intlieCitpafiilrttigork 
 
 THE LIBRARIES 
 
* 
 
 T. S. Griffiths 
 

 A HISTORY OF BAP- 
 TISTS IN NEW JERSEY 
 
 BY 
 
 TPHOrvlAS S. GRIFFITHS 
 
 "Truth is the historian's crown, and art squares 
 it to comeliness." — John Hall. 
 
 1904 
 
 HIGHTSTOWN, NEW JERSEY 
 
 BARR PRESS PUBLISHING COMPANY 
 
 L. 
 
Vt 
 
 C r -^f 
 
 ^""^ ■ 9 3<^' 
 
 Copyright, 1904 
 By Thomas S. (jkiefitus 
 
 3 
 
PRKKACK 
 
 The author of this history of Baptists in New Jersey owes a vast 
 debt of gratitude to pastors and to others familiar with olden days 
 on account of their aid to secure a fitting history of the earlier and later 
 times. The work was undertaken at the suggestion of Rev. O. P. 
 Eaches of Hightstown. Fifty and more years ago the Rev. R. T. 
 Middleditch was asked by the Board of the State Convention to Avrite 
 such a history. Later, Rev. J. M. Carpenter was a substitute for Mr. 
 Middleditch. The papers of these gentleman have fallen into my 
 hands and other facts have come to my knowledge. The author has 
 been associated with the New Jersey Baptist Convention since 1843. 
 He was personally acquainted with the men who orignated H, and 
 with very old men and women who were familiar with the earliest 
 times and has also stored up from his youth data and facts touching 
 the past. He is specially indebted to O. B. Leonard of Plainfield, 
 without whose help the history would have been quite immature. To T. 
 T. Price, M. D., of Tuckerton, a native of Cape May county, eminently 
 familiar with the Baptist beginnings there about; to J. W. LyeU of 
 Camden; to Deacon Howell of Morristown; to Pastor Fisher of Holm- 
 del; to Pastor Johnson of Jersey City; to Pastor Sembower of Cedar- 
 ville; to D. Dewolf of Newark; to Pastor Anschutz of Hoboken; to 
 C. A. Kenney, clerk of Lafayette church; to Rev. G. W. Clark and 
 Rev. O. P. Eaches both of Hightstown, in preparing the book for 
 "press." Mr. Clark also furnished the sketch of the Afro-^^^merican 
 churches, and prepared the brief indexes. The help of these men 
 has been invaluable and they are entitled to the highest praise for 
 their aid in making the book becoming to the denomination and to its 
 object. 
 
 THOS. S. GRIFFITHS. 
 
These letters have come to me unsolicited. Each of these gentle- 
 men are widely known, Hon. O. B. Leonard of Plainfield, New Jersey, 
 and Dr. T. T. Price of Tuckerton, New Jersej^ as treasure stores of old 
 times records. No others in New Jersey are known to be more familiar 
 with our denominational history from the first. 
 
 "From a perusal of the manuscript of New Jersey Baptist churches 
 history, I can say you have done a good service in preparing so much 
 valuable information. It is certainly a praiseworthy undertaking, 
 well accomplished and will be a useful and instructive compendium, 
 especially of the early beginnings of the Baptist churches in this com- 
 monwealth. The denomination will be indebted to you all through 
 this twentieth century for such comprehensive encyclopedia." 
 
 O. B. LEONARD. 
 Plainfield, New Jersey, March 4, 1904. 
 
 "I have received your manuscript with a great deal of pleasure. 
 It has been a labor of love. You have certainly condensed the materials 
 wonderfully. I find nothing to alter and little to criticise. Let us 
 never lower our flag, nor fail to honor our noble heroic ancestry. I 
 congratulate you that vour work is so nearly complete and so well done." 
 
 T. T. PRICE, M. D. 
 Tuckerton, New Jersey, January 8th, 1904. . 
 
INTRODUCTION 
 
 Many requests have come to me to write the History of New 
 Jersey Baptists, founded upon my long acquaintance with Baptist 
 interests. Acquaintance, however, with men and facts is but one 
 requisite to write history, if associated with a genial, impartial and 
 philosophic temper; discriminating between fact and legend, prejudice 
 and truth, excepting always the "materials of Morgan Edwards," 
 which are invaluable and the only record we have of the early times. 
 Memorials are lost that would^have been links in our chain of history, 
 distinctive of the men, of whom we know but little and yet enough to 
 revere them. These memorials, did we have them, would be index 
 pointers at the corners of historic travel, whereby we could better 
 know the "ebb and flood" of opinions as well as the places of the 
 "liight house men" by whom "courses" have been laid in the "crises" 
 of our denominational life. These, whether fragments or consecutive 
 records, are not appreciated in the time of their happening, but later 
 are invaluable. Since Morgan Edwards wrote his "materials" there 
 has not been a historical record of Baptist affairs. Since the "Acts of 
 the Apostles," the history of Christianity has been an account of 
 divers' teachings and of sects without number, indicating that Chris- 
 tianity later as at the first looses the shackles off of mind and con- 
 sciences; sets men to thinking, constituting them independent. 
 
 We Baptists, and other names of Christendom have multiplied in 
 this land of tlie free beyond all anticipations. Others have had im- 
 mense source of increase by emigration. Ourselves have had but 
 growth. New Jersey included a large variety of people from abroad. 
 England, and her dependencies, Sweden, Denmark, Holland, Germany 
 and France contributed a quota, among them each were Baptists, 
 including a large number of men and women and persons of wealth. 
 Baptist judges were in the courts and were usually members of the 
 Governor's council. The pastors of our churches were the equals of 
 any other denomination. The Eatons, Stellcs, Morgans, Millers and 
 Mannings have no superiors. In the central part of the colony, five 
 schools of different denominations and of the highest grade. Two 
 of them. Baptists, were located within a radius of twenty miles. 
 Soon after, 1700, the first Baptist college went from New Jersey. 
 Its churches furnished a majority of the constituents of the first 
 association on the continent. Legacies exceeding thousands of dollars 
 were left for education in New Jersey, and contributions and legacies 
 
vi INTRODUCTION 
 
 to educate for the ministry were made long before there was an educa- 
 tion society. 
 
 The origin of Baptists has been a prolific theme. Among our- 
 selves there is a wide dissent. Only a few account among us that 
 antiquity is of any worth, esteeming it better to be right now, than 
 to concern ourselves about those who lived a thousand years since. 
 There is but one Protestant sect that maintains the dogma of 
 "succession" as essential to the reality of the church. While it may 
 be that Baptist churches have succeeded each other in the centuries, 
 it is not proved. The only fact in worth assurance is ihat we are 
 conformed to the New Testament pattern. Age matters little. Sin 
 is older than time. It is the oldest sad fact of the world and is none 
 the better for its antiquity, but the worse. Baptists have have been 
 a distinctive people for many ages. Moshieme in his history of Chris- 
 tianity, said of them: "Their origin is hid in the depths of antiquity." 
 In other words, a people who have always baptized, are constantly 
 cropping out in religious history. Many of the good and wise of 
 other Christian names than Baptist, who have made religious 
 history their study, agree with Moshieme. Not that a people 
 known by our name have existed from time immemorial, but that 
 sects like to ours have appeared far back in the centuries. In- 
 deed thej' held as Bible teachings, some things which we reject. 
 As families of children differ, some tall, some short; some frail and 
 some strong, so of sects. Allied in some things, different in others. 
 Some admit our antiquity and load on us the odiimi of the wrong 
 doing of the fanatics of 1530, who like us claimed that immersion 
 only, is baptism. 
 
 Belief that immersion only is baptism, does not constitute a 
 Baptist. Else tens of thousands of members of Pedo Baptist churches 
 are Baptists, such as Mormons. Other sects, whose fellowship evan- 
 gelical Christendom repells. A fundamental and primary distinction 
 of Baptists is, that the Bible is the only authoritj^ for a Christian 
 faith and practice; that each disciple has an inalienable right to deter- 
 mine for himself, what its teaching is, irrespective of birthright, 
 ruler, priest or church. A Baptist is one who is responsible to God 
 only for what he does in his name. Obedience is conformity to his 
 will, not in part, but in all things. "Be ye scpara^te" is as essential 
 as taking the Word of God as a final rule of light and of hope. There 
 is l)ut one proof of legitimacy, a New Testament birth. Our origin 
 may have been in the first, the fourteenth or the twentieth century; 
 it matters not which. The children of a lawful marriage are equally 
 legitimate, whether born in the first or the seventh marriage. Our 
 
INTRODUCTION vii 
 
 ancostry or antiquity is of no moment other than that it is of the 
 Divine Word. 
 
 Let us, however, be mindful of the men who have gone before us. 
 We inherit their integrity to the truth. Those who follow us, will 
 glory in our integrity, if we give to them the truth, as pure and as 
 Christly as we have received it; free speech, free conscience, an open 
 Bible and adherence to the scripture pattern, both of church order and 
 of the ordinances. {Hebrew 13:10.) "For we have an altar, whereof 
 they have no right to eat who serve the Tabernacle." Subject as 
 is humanity to the changing current of human opinions, there is no 
 safety in equal civil and religious rights. The few Baptists of 
 the sixteenth and seventeenth centuries have infused North America 
 and Eastern Europe with the Baptist idea of equal rights and liberties. 
 
 Liberty has its chief enemy in the abuse of it. Even good men 
 use it, as if liberty was license. There is need to keep in mind the 
 exhortation: (I Cor. 8:9) "Take heed therefore, lest by any means, 
 this liberty of yours be a stumbling block." A peril to Baptists is 
 that liberty is a law to itself. Civil and religious liberty sc.cm.s safe, 
 but while Baptists have refused government aid for their schools, 
 not a decade has passed since protestant denominations have received 
 monies for their sectarian uses. 
 
 Only in the United States do Protestants, except Baptists, refuse 
 public monies for sectarian use. Such a fact is of tremendous meaning. 
 As the battle for the separation of Church and State was won by Bap- 
 tists, Baptists are the only security for the permencancy of the separa- 
 tion. Liberty of speech, liberty of conscience, equal civil rights, man 
 his own master Godward, manward, are essentially involved in the con- 
 tinuance of this order. Civil and religious liberty is not that one may 
 do and think what he pleases, but that one may do and think what 
 is right to think and do. "Things honest in the sight of God" is the 
 Divine limitation of doing and thinking. Our view is: That the right 
 of private judgement involves the necessity of respecting the opinion 
 of another. 
 
 Agreement is the Baptist conception of church fellowship and is 
 Scriptural: (Amos 3 : 3) "Can two walk together except they be agreed." 
 The going out of Judas Iscariot in the interval of the Passover and of the 
 institution of the "Supper," illustrates the great truth that the ordi- 
 nance divides to unite. At Babel human self sufficiency scattered the 
 people, till at Pentecost, "men out of every nation under heaven" were 
 gathered together, phophetic of the Gospel mission to gather "into one" 
 in the churches of Christ. Christianity is the most potent force to 
 endow men with care for the "little things, but as much for few 
 
viii INTRODUCTION 
 
 things." Where the gold and clay are commingled truth and false- 
 hood have fellowship. 
 
 Certain data are significant of the Divine part, in our advanced era: 
 In 1436, Gutenberg used types to print with; 1483, Luther was born; 
 1492, America was discovered; in 1526, the first English Bible was print- 
 ed; the first Swedish Scriptures, in 1528, 1530 the first Gennan Bible, 
 the first French Scriptures in 1531; Henry VIII divorced England 
 and Rome, in 1534; the Duke of Alva at the end of the Thirty Years' 
 War to destroy Holland, retired in 1573; Within about one hundred 
 and thirty-five years occurred these wonderful events, fraught with the 
 rescue of mankind from the tyranies of civil and religious despotism. 
 With but two other eras can this period be compared: That of the 
 birth of the Immanuel, and that of the Declaration of Independence 
 by the American colonies. The last of which was the culmination of 
 the events from 1436 to 1573. 
 
 In the meantime, God had kept North America from Piomish settle- 
 ment and sent hither the Bible educated men of Europe to constitute 
 a nation he had prepared for Himself. How happened this chain of 
 events: Printing, Luther born, America foimd, an open Bilile, England 
 wrenched from Popish rule, this continent sliut up from an alien Christi- 
 anity and conditions in their native lands to drive these Bible taught 
 people to a wildreness owned by savages thousands of miles over the 
 sea, if God had no hand in it, if He had no purpose in the world's life? 
 A miracle greater than giving life to the dead and corresponding to His 
 resurrection. Civil and religious freedom came to the earth peacefully, 
 elsewhere it would have cost an increditable price of human life and 
 treasure. Amid the surprises of history is the ease and certainty with 
 which the wise plans of the Jesuits to pre-empt this continent for them- 
 selves were brushed aside. Their mission enterprises are wonderful not 
 alone for their vast comprehension, but also for their faith in Jesus 
 Christ, a Saviour. The recesses of Asia and Africa, the isles of the sea, 
 the frozen North and the frozen South, the martyrdoms of the Roman 
 missionaries, tell the story of the crucifixion which exceeds even the ro- 
 mance of the life of Loyola, the founder of the Jesuit order. In North 
 America, their stations through Canada to Detroit, Michigan, St. Paul, 
 thence North and West to the Pacific and South to New Orleans, and 
 all communicating with each other from Northern glaciers to Cape 
 Horn. What South America is North America would have been only 
 that God turned hither men who had learned of Him, of themselves, 
 and who had access to Him without the intervention of a priest. An 
 open Bible has been mightier than either priest or infidel. 
 
INTRODUCTION ix 
 
 Neither Roman Catholics nor Protestants in Europe gave protection 
 to Baptists, with the exception of Philip of Hesse. Roman Catholics 
 and Protestants persecuted to death Baptists. The fundamental faith 
 of Baptists, the Bible, a law for kings, priests and people alike and each 
 disciple a judge for himself of what is truth; all men having an inalien- 
 able right to teach his own convictions of truth and duty, a heresy in 
 the times which consented to kingly and priestly right to dictate, 
 which sentiment stripped king and priest of right and power. John Knox, 
 Luther, Melancthon, Zwingle and even the rulers of Holland, plotted 
 to exterminate the malignant sect. Phillip of Hesse at one time was 
 their protector. Of the two thousand and more Ana Baptists executed 
 up to 1530, not one had died or suffered harm in Hesse. In 1529, in 
 reply to a remonstrance from the electors of Saxony, Philip wrote*. "We 
 are still unable at the present time to find it in our conscience to have 
 any one executed with the sword on account of his faith, to punish capit- 
 ally those who have done nothing more than err in the faith, cannot be 
 justified on Gospel grounds." When fire, or rack, and sword awaited 
 our brethren in every other place, Hesse was a refuge for them. Mon- 
 vovia also for .selfish and business reasons gave Baptists comparative 
 seciu-ity from the stake, the dungeon and the rack, they being experts 
 in certain manufactures for which Monvovia had repute from abroad. 
 
 It is well to judge charitably of the people who lived centuries 
 back. Mindful of the times in which they lived, of their education 
 under Roman Catholic training. MacauUy indicates why and how it 
 was that kings and rulers of the States of Europe, except England and 
 Holland gained absolute rule over the estates and consciences of their 
 subjects. The Parliaments of England and Holland kept control of 
 the purse and thus bridled their Kings, compelling them to heed 
 their subjects in order to get supplies for their maintainance. The 
 purse is always a fulcrum of power, whether in the hand of the 
 executive or in that of the people. With the sword in one hand and 
 the purse in the other, the people had but one alternative, sub- 
 mission. 
 
 Printing had made the Bible an open book, educating the people 
 into a conscioasness of responsibility for what they were and what they 
 ought to be. The discovery of America had awakened hopes of escape 
 from the bondage of priest and king. Thus social, political, and spirit- 
 ual inspirations transformed the era. 
 
 In lf)43, the "Westminster Confession of Faith" was formulated. 
 While showing some advance from the cruel policies of former times, 
 "the confession retained the lever of civil authority to meddle in the 
 religion of men. It affirmed that "heretics may be lawfully called to 
 
X INTRODUCTION 
 
 account and proceeded against by the civil magistrate. It asserted the 
 duty of the civil magistrate to preserve the unity and peace of the 
 church; to suppress heresies and reform all corruptions and abuses in 
 worship and discipline." The Baptist "Confession of Faith," published 
 in the year before, 1642, declared: "It is the duty of the magistrate 
 to tenderly care for the liberty of men's consciences without which all other 
 liberties will not be worth naming, much less enjoying. And as we can- 
 not do anything contrary to conscience, so, neither can we forbear the 
 doing of that which our consciences bind us to do, but in case we find not 
 the magistrate to favor us herein, yet we dare not suspend our practice, 
 because we believe we ought to go on in obedience to Christ." 
 
 In 1610, thirty-three years before the adoption of the "Westminster 
 Confession," Baptists issued "a confession of faith" in which they assert 
 "that the magistrate is not to meddle with religion or matters of con- 
 science, nor compel men to this or that form of religion, because Christ 
 is the King and Law-giver of the Church and conscience." The West- 
 minster Assembly might have known by these published statements 
 (and by their contention against Baptist teaching) a better way than 
 theirs. After one hundred and forty-four years, 1787, the "West- 
 minster Confession" was altered to conform to our Constitution, which 
 guaranteed civil and religious liberty to all, without respect to magis- 
 terial or courtly permission. 
 
 Among the memorable events of history was the part Baptists had 
 incorporating in the Constitution of the United States the guarantees 
 of religious liberty and civil rights to all who live under the constitution. 
 History is silent of the means and men whereliy the fundamental prin- 
 ciples of Baptists were incorporated in the Constitiuton. Writers of 
 secular history are of two classes; One, having but little knowledge and 
 less appreciation of Christianity and, hence, ignorant of the influences, 
 which as a constituent of society and a factor of government it imbues 
 with its teaching of right and of law. The other class having a denomi- 
 national relation is preoccupied with their religious predilections and 
 rarely see with unbiassed mind the good others exert and think it of 
 indifferent moment. Neither is a competent historian ignorant as they 
 are of the quiet force that lays foundations and plants "land marks," 
 which determine the courses of generations. 
 
 Only Pennsylvaina, New Jersey and Rhode Island were colonies 
 that never knew a persecution. In New Jersey as in Rhode Island there 
 were historic facts that distinguished the source of the nation's constitu- 
 tional liberties. About 1664-5, Obadiah Holmes, Sr., a victim of 
 Puritanical persecution in Massachusetts came with other Baptists and 
 some "Friends" (Quakers) and took up a large tract of land in East 
 
INTRODUCTION xi 
 
 Jorspy. These f!;uaranteod in their patent: "Unto any and all who 
 shall plant and inhabit any of the lands aforesaid, they shall have free 
 liberty of conscience without any molestation or disturbance whatsoever 
 in their way of worship." In 1666, a colony of Congregationa,lists from 
 Connecticut founded Newark, New Jersey. These resolved that: "None 
 should be admitted freemen, or free Burgesses, save such as were members 
 of one or the other of the Congregational Churches, and determined as a fun- 
 damental agreement and order that any who might differ in religious 
 opinion from them and who would not keep their views to themselves should 
 be compelled to leave the place." These provisions show whence the 
 nation's liberties came. 
 
 Many Baptists in New Jersey and in Pennsylvania held judicial 
 positions. Pastor N. Jenkins of First Baptist church of Cape May 
 was a member of the Governor's Council. In 1721, a bill was intro- 
 duced into the Council to punish those who denied the doctrine of the 
 Trinity; the Divinity of Christ; the inspiration of the Scriptures, etc., 
 Mr. Jenkins opposed it. 
 
 The bill was quashed. Delegates from twelve colonies met at 
 Philadelphia when Congress was in session in September, 1774. Rev. 
 Mr. Backus of Massachusetts, an eminent Baptist, was urged by Rev. 
 J. Manning, John Gano, William Van Horn and Hezekiah Smith to 
 go to Philadelphia and see if something could not be done to secure 
 our religious liberties." There was a meeting of the chief members 
 of Congress: Thomas Gushing, Samuel and John Adams, R. T. Paine, 
 James Kinsey, Stephens Hopkins, Samuel Ward, J. Galloway and 
 Thomas Mifflin, the Mayor and foremost "Friends of the City" and 
 Baptists, Mr. Backus, Samuel Jones, William Rogers and Morgan 
 Edwards. The last three pastors, in Philadelphia of Baptist churches. 
 A principal speaker was Israel Pemberton, a Quaker. John Adams 
 accused him of Jesuitism. Then, says a record of the meeting: "Up 
 rose Israel Pemberton:" "John, John," he said, "Dost thou not 
 know when "Friends" were hung in thy colony; when Baptists were 
 hung and whipped and finally when Edward Shippen, a great mer- 
 chant of Boston was publicly whipped because he would not subscribe 
 to the belief of thee and thy Fathers and was driven to the colony, 
 of which he afterwards became Governor?" In the midst of the dis- 
 cussion, John Adams exclaimed: "The Baptists might as well expect 
 a change in the solar system, as to expect that the Massachusetts 
 authorities would give up their establishment." 
 
 The reporter present at the meeting adds to the former state- 
 ment: "In that struggle, as always before, the Baptists led and the 
 foremost man among them was James Manning, President of Brown 
 
xii INTRODUCTION 
 
 University, baptized and licensed at Scotch Plains, New Jersey, and 
 educated in that state. We owe nothing to the Puritans for our 
 civil and religious liberties. Had they had their way we would not 
 have had them. A line of inquiry for the origin of Baptists has not 
 been explored. Baptist churches appeared among them at a very 
 early date, so that their beginning is unknown nor probably ever will 
 be. A tradition among them is: "that they have been Baptists 
 since the Go.spel was first preached in Wales." From the earliest 
 date they have cherished those amazing ideas of human rights of civil 
 and religious liberty, of which we l)oast. "The non-conformist" an 
 English paper asserts, "in England there can be no doubt that Bap- 
 tists existed as early as the third century." (Cook, page 27.) Austin, 
 Archbishop of Canterbury in the sixth had groat trouble with a colony 
 of Baptists in Wales and used such repressive measures as to load 
 his memory with infamy." C. H. Spurgeon said: "It would not be 
 impossible to show that the fir.st Christians who dwelt in this land were 
 of the same faith and order as the believers who are now called 
 Baptists." The Welsh, ostracized from commerce and travel; shut up 
 in their mountains are left out of history. Yet they had advanced 
 views of social life; of civil and of religious liberties and equalities 
 that antidate memory and hi.story. 
 
 The Welsh Triads were a code of law, unique and unparalleled, 
 known only to themselves. The Triads are thus named because set 
 in threes, three being a sacred number among the Druids, who were 
 priests and teachers, learned and influential. These Triads are said to 
 have originated among the Welsh Druids and were added to by suc- 
 ceeding generations. The Welsh Druids are said to be in advance of 
 other Druids in their ideas of the "rights" of mankind, and taught 
 "That it was the duty of all men to seek after trnth and to receive 
 {maintain) it, against the whole world," an assertion which is the germ 
 of civil and of religious freedom, and the essential element of growth 
 in physics, morals and brains. Roger Williams and William Penn, each 
 of Welsh origin, incorporated in the charter of their colonies, the largest 
 liberties to all. The Triads were evolved from what is called "Dy- 
 venwal Moelmud." They were knowni abroad, about three centuries 
 before Christ. Of two hundred and twenty-eight, twenty are inser- 
 ted .showing their type and the intensity of their provision for a 
 free conscience; a free speech; and the equal rights of prince and 
 peasant; king and subject, noble and workman. 
 
 I Three pillars of the social state; sovereignty; the law of the 
 country; the office of a judge. 
 
INTRODUCTION xiii 
 
 II Three duties incumbent on each of these three, instruction; 
 information and record; regulations for the good of the community; 
 justice, privilege and protection to all. 
 
 III Three elements of law; knowledge; natural right; consci- 
 entiousness. 
 
 IV Three things which a judge ought always to study: equity, 
 habitually; mercy, conscientiously; knowledge, profoundly and 
 accurately. 
 
 V Three things necessary in a judge: To be earnest in his 
 zeal for the truth; to inquire diligently to find out the truth from 
 others; to be subtle in examining in any cause brought into his court; 
 to discover deceit, in order that his decision may be just and 
 conscientious. 
 
 VI Three guardians of law: a learned judge; a faithful witness; 
 a conscientious decision. 
 
 VII Three ties of civil society; just liberty of ingress and of 
 egress; common rights; just laws. 
 
 VIII Three things bring a state or community to ruin. Exor- 
 bitant privileges; perversion of justice; an unconcern. 
 
 IX Three bonds of society: sameness of rights; sameness of 
 occupancy; sameness of constitutional law. 
 
 X Three of a common rank against whom a weapon is not to 
 be unsheathed: a man, who is unarmed; a man before he has a beard; 
 a woman. 
 
 XI Every Welshman has by birth three native rights: In the 
 term of Welshman a Welsh woman is included; The cultivation of a 
 tenure of five acres of land in his own right; the use of defensive 
 arms and signs (armorial insignia); the right of voting; which a male 
 attains when he has a beard; and a female when she marries. 
 
 XII There are three prohibitions of the unsheathing of offensive 
 weapon or of holding them in the hand: In an assembly of worship 
 in a court of the country and of the Lord; the arms of a guest where 
 he remains. 
 
 XIII Three things appertain to every man personally: in- 
 tance; right; kind. 
 
 XIV Three excellencies of the law: to prevent oppression; to pun- 
 ish evil deeds; to secure a just retribution for what is unlawfully done. 
 
 XV Three kinds of justice in law: justice as it depends on truth; 
 on knowledge; on conscience; truth is the root of judgment; conscience 
 is the root of discrimination; knowledge is the root of conduct to its 
 conclusion. 
 
xiv INTRODUCTION 
 
 XVI Three things that make a man worthy of being chief of a 
 clan: That if he speak to a relation, he is listened to; that he will con- 
 tend with a relation and be feared bj' him; and that he is offered security, 
 it will be accepted. 
 
 XVII Three protections are general: a court of law; a place of 
 worship; a plow or team at work. 
 
 XVIII Three things that must be listened to by a court or judge: 
 a complaint; a petition; a reply. 
 
 XIX There are three standing forms as to a court: to appoint a 
 proper day for its commencement; the pleading; the judgment; that the 
 place be well knowTi within sight of country and clan; the assembling 
 peacefully and quietly and that there be no naked weapon against any 
 who go to court. 
 
 XX Three that are silent in a general assembly; The Lord of the 
 soil or king; for he is to listen to what is said and when he has heard all, 
 he may speak, what he may deem necessary, as the law and the decision 
 the law require; the Judge who is not to speak till ho declares his judg- 
 ment as to that which has been proved and declared to the jur}^; one 
 who is surety for another and not bound to reply, but the Judge or Jury. 
 
 A question occurs. Did not Blackstone draw his ideas of justice 
 and of truth and equality from these Triads? They provide that no 
 unsheathed weapon shall be allowed in a place of worship, nor in a 
 court. That a teacher ought to be in each family. That neither 
 King, Lord, Judge and surety be allowed to meddle in the debates of 
 the assembh^; that a homestead of five acres and a married woman's 
 right to vote were guaranteed. But one persecution has ever been knowTi 
 in Wales, except one in a foray of Roman Catholics, who were immedi- 
 ately expelled from the land, nor has there been kno-\\Ti a case of idol 
 worship. 
 
 Happily America proved a refuge where freedom was safe. Our 
 denominational life was nurtured by Welsh pastors. Only in the 
 L^nited States of America are there constitutional guarantees of free 
 worship, and of speech. Baptists and Quakers paid the penalty of 
 having an open Bible. Outside of the three colonies, Rhode Island, 
 Pennsylvania and New Jersey, even in America, there was no security 
 for them. In Maryland there was a limited freedom. In 1639, the 
 Roman Catholic faith was made the creed of the colony. But in ten 
 years, the law was amended guaranteeing liberty of worship to all 
 who worshipped Jesus Christ, shutting out Unitarians, and infidels and 
 all who denied to Virgin Mary her Romish functions. After the Amer- 
 ican Revolution, the entire nation was made by the adoption of the 
 Constitution, a home for every belief possible to men. 
 
CHAPTER 1. 
 
 MIDDLETOWN AND HOLMDEL CHURCHES 1667-8 
 
 Why associate these Churches as one? Because the body now 
 known as Middlctown Church, derives its name from the village in 
 which it is. But Middlctown Church originally included a vast ter- 
 ritory, while the present Church is wholly local. Further, nearly all 
 of the constituents of the Church settled at Baptisttown, (Holmdel) — 
 Stouts, Holmes, Bownes, Grover, Lawrence. Ashton, the first pastor, 
 settled West of Holmdel. Coxes, Cheesmans and Mounts located at 
 Upper Freehold, making Holmdel the center of the Church. The 
 first house of worship and parsonage were at Holmdel, where the 
 pastors lived until 1826. The second house of worship and par- 
 sonage were also built there. The "yearly meetings," originally 
 held between Middlctown and Piscataway, were held only at Holmdel 
 and Upper Freehold; never at Middletown village, it being distant 
 from Baptist families. At Middletown village a town hall was built 
 and used for worship until 1732, when Baptists built a church edifice. 
 Rev. John Burrows gave a lot on which to build a house of worship. 
 Pastor Ashton was the first Baptist minister in New Jersey and 
 preached the first sermon at the house of John Stout, Sr., near Bap- 
 tisttown (Holmdel). His wife, Penelope Stout, was buried in a family 
 cemetery on her husband's farm. It has been long since lost in a field. 
 
 The absolute oneness of these churches prior to 1836 is shown in 
 their record. That at Middletown village is essentially involved in 
 that at Holmdel. Both Cohansie through Obadiah Holmes, Jr., and 
 first Hopewell through John Stout, Jr., and his brother James originated 
 in Baptisttown (Holmdel). Middletown, the earliest Baptist church 
 south of Rhode Island was constituted in 1667-8. Some, who claitoed 
 to know, insisted that in 1664-5 was its beginning. Benedict intimates 
 its organization in 1667. Morgan Edwards alluding to the incorporation 
 correspondence, with lower Dublin in 1688, speaks of an impression 
 then prevalent — that "the church had been in order since 1667." 
 The supposition of its origin in 1688, came from the advice of the 
 Middletown Church to Middletown in 1688, "that they do incorporate." 
 The church was not incorporated until 1793. Pastor Stout investigated 
 the matter in 1837, and was then told by very old people, lineal descend- 
 ants of constituents, "that after settling. Baptists met, had preaching, 
 observed the ordinances, brought up their children in the faith" and 
 
IG NEW JERSEY BAPTIST HISTORY 
 
 in the worship of God and knew from tradition, that while a short time 
 elapsed before a church was organized the church had been in regular 
 order if not before 1665, soon after. Finally, he decided, that it was 
 safe to date its origin as early as 1668. Accordingly in 1872, Pastor 
 Stout changed the date of the organization of the church in the minutes 
 of the Trenton Association from 1688 to 1668. Before making the 
 change Mr. Stout conferred with pastors of branches of the church, 
 who had made investigations and they agreed with him in making 
 the change. 
 
 Benedict speaks of John Browne as the first pastor of the church. 
 But there was not a John Browne among the early Baptists. James 
 Ashton, a constituent, was the first pastor. It is significant of these 
 Baptist colonists, that they included an ordained Baptist minister 
 as one of them. Of these thirty-six patentees, eighteen were Baptists. 
 The wives of some others were Baptists. They were conscientious 
 God-fearing persons. From the time of their settlement to 1668, was 
 almost twenty-five years. Is it reasonable that such people fleeing 
 from persecution, would live like heathen, all of these years, allowing 
 their children to grow up Godless, having included a Baptist min- 
 ister to be their pastor ? Other denominations were among the 
 colonists: Episcopalians, who founded a church; Presbj'terians, who 
 owned the only cemetery in the place, in which Abel Morgan was buried. 
 These were people of "means" and of social position; yet Baptists 
 absorbed them, and their ownership of lands is the only trace of them 
 that remains. Would it have been so, had the Baptists left the 
 field to them for twenty-four years? What and where would these 
 children have been? Beside, these Baptists planted stations afar off 
 and nearby; would they have done this witliout a home church? One 
 of the Holmes family, has made a genealogical record of the family and 
 informs the writer that she has evidence that Obadiah Holmes, Sr., was 
 present at the organization of the church at Middlctown. He died in 1 682, 
 six years before 1688. His sons, Jonathan, the eldest, and Obadiah, 
 the youngest, were constituents of the church. Obadiah, Jr., often 
 visited the old home in Rhode Island, returning about 1683-5 to 
 Holmdel, he moved to Cohansie, Salem county. He was the first 
 Baptist minister there, gathered the Baptists in meetings and really 
 originated the Baptist church. His being a constituent in Middletown 
 in 1688 is improbable, being in Salem county and a Judge of the 
 Courts there. Obadiah Holmes, Jr., for his birth and christening 
 in a Congregational church in Salem, Mass., and of his successful labors 
 in Cohansie.* Of the Holmes family, John, the second son, said to be 
 *See record of Cohansie Church. 
 
MIDDLETOWN AND HOLMDEL 17 
 
 the first Baptist resident in Philadelphia, going there in 1756 was a 
 man of wealth, a judge in the city courts. Obadiah, Jr., the youngest, 
 was also a Judge in Salem county and Jonathan, of Holmdel, the eldest 
 son, was a member of the Governor's Council the Colonial Legisla- 
 ture. Many other Baptists in New Jersey held high places in civil 
 and political life, illustrating the liberal policy of the Colonial govern- 
 ment and the competency of our Baptist ancestry for place and 
 eminence. 
 
 It has been said that the Apostles of our Lord were poor and ignor- 
 ant men, as if our Lord had no more sense than to belittle himself and 
 his cause by choosing weakness and ignorance to influence men to 
 righteousness, rather than strength and intelligence. Men who were to 
 associate with the highest culture and to stand before kings. A like 
 falsehood is said of Baptists, who laid the foundations on which we 
 buUd. Our Baptist forefathers were the foremost men of their times. 
 Note this contrast: A majority of Baptists founded a colony in 
 Monmouth county. Their patent had this pledge: "Unto any and all 
 persons, who shall plant or inhabit any of the lands aforesaid; they shall 
 have free liberty of conscience, without any molestation or disturbance, 
 whatsoever, in their worship." This was in 1664 or 5. 
 
 Proprietors for a Congregational colony got a charter for the set- 
 tlement of Newark, in New Jersey, in 1666 and provided: "None 
 should be admitted freemen or free Burgesses, save such as were members 
 of one or other of the Congregational churches; and they determined as a 
 fundamental agreement and order, that any who might differ in religious 
 opinion from them and who would not keep their views to themselves 
 should be compelled to leave the place." Can there be a wider contrast 
 between a Baptist and a Pedo Baptist? Mr. Lawrence, one of the pat- 
 entees of Monmouth county, was not himself a Baptist church member, 
 but his wife was a Baptist. This gave us a majority of the patentees. 
 Some of these were "Friends" (Quakers) locating in Shrewsbury. They 
 fully agreed in this guarantee. The names of the eighteen Baptists 
 were, excepting Mr. Lawrence: — Richard Stout, father; John or Jona- 
 than Stout, son; Jonathan Holmes, the oldest, brother to Obadiah 
 Holmes, Jr., the youngest; James Grover, father; James Grover, Jr., 
 son; Jonathan Bowne, father; John Bowne, son; John Cox; Rev. 
 James Ashton, John Wilson, John Buchan, Walter Hall, William 
 Compton, Thomas Whitlock, William Lay ton, William Cheeseman, 
 George Mount. 
 
 Of these, the youngest Stout emigrated to Hopewell early in 1700 
 and the name is lost from Holmdel. Rev. D. B. Stout, of Middle- 
 town village was a descendant of Richard Stout. The descendants of 
 
IS NlOW JMHSl'lY BAI'TIS'l' JIIS'IOIJV 
 
 tlic ilolincs live on ilicir ancestral estate, except Oljidiali, who reniaiii- 
 cd in Soi'.th Jersey in th(^ vicinities of (Johansie. The Hownes inter- 
 married with the Crawfords and their name is lost. To a large extent 
 the lands of these adifiiiied. The Cheescmans, Coxes and Mounts s(!t- 
 tlcd at Upper Frceliold and .lacobstown. Their names are among the 
 constituents of Hightstown. Upper Freehold was an original Baptist 
 community, having with the exception of Holmdel anil Cohansie, the 
 earliest liaptist house of worship in the colony. The son of Hev. James 
 Ashton, th(! first pastor of the old church moved to Upper Freehold 
 in an early day and dying a bachelor, his name is lost. He bequeathed 
 property to the church. On account of the Brays naming their set- 
 tlement in Hvmterdon county Baptisttown, Holmdel, was adopted for 
 the old Baptisttown as a memorial nanic!. 
 
 T\w parsonage being at Holmdel, pastors went fn»ru tiicre to 
 their scattered flock and grouping them into mutuality, laid the founda- 
 tions of many fiaptist cluirches. From the first these liaptists did not 
 limit themselves. Houses of worship were built in distant parts anrl 
 periodic appointments were made, to which tlie people would travel 
 thirty miles on foot or on horseback along "bridle paths" taking 
 their children with them. This in part explains why long sermons came 
 into fashion. Those who made these sacrifices were not content with 
 a "taste" of the word, nor with platitudes. They wanted substance 
 and plenty of "sound doctrine;" something to think of for a month or 
 months and not a "milk and water" diet. Upper Freehold becaiiH- the 
 center, whenc(> Middletown pastors radiated from the ocean to the Dela- 
 ware river and to far South of Trenton, covering a vast territory. 
 There is scarcely a more marked instance! of the mockery of a name, 
 than that which gives to the church in the Middletown village, the 
 memories, constituency and work of the original Middletown church. 
 If any one church is entitled to have been that body it is Holmdel. 
 Middletown vill.Mg(> was otic of i(s lesser centers. I'p (o \KAV,, n 
 majority of Mic i?a[)lisiiis wen- administered at Ibihndcl, wlicre 
 most of iho. memlx-rs could be present. For seventy years, the 
 history of the churcii is obscure as respects its pastors; James A.shton, 
 John Burrows, John Okison, are names coming to us by their con- 
 nection with important events in its history. How long Mr. Ashton 
 was pastor is not known. John Burrows was pa.stor about eighteen 
 years; Mr. Okison followed. Mr. P^aglcsfield came next and died in 
 the third year of his charge. 
 
 The following scrap was given to the; writer before; 1850, l)y the 
 Hev. 1). B. Stout, pastor at Middletown: "At the yearly meeting, 
 May 24th, 1712, agreed to submit to (he judgment of our friends come 
 
MIDDIJ'/I'OWN AND IIOLMDIIL 19 
 
 from I'liiladclpliia ;m<l wlicth.T Ihr. procccdiiijiis MKainsl, .loliii Okisoii 
 lijith boon regular, acH-ordinj!; to tlic iiicrils of tlu; case, or not. As also to 
 give their opinion, what may Ix; propcsr to Ixs doiu;, ns to his continuing 
 to teach. If they find the proceedings against him irregular and that, 
 ;iH to all other differences which rehit(!S to tiie church, shall forever 
 be buried. And also, what shall l)e laid Ixiforc^ them and determined 
 by them, it is mutually agreed to be goveriKul by." 
 
 This paper indicates in part the trouble of 1712 and expresses the 
 spirit of the church, to bury forever all allusion to the action about Mr. 
 Okison. The Council advised the church to bury all fornu^r disputes 
 anil to erase all record of them. The church did so. 'I'he (iarly leaves 
 of the minute book were torn out and we have lost the early records of 
 the church. 
 
 The writer has another paper, taken from the minutes of the 
 Court. An index of the times and of the laws which hindere<l and hurt 
 Baptists: — "Court of Sessions begun and held at Shr(!WHbury for tli<' 
 county of Monmouth on the third Tuesday in September, Anno 
 Dom. 1707. Whereas Mr. John Bray, minister of the Baptists of the 
 county of Monmouth mad(! application to the ('ourt of Sessions, held 
 last March, that he might be [)ermitted to (|ualify himself as the law di- 
 rects in the behalf and the Court then ordcsnsd tin; further consid(!ration 
 thereof should be refernul and now said John Bray appearing in open 
 sessions, being pnjsented by stjveral of said congregation, viz: Lawrence, 
 John Garret Wall, Jacob Troax, Jr., James Bolen, in behalf of themselves 
 and the rest of their brethren, and accordingly the said John Bray had 
 qualified liimself as the law in the case directs, viz. : he did take the oath 
 made in a statute, made in the first year of their Majesti(!S reign, entitl- 
 ed an act for removing and prev(;ntitig all disputes concerning the as- 
 sembly of that I'arliament and did make and sul)scribe th(i declaration 
 mentioiKHl in the statute made in the thirtieth year of the reign of King 
 Charles, II, entithid an act to prevent Papists from sitting in either 
 houses of Parliament and also did declare his approbation of and did 
 subscribe the articlc!s of religion mentioned in the statute made in the 
 thirtieth year of the reign of the late Queen Elizabeth, except the 34,35, 
 30 and those words of the 20th article, viz.: the church hath full power 
 to decree rites and ceremonies and authority in matters of faith and that 
 part of the 27th article concerning infant baptism, all of which are en- 
 tered on record. According to the direction of another act of Parliament 
 entitled, an act for exempting her Majesties Protestant subjects, dis- 
 senting from the church of iMiglaiid from the penalty of certain laws." 
 
 This extract of the doings of the court indicates that in the colonies 
 religion was legal and illegal. Preachers must appear in Court and have, 
 
20 NEW JERSEY BAPTIST HISTORY 
 
 its authority to exercise their office. Quite different from Baptist ideas 
 of one's liberties. Another question is settled, as to when John Bray 
 became a minister of the Gospel and who licensed him. Five houses 
 of worship were built within the bounds of the old church up to 1737, 
 and two parsonages at Holmdel; one, a house of worship and a 
 parsonage, soon after the settlement. It fronted on the road from 
 Holmdel to Colt's Neck, about two hundred yards distant from the 
 parsonage, built in 1825. The third was built by John Bray in 1705, 
 and was his gift with five acres of land to the church. Two were 
 built in Upper Freehold, "The Yellow Meeting House" and another 
 twelve miles distant from the first: The fifth in Middletown village 
 in 1732. Then the "Town Hall" that had been a place of worship 
 for Baptists was deserted. These were maintained as Baptist nuclei 
 by pastors of Middletown church, to which they were more conven- 
 iently located, in the parsonages at Holmdel, than they could be 
 elsewhere. This arrangement continued until churches were organized 
 in these distant localities and till Mr. Bennett settled in 1792, who 
 lived on his farm in Marlboro. 
 
 Abel Morgan lived on his farm opposite to Red Bank and Mr. Ash- 
 ton on his farm, near Matawan. Mr Roberts lived in the parsonage at 
 Holmdel till 1826 when he bought a farm and moved on it. Abel 
 Morgan may have lived in the first parsonage. Other pastors lived 
 at Holmdel, the center of the church. Instead of organizing the second 
 Middletown church (now Holmdel) in 1836; had the church divided, 
 Holmdel would have retained its place in age and dignity. Both 
 of these bodies are designated in tlie church records as branches of the 
 original church. That at Baptisttown, known as the "Upper Meeting- 
 house." and the congregation, as "The Upper Congregation;" and that 
 of Middletown Village, as the "Lower Meeting-house," and the congre- 
 gation, as "The Lower Congregation." These congregations were ab- 
 solutely one; sharmg equally in the responsibilities and privileges of the 
 Church. At Baptisttown there was a very certain proportion of social 
 and financial strength, as well as of spiritual power. Reference to .some 
 of these men, the founders of our religious freedom, is necessary to the 
 completeness of this sketch. 
 
 The business of the Church seems to have been transacted as now 
 in country Churches, "at the meeting before communion," indiscrim- 
 inately at either house. 
 
 We read in June, 1713, "at our yearly meeting in Middletown." In 
 August, 1732, "appointed a quarterly meeting in Middleto^vm." Aug- 
 ust, 1753, the entry is "Middletown, at the Upper Meeting-house;" 
 and in the next month, "at the above said meeting-house." In 1736, 
 
MIDDLETOWN AND HOLMDEL 21 
 
 probably to avoid confusion, it was decided to hold a "yearly meeting 
 for business in the old Meeting-house, near John Bray's." 
 
 We find no reference to a change of this order. Yet fifty years 
 later, in 1788, it appears that a change had been made; the Commun- 
 ion services before that date having been held for six months consecu- 
 tively in each place. 
 
 Then, however, it was ordered "that the meetings should be in 
 rotation in their seasons at each meeting house." This arrangement 
 continued until the division of the church in 1836. 
 
 The records of these early days, now exciting a smile by their 
 quaintness of speech or style; and now, as the tenderness and strength 
 of Christian character crops out, stirring the deepest sensibilities of the 
 soul, indicate the type of men and women — their stern integrity, their 
 constancy, their conscientious piety, their sense of propriety and fitness 
 in the things of the Lord's house. They illumine their times, agitated 
 by the same questions and matters of concernment as ripple ours — 
 handled, however, with a decision and positiveness that would sadly 
 hurt the "poor" feelings of some who prate much of "liberty." 
 
 They had convictions which they cared to maintain. In March, 
 1787, a member asked a letter of dismissal to join a Seventh Day Bap- 
 tist Church, and the record adds significantly, "But there was no an- 
 swer given." 
 
 A member, in 1788, became a "Universalist," and it was ordered 
 that he be "ex-communicated on Sunday, in public at Bray's meeting- 
 house." It is recorded in 1790, that a brother took his letter from Upper 
 Freehold and joined Middletown church, because the "former totally 
 omitted the laying on of hands after baptism and before receiving into 
 the Church, in full communion." The brethren seem to have held them- 
 selves in pledge for one another, as instanced in the record of January, 
 1787, where it is said: "All the members signed a letter of dismission." 
 
 Care for the decencies of the Lord's house was characteristic of the 
 Church. In 1780, it was moved "that the suit of clothing belonging to 
 the said Church for the use of the minister to perform the ordinance of 
 Baptism in, was almost worn out; and not being decent for said purposes 
 any longer, ordered the purchase of firsting for a new suit." Cleanli- 
 ness of the sanctuary as well as decency in the official apparel of the 
 sanctuarj^ as well as decency in the official apparel of the minister was 
 provided for; and the duties of the sexton differed somewhat from now. 
 In 1792, £1 12s. was paid Deborah Van Cleaf, for taking care of the 
 house and sanding the same." 
 
 The pews of the "Upper House," at least, seem by the authority of 
 Church to have been held in individual right. John Stillwell, the Church 
 
22 NEW JERSEY BAPTIST HISTORY 
 
 Clerk, reported to the Church that Hope Burrows, the widow and ex- 
 ecutrix of John Burrows, deceased, gave him their pew in "The Upper 
 Meeting-house;" whereupon, the "Church agreed that he have the same 
 pew under the said gift, with doing some repairs on the window at the 
 end of said seat." 
 
 The frequent resignation of the deacons when incapacitated for 
 active duty, leads to the conclusion that they esteemed the office more 
 one of work, than of honor and for life. 
 
 In 1805, the use of their meeting houses was forbidden "for any 
 minister." 
 
 These people were certainly not seriously befogged in their ideas 
 of church duties; rights and decencies; nor of the uses of the office in 
 the house of God; nor of the irresponsibility for the doctrine that might 
 be preached from their pulpits; nor of the limits and liberties of Chris- 
 tian duty and privilege. 
 
 This entry is in the register: "Dec, 1791, Crawford's Jack, de- 
 parted this life." That no contempt of Africa's sons is designed, an- 
 other entry in 1796, by the same hand evidences: "Died — Samuel, a 
 black man, an example of real piety. He hath been a member of this 
 church for near forty years, without ever a complaint or the least 
 accusation again.st him from any person in the smallest degree." A 
 memorial fitting to be written on the same page with that of Abel 
 Morgan, found in the same book. 
 
 Very rarely indeed do we meet such histories as these. 
 
 Under date of October, 1785, "agreed, that there should be a man 
 hired at the expense of said Church members, for one, two or three 
 months, as occasion may require, for the benefit and service of the Rev. 
 Mr. Abel Morgan in his infirm and low state of body; and the expense of 
 wages for the hire of said man so employed shall be levied on each mem- 
 ber, according to their estates." 
 
 The next January (1786) Abel Morgan, their late pastor, being 
 dead, the following minute is entered: — "Some repairs on the dwelling 
 house of the late Abel Morgan not yet paid for: agreed, that each member 
 shall be assessed according to their estates to pay the said costs." A 
 memorial act, both of the Church and of the man, grander and more 
 enduring than granite or iron. 
 
 Forty years later, in January, 1826, an act of justice and appre- 
 ciation was performed to their living pastor, Thomas Roberts, quite in 
 harmony with that done in behalf of their dead pastor. The sum of 
 $300, besides the parsonage and his fuel, being stated as the salary 
 pledged to Mr. Roberts for the year, the record continues: — "Now be 
 it known, being satisfied that the money subscribed was intended by 
 
MIDDLETOWN AND HOLMDEL 23 
 
 those who subscribed, for the said Thomas Roberts, and there being 
 tile past year paid to him by the trustees of said Church, the sum of 
 $355.69, it is, therefore, considered as his do (due) for his service for the 
 year ending January 1st, 1826." A like appreciation of pastors, and 
 award to them of their "do," would diffuse an immense enjoyment in 
 the Zion of God, and bear fruit in great and precious blessings upon 
 her borders. 
 
 Of the residence of the pastors it is merely a supposition that Mr. 
 Burrows and Abel Morgan occupied for a while the first parsonage at 
 the "Upper Meeting-house." Samuel Morgan was the last pastor who 
 resided in it. Mr. Hand lived in the Academy in Baptisttown, and 
 taught the school there. 
 
 Mr. Elliot was the first occupant of the new parsonage, in the sum- 
 mer of 1818. The church of which Mr. Elliot had been pastor, object- 
 ed to his coming to Middletown, that he would have to live "in a house 
 with mud walls." He came, however, landing at Brown's Point, and 
 he made his home with Daniel Ketchum, near Baptisttown, until the 
 parsonage was made habitable. Mr. King also lived in it. Mr. Roberts 
 resided in it until 1826, when having bought a "place" north and east 
 of the village of Middletown removed there. 
 
 A striking illustration of the pastor's personal influence in the neigh- 
 borhood of his residence, and the bearing of his location upon the growth 
 of the Church, is afforded in these records. 
 
 So far as I can determine, the locality of those who were added to 
 the Church under Samuel Morgan's ministry, excepting the additions 
 from Long Branch, a large proportion were in the vicinity of his resi- 
 dence. Of the nineteen received by Mr. Elliot, fifteen were baptized at 
 the "Upper House." Thirty were added during Mr. King's oversight 
 of whom twenty-two were baptized at the "Upper House." 
 The growth of the Church within the limits of the "Upper 
 Congregation" was very marked down to 1826, when Pastor 
 Roberts removed to his own home in "The Lower Congregation." 
 The increase of the Church during the last ten years of his ministry in 
 the communities in the midst of which he lived, manifests the power of 
 the pastor's personal contact with the people about him. It i a 
 significant memorial of the man, and satisfactory explanation of the 
 greater numerical strength of "The Lower Congregation," at the 
 division of the Church. 
 
 John Bray was a resident and property owner in 1688, the reputed 
 year of the organization of the Church. Mr. Bray came from England. 
 One of his descendants, Richard Bray, has a deed of 1688, of land to him, 
 a part of the "Lawrence tract." He (John Bray) bought a part of the 
 
24 NEW JERSEY BAPTIST HISTORY 
 
 Holmes tract, lived and died upon it, having given the land on which 
 the Church and parsonage are. The Church minutes speak of him as a 
 "man of gifts." He was a preacher, but we do not know that he was or- 
 dained; evidently an earnest man, he took a deep and active interest in 
 the welfare of Zion. 
 
 To him we are indebted for the property in Holmdel — parsonage, 
 meeting-house and burial grounds. 
 
 The grounds at Holmdel, including the parsonage and house of 
 worship and burial ground, contain four and one-third acres, and were 
 the gift of John Bray, already spoken of.* 
 
 Obadiah Bowne and fJaret Wall in a deed of acknowledge- 
 ment of trust, dated December 18, 1705, address themselves to "all 
 Christian people," and declare " 'that John Bray and Susanna, his wife, 
 on December 14, 1705, on mere special trust and confidence, for the onl}' 
 use, benefits and behoofs of the society, community or congregation 
 called Baptists," gave, &c., describing the property; and further 
 bind themselves to convey the property to the Church, when it shall 
 have a legal existence. Not incorporated until December, 1793, the 
 title was thus held for 88 years. The original deed of trust is now in the 
 keeping of the Trustees, and is the oldest deed held by any Baptist 
 Church in the States. This land, since bought from the Duke of York, 
 has been owned by Baptists. 
 
 A house of wor.ship and parsonage were built contemporaneously 
 alongside of each other on the southwest corner of this property, imme- 
 diately adjoining the burial grounds of the Bray family and of the 
 Church. t By whom, and when, erected the Church record is silent. 
 
 The buildings were put up prior to 1705. The Baptist families in 
 the vicinity probably contributed to their erection. From the little 
 known of John Bray, he is supposed to have had considerable force of 
 character as well as to have been large-hearted. We incline to the 
 opinion that he bore the brunt of the cost of these buildings; from the 
 fact that the Meeting-house was for many years known as the "Bray 
 Meeting-house." In 1735, it is referred to in the Church book as "The 
 
 *Morgaii Edwards, in his "Materials for the History of the Baptist Churches 
 in New Jersey," states "that the ground was partly given by John Bray and partly 
 by Obadiah and Jouiillian Miihnes." This is a mistake. Obadiah and Jonathan 
 Holmes did not come inin i.(.>.-i>>icin of their father's lands until after his decease 
 in 1713, eight years sub.-cqiHiit to the date of the deed given by John Bray. Their 
 father may have added to the Church lot and probably did. 
 
 tAneestor of the late U. S. Senator GaiTet Wall, of New Jersey. Jarct, the 
 original of Garret. 
 
 JThe great-erandson, of Holmdel Church, tells me that John Bray built both 
 chureli and i.iuscmage. This was certainly the first Baptist parsonage in New 
 Jersey, and I feel cjuile sure, the first meeting house built by Baptists for their own 
 use. Tiaditiiiii says the first house at Middletown was built for town purposes, 
 and the Cliureh used it. This was the case of Piscataway. 
 
MIDDLETOWN AND HOLMDEL IS 
 
 Old Meeting -House near John Bray's." Some who worshipped in that 
 built at Middletown, have left word that they "were as much alike as 
 two peas." "The Old Bray Meeting-house was probably the model of 
 the other. 
 
 At a Church meeting, September 18th, 1794, Mr. Bennet, pastor, 
 "A subscription was ordered for a new meeting-house on Bray's lot." 
 No further mention is made of how much, or by whom, or by what means 
 the funds were secured for this object. Fifteen years elapsed, years 
 of trials and of constancy, when, October 29th, 1809, having worship- 
 ped in the old house more than a century, the minutes read: The first 
 Communion Season was held in the new meeting-house on Bray's lot." 
 This was a dedicatory service. Beside the pastor, Mr. Bennet, Pastors 
 Wilson, of Hightstown, and Boggs, of Hopewell, and Bishop, of "Upper 
 Freehold" were present. Mr. Wilson, who, twenty-four years before 
 had preached the funeral sermon of Abel Morgan, and, two days after, 
 the ordination sermon of Samuel Morgan, and who was also one of the 
 two ministers at the ordination of Mr. Bennet, preached on Lord's 
 Day morning, from Psalm cxxxii: 15; Mr. Boggs, in the afternoon, from 
 Exodus XX : 24. On Monday, Mr. Wilson and Mr. Boggs each preach- 
 ed again. The house was thirty-six feet by forty-five. It has since 
 undergone enlargements and improvements. Many interesting asso- 
 ciations belong to the old sanctuary. Here, July, 1792, the Trustees 
 were in.structed to obtain an act of incorporation; and, at the same meet- 
 ing, Mr. Bennet was called to ordination, "as a transient minister," not 
 pastor, as is graven upon his tombstone. Six months later he was in- 
 vested with the pastor's office. Mr. Bennet never was a member of the 
 Middletown church. 
 
 An entry in July, 1816, reads: "Appointed John Beers to superin- 
 tend the building of a house on the meeting-house lot of the upper house, 
 commonly called the Bray Meeting-house, of the size of twenty-five feet 
 square, two stories high — no ceiling overhead and the same John Beers 
 to proceed in the business so far as the money raised will go." The same 
 house is still the parsonage of the Holmdel Church-, 1886. Like the house 
 of worship by which it stands, it has been improved and enlarged at vari- 
 ous times; but we know not at what expense or how provided for, ex- 
 cept that in 1819, the Trustees ordered money at interest to be called 
 in to pay the balance due on the building. A room was prepared in 
 the house for the library of Abel Morgan, to which by vote of the Church, 
 in June, 1818, it was ordered to be removed. 
 
 Elliot, King, Roberts, Hires, Nice, Mulford and Wilson have succes- 
 sively occupied as a study this "prophet's room over against the wall." 
 Prior to the separation of the church into two bands, in 1836, she owned 
 
26 NEW JERSEY BAPTIST HISTORY 
 
 no other parsonage Mr. Bennet alone, of all the pastors since 1705, is 
 known not to have lived in either the first or second parsonage. A wood 
 lot of twenty-two acres was bought by "The Upper Congregation," for 
 uses of the Church, in 1825. Thenceforth, beside his salary in money, 
 the pastor received the parsonage, and "his fuel carted to his door." 
 Up to the present settlement this has continued to be "the portion" of 
 the Holmdel pastors. When "The Upper Congregation" was organized 
 into "The Second Middletown Church," this property, really theirs by 
 gift and purchase of themselves, and which, for so man}' generations, 
 they had freely given for the use of the whole Church, they bought for 
 $550.00. 
 
 "The Upper Congregation," thus providing the parsonage, a house 
 of worship, wood-lot, and incomes which, for a hundred years, made it 
 possible to obtain and support with ease an able ministry, none would 
 suppose it to be the same place and people which the sketch of First 
 Middletown, in 1867, refers to, in the statement that the house built 
 on Bray's lot, in 1808, was a "preaching station." With more 
 propriety was the village of Middletown "a preaching station" visited 
 by the pastors for one hundred years, on alternate Sabbaths. 
 
 The Church was equally identified with both places in every par- 
 ticular of worship, ordinances and business meetings. The Middletown 
 Church was not that body which met in the village of Middleton, but 
 that which held its assemblies in the township from which it was named.* 
 
 Of the pastors who have died within the bounds of the Church, two, 
 Abel Morgan, and Thomas Roberts, are buried at Middletown. Two, 
 Samuel Morgan and Benjamin Bennet, are buried at Holmdel. Sam- 
 uel Morgan, after his resignation, lived and died (1794) about a mile 
 from the "Upper Meeting-house." Mr. Bennet died October 8th, 1840. 
 
 It has been said that this is a mistake: that Holmdel is a poetic 
 name given at a town meeting, when a name was chosen for the Post 
 Office. But I am informed by the oldest residents that Holmdel was a 
 familiar and popular name, used interchangeably with Baptisttown 
 long before that meeting. 
 
 Stout tract is identified as part of the Hendrickson and Longstreet 
 farms, near Holmdel. Penelope Stout is believed to have been buried 
 in an old grave yard nearly one hundred yards south of the residence of 
 the late John S. Hendrickson. 
 
 *Middletown was probably named b)' the Holmes'. They had come from 
 Middletown, Rhode Island, where the homestead farm of the first Obadiah was, 
 and which Jonathan, his son, inherited by his father's will. The homestead iu 
 Khode Island has only very lately passed out of the family. 
 
MIDDLETOWN AND HOLMDEL 2? 
 
 The farm on which tlie venerable James Crawford now lives was 
 the homestead of Ohadiah Bonne, passing by marriage into the Craw- 
 ford family. 
 
 Ancestor of Deacon G. Mott, First C'hurch, Trenton, and father 
 of Gen. Mott, of Bordentown. 
 
 A minister and ancestor of Ashton, the first Baptist in Upper 
 Freehold. 
 
 In 1713, Rev. John Burrows, of Pennsylvania, became pastor, ac- 
 cepting the advice of the Council of the former year and signed the Keach 
 "articles of faith and covenant." Rev. George Eaglesfield followed in 
 1731. Allusion is made to his death, 1733. Five years later, 1738, 
 Abel Morgan settled as pastor, remaining till his death, November 
 24th, 1785, forty-seven years. He was abundant in labors; traveling 
 far and wide and devoted himself untiringly to the great field under 
 his care. 
 
 The American revolution occurred in his pastorate. His meeting- 
 house was used by the English for barracks or for a hospital. He states 
 in his diary: While the house of worship was in their use, "I preached 
 at Middletown in mine own barn, because the enemy had took out all 
 the seats in the meeting-house." "At Middletown" meant on his farm 
 opposite Red Bank, the river being the boundary between Middletown 
 and Shrewsbury. Mr. Morgan did not keep account of the number 
 of sennons he had preached, nor a record of how many he had baptized. 
 His diary notes more than forty places in which he preached. Mr. 
 Morgan bequeathed his library of three hundred volumes to the 
 Church for the use of his successors. The big volumes were printed 
 in Latin and his marginal notes showed that the books had been 
 well read. His manuscript preparations of sermons, each numbered 
 and dated, were ten thousand were also given to the Church. By its 
 order, a room was prepared in the parsonage at "The Upper Meet- 
 ing-house" (Holmdel). But in 1837 Pastor Stout found what was 
 left of them in the garret of the house of a member of another 
 denomination. When Pastor Roberts moved from the parsonage to 
 his farm, the volumes were taken from their proper place, but 
 whereto is not known. The remains of the library are now in 
 Peddie Institute library. Some of the books are very old: One, 
 an edition of Cicero's works, was printed in 1574; John Calvin's 
 works, were printed at Geneva in 1617. On a flyleaf in Mr. Morgan's 
 writing are these lines: 
 
28 NEW JERSEY BAPTIST HISTORY 
 
 "Prayer contains in its several parts: 
 "Call upon God, and love, confess, 
 'Petition, plead and then declare; 
 'You are the Lord's, give thanks and bless, 
 "And let Amen, confirm ye prayer." 
 
 A contemporary styled Abel Morgan: "The incomparable Abel 
 xMorgan," as the Rev. Mr. Finley, President of Princeton College, found 
 out to his sorrow. Alike as missionary and workman, his wisdom and 
 piety are memorials of a noble life and of noble accomplishments for 
 God and humanity. He was of the same class in activity as Benjamin 
 Miller, Isaac Stelle, Peter Wilson, Robert Kelsay and in scholarship 
 equal ;o any one. Providentially contemporary with Abel Morgan's 
 settlement in 1738, at Middletown, was the death of Jonathan Holmes, 
 Jr., son of Jonathan Holmes, of Middletown, now Holmdel, a grand- 
 son of Obadiah Holmes, of precious memory. He was a minister, 
 whether ordained or not is not written. Having settled his affairs and 
 made his will, he visited the home of his fathers in England, in 1737. 
 On the return voyage, he died at sea, 1738. He bequeathed £400 to 
 the Church, a great sum in those days. Samuel Holmes, James Tap- 
 scott, and Jamas Mott were his executors. The carefulness and integ- 
 rity of these men and of their successors usually acting trustees of the 
 Church up to its incorporation as is shown by its records, is the highest 
 memorial of their Christian character and commends them to us as men 
 whose memory is worth keeping. 
 
 ■It was loaned to Abel Morgan and he was enabled to live in his own 
 house- It was repaid in the settlement of his estate. Samuel Morgan 
 had the use of it, returning it when he resigned. It was husbanded 
 and used to ensure the labors of Mr. Bennett for twenty-two years. In 
 1881, it was diverted from the support of the pastor, and part of it 
 appropriated to complete the parsonage at "The Upper Meeting 
 House." The balance, we imagine, was invested in the houses of 
 worship now in use in Holmdel and in the village of Middletown. 
 Let the memory of Jonathan Holmes and John Bray be cherished. 
 Their works remain a blessing to the generations of men. 
 
 It has been a question how, through the fluctuations and poverty of 
 a new country, the wreck of all financial interests in the Revolution, 
 Middletown, a small country Church, could command for its pulpit and 
 retain in long pastorates, the best gifts of the denomination. The gift 
 of Church properties and parsonage, and the use of the legacy of Jona- 
 than Holmes, Jr., solve the problem. 
 
 Abel Morgan was succeeded by his nephew, Samuel Morgan. De- 
 spite the calamities under which the country was suffering at the close 
 
MIDDLETOWN AND HOLMDEL 29 
 
 of the Revolution, his ministry was as fruitful as was anticipated and 
 for diligence, all that could be rightfully asked. He kept up all the ap- 
 pointments of the Church and sustained its usefulness and dignity in 
 the six years of his service, dying in 1794, two years after his re- 
 signation. 
 
 In 1792, Mr. Benjamin Bennett was called to be the pastor and was 
 ordained as a "transient minister." He was a good preacher and an 
 enterprising farmer. He first used marl as a fertilizer. Limiting him- 
 self to Holmdel and Middleto\VTi village, he gave up the out stations. 
 Had he followed up the work of Abel and Samuel Morgan, we would 
 have had a large Church at Long Branch. There were many Baptists 
 there and in other places within his reach. He had the opportunity of 
 his life for God and humanity. It would have cost, however, self deni- 
 als. The roads were "bridle paths" through the haunts of wild beasts 
 and Indians. A settler's home might not be seen from morning to night. 
 The loneliness of these long rides and the liability to suffer harm far from 
 help, gives to us an appreciation of the men and of their services, who 
 laid the foundations of our denominational growth, and of our attain- 
 ment, in education, numbers and social place equal to any other Chris- 
 tian people. About 1815, Mr. Bennett dropped into politics, was elected 
 to Congress and that closed up his pastorate and his preaching. 
 
 During an intermission in the pastorate, Mr. Hand, a licentiate, 
 principal of the Holmdel Academy "supplied" the Church for several 
 years, most acceptably until, in 1818, when Mr. Elliot became pastor. 
 The Church of which Mr. Elliot was pastor when called to Middletown, 
 objected to his going to Holmdel: "That he would have to live in a 
 house with mud walls," the new parsonage. Mr. Elliot was a desirable 
 pastor to the people with whom he was. They believed him worthy of 
 the best things. Mr. Elliot proved to be an efficient pastor; a man who 
 could see and value a good thing. He found at Holmdel a Sunday- 
 school, which Mrs. A. B. Taylor had formed in her own house in 1815. 
 She was a member of the Middletown church of tlje "Upper Congrega- 
 tion." Mr. Elliot at once started a Sunday-school in the church edifice 
 at Holmdel. Fuller account of Mrs. Ann B. Taylor and her work in 
 the missions and Sunday-schools will be found in chapters on Bible 
 Schools and Missions. 
 
 How long Mr. Elliot was pastor is not clear. A Mr. King followed 
 him, remaining about three years and disappeared mid two days; 
 a bad man. There was a great contrast between him and Rev. 
 Thomas Roberts who settled in 1825 and after a pastorate of twelve 
 years, resigned, in 1837. Mr. Roberts was a good preacher, as well 
 as a wise man. Several of his sermons were demanded for publi- 
 
30 NEW JERSEY BAPTIST HISTORY 
 
 cation. The fruits of his ministry were large and of abiding vahie. 
 
 Increase of population and of the congregations, and the demand 
 for more ministerial labor in the bounds of the Church, had prior to 
 1834, led to the inquiry: How to meet the increasing claims of the 
 field? A separation into two bands was an unwelcome subject. The 
 breaking of ties that had been entwining for fifty years was to some un- 
 endurable. The fearful saw ruin in separation. It was doubtful to 
 the pastor if the time had come when two Churches could be sustained 
 and occupy the field as well as the undivided body. Discussion 
 ripened into action in the fall of 1834, when an invitation was sent to 
 Rev. D. B. Stout, settled at Lambertville, to visit the Church, with a 
 view of becoming joint pastor with Mr. Roberts. He came. The way 
 was not yet fully prepared, and he returned home. Early in 1836, the 
 Church sent a request to Rev. Wm. D. Hires, residing at South Trenton, 
 to visit them. Having done so in due time, he accepted their call to a 
 joint pastorate with Mr. Roberts. 
 
 After six months, "The Lower Congregation" worshiping 
 in "The Lower House," in the village of Middletown, and "The 
 Upper Congregation" taking the title of "Second Middletown," 
 was recognized as an independent Church, September 1st, 1836, 
 by a Council consisting of Pastors Roberts, and Hires, of Middle- 
 town; C. J. Hopkins, of Freehold, and J. M. Challis, of Upper 
 Freehold. 
 
 Mr. Roberts remained with "The Lower Congregation," in the 
 midst of which he lived. Mr. Hires retained the oversight of "The Up- 
 per," amid which he resided, receiving the same salary as had been paid 
 by the whole body to Mr. Roberts. 
 
 Mr. Roberts had left the parsonage open for Mr. Hires; this, prob- 
 ably, decided the location of the pastors. Mr. Roberts, knowing whence 
 the support of the pastor came, gave another instance of self denial 
 and real piety. Had the old Church divided, the historical truth of 
 Middletown Church ^ould have been preserved in its true relationship 
 and the names of the constituency of Middletown would not have 
 been found outside of itself, mainly in Holmdel and Upper Freehold 
 and in Hopewell. 
 
 Upon the resignation of Mr. Roberts, "The Lower Congregation" 
 called Rev. D. B. Stout and he began his charge in 1837. Mr. Stout had 
 already been impressed with antinomian ideas, but new relations modi- 
 fied his views, being a man open to convictions. These came to him 
 through Rev. F. Ketchum, an eminent evangelist of his times, through 
 whose co-operative labors. Pastor Stout baptized in one year two 
 hundred and thirty-six. Mr. Stout was a loveable man, unassuming, 
 
MIDDLETOWN AND HOLMDEL 31 
 
 genial, amialilc and a preacher of righteousness. Not. having had 
 scholastic training, he did not make any pretense to it. His in- 
 fluence was wholesome, having what is better than brains or education, 
 "good sound common sense." Being human, he had faults and made 
 mistakes. Mr. Stout was born at Hopewell in 1810, a place identified 
 with the names of Eaton, Manning, Gano, and Hezekiah Smith. Pas- 
 tor Stout was a descendant of Richard Stout. In a ministry of forty- 
 three years, he had two settlements: Lambertville, of which liis 
 father was a deacon and for years its only male member; where Mr. 
 Stout had lived from early youth, been baptized, licensed, ordained as 
 pastor, which he was for five years. Thence going to Middletown, 
 where he was pastor thirty-eight years till his death on May 17th, 
 1875. He was a constituent of the New Jersey Baptist State Conven- 
 tion and a member of its Board from its origin, till he died forty-five 
 years, a longer time than any other had been. Four Churches were col- 
 onised from Middletown where he was pastor. He was buried in the 
 church yard, where Mr. Roberts had been and to which Abel Morgan's 
 remains were removed in 1888. His successors have been E. J. Foote, 
 1876-82; the first pastor who lived in Middletown village, a new parson- 
 age being built there in 1876; Rev. F. A. Douglass, 1883-6; Rev. E. E. 
 Jones, 1887-92. 
 
 Under Mr. Jones, sheds were provided for the beasts, which brought 
 the people to the house of God and he also had a baptistry put in the 
 house of worship and for the first time in more than two hundred years 
 the ordinance of baptism was administered in the village. In 1893, 
 Rev. W. H. J. Parker became pastor and ministered ten years to the 
 Church, till 1904. 
 
 "The Upper Congregation" had a large place in Baptist beginnings 
 in New Jersey. The first Baptist Sunday-school in the State was begun 
 there and all missionary societies and nearly all the contributions abroad 
 came from that quarter. "The Lower Congregation" was solicited 
 from there. The writer has the original subscription books and Sunday- 
 school reports given to him by Mrs. Ann B. Tajdor in her eightieth 
 year for safe keeping. They will be given to her grandson, Prof. B. 
 Taylor, of Crozer Seminary. Mrs. Taylor said to the writer: the lady 
 solicitor would walk from their homes nine to twelve miles to "The 
 Lower Congregation" to collect funds for the use of the society. The 
 spirit of missions imbued "The Upper Congregation." One woman, 
 Mrs. Ann B. Taylor, must be referred to as especially devoted to these 
 causes. They appointed a committee in 1787 to collect moneys to aid 
 "the Church on Staten Island in building a meeting-house. Twenty- 
 seven years prior to the I irth of the Home Mission Society, funds were 
 
32 NEW JERSEY BAPTIST HISTORY 
 
 collected for 'Home Missions and Education.' " A female benevolent 
 society, formed in 1825, in "The Upper Congregation." collected moneys 
 for the destitute from its origin till it ceased to be, in 184.5. Through 
 it, the convention has received funds from its beginning, six years be- 
 fore it resolved itself into the Second Middletown Church. It appro- 
 priated $5.00 to the "Young Men's Education Society" in New Jersey, 
 before the "New Jersey Baptist Education Society" was formed. 
 
 Foreign Missions were also annually contributed to for many years 
 prior to the separation of the Church in 1836. Each year since the 
 Church has contributed to the State Convention. The first gift was 
 twenty dollars, and never after less. Without exception, it has also 
 given annually to Foreign Missions, beginning with five dollars and 
 increasing to nearly three hundred dollars in one year. Since 18-15, it 
 has an unbroken annual credit for Home Missions and Bible purposes. 
 Feeble Churches have ever shared in its sympathies. From the 
 first, the school at Hightstown has had a large place in the heart 
 of the Church, to which it has given many thousands of dollars. 
 
 Mrs. Taylor organized and maintained a Woman's Mission Society 
 to buy books for the Sunday-schools, to clothe needy children of de- 
 pendent parents. The society sent money to India, through the Eng- 
 lish Baptist Mission Society before 1800. After Mr. Elliot resigned, 
 living on her farm two miles from Holmdel, she walked to the meeting- 
 house, superintended the Sunday-school there, returned home to take 
 charge of the Sunday-school at home. Some facts illustrate the char- 
 acter of Mrs. Taylor: She always paid her pew rent a year in advance, 
 saying, "She might die at any time and she wanted to be sure that her 
 pew rent was paid the year in which she died." She died in 1879, 
 eighty-three years old. Times were set for benevolent collections on the 
 Lord's day. If the collection on such a day was delayed, Mrs, Taylor 
 always made her way to the pastor: "To-day was the time for such a 
 collection; you have not forgotten it? No? Well, don't!" Clusters 
 of members lived at several localities and had unique ways of getting to 
 the house of prayer. The women had a custom of ride and walk. A 
 mother and daughter, two sisters, or neighbors, would arrange for one 
 to ride on a horse to a given place and there hitch the horse and walk 
 on to another set place and wait. The other having walked to the 
 horse, from thence rode on to the one waiting and thus on, it might 
 be to the house of worship, distant from their home, perhaps, ten or 
 more miles. A key to this consciousness of the blessedness of divine 
 truth, was the preaching. 
 
 The preacher had much to say of the grace of God, of a free and 
 undeserved salvation; of being "kept by the power of God through faith 
 
MIDDLETOVVN AND HOLMDEL 33 
 
 unto salvation." The "meat" in the sermon was nourishing, or, if it 
 lacked the pith of "Divine Sovereignty," it was emptiness to one who 
 who had walked two days, or had journeyed, "ride and walk," for 
 twenty miles to reach the house of God. The experience of these 
 disciples was, as in the early ages, the Bible, universally essential to 
 an uplift of person and nation. 
 
 Tlie Rev. Mr. Roberts was an earnest and staunch temperance man 
 and "The Upper Congregation" was in hearty sympathy with him. 
 The earliest remembered public discussion of temperance in "The Upper 
 Congregation," was a sermon by Pastor Roberts, about 1834, from the 
 text: "I speak as unto wise men, judge ye what I say." The discourse 
 made a deep impression upon the community; many accepted the doc- 
 trine of total abstinence, some of whom now living, 1881, refer to it 
 as the means of their giving up the use of intoxicating drinks as a 
 beverage. A positive temperance sentiment was at this time devel- 
 oped, which, nurtured by Pastor Hires, ripened into Church action in 
 1839, when "Total abstinence from intoxicating drinks as a beverage 
 was declared to be a Christian duty." 
 
 Why did not Pastor Roberts preach a like sermon in the "Lower 
 Congregation?" Had he done so, it would have destroyed the influence 
 for good on the very lines on which he hoped to secure reform. "The 
 Lower Congregation" was allied with the political influences of the day 
 and less responsive to the then called "radical temperance movement. 
 Later both the Navesink and the New Monmouth churches were com- 
 posed of a temperance element, not at home in the mother church and 
 on this account under the influence of Mr. Roberts and Mr. W. V. Wil- 
 son went out." "The Upper and "The Lower Congregations" were 
 extremely unlike and this may have reconciled them to the division in 
 1836 and hurried Pastor Roberts' resignation the next year. The un- 
 likeness of these branches of the same Church was partly due to the 
 dignity of ancestral names in the "Upper Congregation" and to the ac- 
 cumulation of wealth by succeeding generations. It is a surprise that 
 the division had not occurred when Abel Morgan became pastor in 1738. 
 
 Pastor Hires resigned in 1846, having been pastor of the Second 
 Middletown Church ten years. There is not a known reason for 
 his sudden and unexpected resignation. His charge was a continuous 
 success. He was a rare preacher for conciseness and strength. Few 
 equalled him in his capacity to inspire people and to train them for use- 
 fulness. His going away was a great loss to the Church. The "bent" 
 he gave to it for temperance, missions and education is still manifest. 
 He grounded his people in fundamental truth. God a sovereign; man a 
 sinner and lost; Christ the only Saviour; men saved to glorify God and 
 
34 NEW JERSEY BAPTIST HISTORY 
 
 to be co-workers with and for him. Mr. Gobel, the anti-nomian once 
 invaded his fold. His coming and his flight were contemporary. 
 
 Rev. Wilham J. Nice followed Mr. Hires in 1848, remaining three 
 years and as much to the surprise and regret of the Church he gave up 
 his charge, as had Mr. Hires, and left at once. It is believed that the 
 same cause led Mr. Nice to resign as had influenced Mr. Hires to leave. 
 Mr. Nice was one of the most modest and lovely of men. He was 
 intensely conscientious and wholly devoted to his Master, a choice 
 spirit and one to be leaned upon. Rev. C. W. Mulford was pastor 
 for two years, but his impaired health compelled him to close 
 his labors. 
 
 One of the choicest of men, Rev. C. E. Wilson, became pastor and 
 for nearly sixteen years ministered to the Church. Universally beloved 
 the good man laid down and died. While pastor, the house of worship 
 was enlarged to double its former capacity. Large congregations wait- 
 ed on the labors of this true man of God and he had a remarkably 
 successful pastorate. 
 
 After Mr. Wilson, came Rev. T. S. Griffiths, settling in April 1870- 
 The following extract at the end of ten years, instances some results 
 of the ten years' work: The financial and benevolent departments 
 of the Church have very marked characteristics. A debt that had ac- 
 cumulated in 1870 to $4,000 has been paid; also repairs, since then, 
 costing $1,400. The annual home expenditures of the last ten years has 
 been nearly double that of former years, averaging $2,120 each year, 
 and aggregating $21,200.00 The annual average benevolence of the 
 Church for the first thirty-three years of its existence was $205.62, 
 and for the whole period $6785.56. In the last ten years, the 
 benevolence of the Church has aggregated $12,241.95, an annual 
 average of $1,224.19. The whole amount paid for home and foreign 
 interests since 1870 has been $33,441.95, an annual average of 
 $3,344.10. Mr. Griffiths removed in September, 1881. 
 
 Rev. W. W. Case settled in December next, 1881. While Mr Case 
 was pastor, a new parsonage was built, but there was not, as in the old 
 one, a room reserved for Abel Morgan's library; also a chapel was built 
 for social and Sunday-school uses. The Church edifice was remodeled 
 within and without at a cost of many thousands of dollars. The house 
 of worship will accommodate about half as many as it did before the 
 alterations were made in 1887-1894. 
 
 Holmdel is a rural settlement and has neither factories nor 
 railroad connections; withal the country is filling up with foreign- 
 ers, whose "faith" and associations are alien to the old settlers. 
 
MIDDLETOWN AND HOLMDEL 35 
 
 Endowments, however, by some of the old families, descendants 
 of the original constituents relieved anxiety for its future support. 
 Mr" Case's charge continued nearly twelve years. 
 
 In 189-4, Rev. R. B. Fisher became pastor and is now (1904) pastor. 
 There has not been need of improvement in the properties of the Church 
 since Mr. Case resigned. Several members have been licensed to preach. 
 The Church claims in part the maternity of Churches. Cohansie and 
 Hopewell went out of "The Upper Congregation." 
 
 Not many Churches are paralleled with the old Church in the number 
 of its off-shoots. Through Obadiah Holmes, Jr., a constituent, Cohan- 
 sie and its outgrowth; through Jonathan Stout, another constituent, 
 First Hopewell, Hunterdon, Warren and Sussex counties were planted 
 with Baptist Churches. Hightstown also and Upper Freehold have 
 multiplied many fold. So that as many as one hundred and seven 
 Baptist Churches have sprung from this oldest Baptist Church South of 
 Rhode Island. Mr. Hires had regular appointments at Keyport, Mata- 
 wan and Marlboro. The constituency of Red Bank also was increased 
 fi'om Holmdel. Under Pastor Griffiths, both Marlboro and Eatontown 
 were each saved from extinction. 
 
 Other influences for good have gone out to New York State, and to 
 the far South from the venerable Church. The first Baptist school in 
 America, was at Hopewell, where her sons and those of other Churches 
 were educated for the ministry. James Manning, John Gano, Hezekiah 
 Smith, the Suttons and many others for eminent places in judicial and 
 political life must be included as one gift of the old Church to Baptists 
 and to the world. 
 
 Holmdel, hedged in by seven Baptist Churches, only one of 
 which is nine miles distant, its field is limited, but it had a distinctive 
 constituency and their descendants are as characteristic as was their 
 ancestry. Allusion to the Holmes family has been already made; an- 
 other family by the name of Longstreet gave strength to the Church. 
 The mother, Mary Holmes, was a near descendant of Obadiah Holmes, 
 Sr. She left a legacy to "Peddie Institute." Each of her children liv- 
 ing at home did the same. Some of them endowed the Holmdel Church. 
 Jonathan and Mary, Jr., built and endowed the Longstreet library 
 building at Peddie Institute. The Holmdel Baptists were an influen- 
 tial people, having the endowments of heart, character and wealth. 
 Pastor Hires at Holmdel after the division of the Church, received the 
 same salary as the whole Church had given to Mr. Roberts. Many 
 Anglo-African's lived there and they included some of the nobility 
 of the earth. They would come to the parsonage on Monday 
 morning and say: "I hear that a collection for missions wag 
 
36 NEW JERSEY BAPTIST HISTORY 
 
 taken yesterday. I could not be there; here is what I would 
 have given if present, add it to the other." 
 
 A family of Ely's located at Holmdel at an early day. The father, 
 though of an opposite political party to a majority of thousands in the 
 county, was elected to the most important office in the county on ac- 
 count of his personal worth. Removing to Holmdel, leaving his eldest 
 son on the homestead farm, who under the same conditions as his father 
 was also elected to the same office and for the same reason, his pre- 
 eminent worth as a citizen and a man. Of six sons four were deacons: 
 One at Freehold, three at Holmdel and also the husband of an only 
 daughter. The mother of these sons was a remarkable woman. Henry, 
 a son, told to his pastor this incident of his childhood: On Lord's 
 day morning his mother said to him: "Go and get ready for Church." 
 He replied: "I can't go to Church to-day." "AVhy not?" "My shoes 
 are worn out." "Why did you not tell me that yesterday? Now, you 
 shall go to Church bare foot." He did. And he said to his pastor: 
 "Ever afterwards mother knew of worn out shoes and anything else 
 needful to wear to Church." Such a woman was of the same type 
 as Mrs. Taylor. Mrs. Taylor's only son was a deacon. 
 
 Said a neighbor to whom religion was an offense, to the same pastor: 
 "If I had a million of dollars I would put it in William Ely's hands to 
 keep for me nor ask for a "note" or a scrap of acknowledgment from 
 him; sure that when I wanted it I would get it." Henry could not be 
 drafted in the Civil War because of the loss of an eye. He said to his 
 pastor: "Then, I employed a "substitute" for six hundred dollars 
 for a year. At its end, he said to himself: 'I can spare six hun- 
 dred dollars for my country, why can I not spare that extra each 
 year for Christ? I can and will' " And he was a plain farmer. He did 
 this till he died. His benevolent gifts were quite a thousand dollars 
 each year. His death was glorious. O, for a vast increase of such moth- 
 ers and such sons. Middletown Church has been the mother of more 
 than one hundred Churches not only in New Jersey, but in Pennsyl- 
 vania, New York and in the South. 
 
CHAPTER II. 
 
 COHANSIE, 1690, SALEM IN 1755. 
 
 Cohansie is the name of a river that designates its vicinity. When, 
 in 1683, the first Baptists came from Clouketin, Tipperay county, Ire- 
 land, they settled on the South side of the river and built a meeting house 
 on the farm of David Thomas (a Welsh name). The names of these 
 Baptists were : David Sheppard, Thomas Sheppard and John Sheppard 
 (brothers) ; Morgan Edwards also mentions Thomas Abbot and William 
 Button. About 1700, they moved to the North side of the river and 
 built a house of worship, about 2 miles south of RhoadstowTi. Morgan 
 Edwards states part of the lot was a gift of Roger Maul and the "deed," 
 dated December 28th, 1713, and part the gift of Nathan Sheppard, his 
 "deed" is dated February 6th, 1779. Morgan Edwards further says: 
 "\ house of worship was built in 1741, on the site of the old house." 
 
 The Dutch West India Company was an enterprising corporation. 
 In 1621, Captain May sailed into the Delaware bay with emigrants, 
 Quakers, Swedes and Hollanders, these landed at various points on both 
 sides of the river. Mixtures of population from different nations of 
 Europe were peculiar to the Middle Eastern States. New England 
 and Virginia alone having positive relation to English population. 
 Irish Baptists had no more liberty than in England, Scotland or on 
 the continent. Wherever they appeared, their presence was a reason 
 for their persecution, whether by Protestants or Roman Catholics. 
 Kingcraft and hierarchies hated democracy and the integrity of the 
 men and women who maintained their convictions and won for 
 humanity the right to think and to do what was right, out of these 
 will be recogrtized as having accomplished more for human welfare 
 and for the independency of mankind, than all or any other 
 humanitarian movement in the world. It will be known that the 
 Divine Christ was essentially interwoven in their thought and purpose 
 of living. Their persecutions will be seen to be the scaffolding by which 
 they have lifted the rights of men to the topmost place in government, 
 and by which they have climbed to the endearment of the Divine love. 
 Our bread had been an aversion, but for the "little leaven" of which it 
 gave no sign. The hewed waters, leaking from the cracks of rocks, waste 
 away, yet they index the ores hidden from sight. Thus character that 
 modifies nations is life or death to humanity. Are a record names of 
 
S8 NEW JERSEY BAPTIST HISTORY 
 
 constituents of churches, .'ind some scarcely note, that such a record 
 memoralizes a birth hour of unspeakable interests. 
 
 The early records of Cohansie church are lost, but wc are indebted 
 to the researches of Morgan Edward and of Robert Kelsay to fill 
 the gap. Obadiah Holmes, Jr., the youngest son of Obadiah Holmes, 
 Sr., the Massachusetts Baptist martyr with another Baptist, visited 
 Cohansie in 1683-5. He was now about forty years old, having 
 been born in Salem, Mass., in 1644. His father was a member of 
 the Congregational Church there and its record states: Obadiah 
 Holmes, Jr., was christened (sprinkled) on Jime 9th, 1644. Mr. 
 Holmes, Jr., was only licensed. He gathered the Baptists together, 
 maintained meetings and souls w^ere converted. Inasmuch, as he 
 had been appointed a Judge of the Courts he may have lived in 
 Salem. He sent for Rev. Elias Keach, of Penepack, Pa., in 1688, to 
 baptise the converts. He came and baptized three men. This 
 good news went to Holmdel. "The yearly meetings between Middle- 
 town and Piscataway were in progress and Mr. Killingsworth, of Piscat- 
 away visited Cohansie. Other Baptists moved there: One, John 
 Holmes, the second son of Obadiah, Sr., and brother to Obadiah, 
 Jr., John Holmes had been a Judge in the Philadelphia Courts. He 
 settled at Alloway and Baptists increased to nine men. Of these the 
 Cohansie Church was constituted." Middletown, Piscataway and Co- 
 hansie are the sole Baptist Churches formed in New Jersey in which only 
 men are named as constituents. 
 
 Rev. Thomas Killingsworth became pastor of Cohansie at its organ- 
 ization. His coming was providential. He was pastor nineteen years 
 and was beloved by his people and the community. He was a mission- 
 ary pastor going far and wide, gathering Baptists into the several 
 centers as at Salem. Succeeding pastors continued on these lines. 
 Especially Mr. Jenkins, until about two years before his death in 1754 
 at the age of seventy-six years. In the meantime, a meeting house 
 had been built at Mill Hollow, two miles from Salem towards Alloway, 
 to where Judge Holmes had moved from Philadelphia. A church at 
 Alloway was formed in 1741. The Mill Hollow house was in part to 
 accommodate this Church. Later the Alloway Church disbanded. As 
 Mr. Jenkins lost his health, Mr. Job Sheppard and Robert Kelsay licen- 
 tiates of Cohansie, looked after the out stations. Mr. Sheppard having 
 moved to Alloway took care of that section. Mr. Kelsay, living at 
 Pittsgrove, cared for that region. Rev. R. Kelsay later pastor at 
 Cohansie, gathered data of the early history of the Church and put it 
 in shape for our information. While, as already indicated, Obadiah 
 Holmes, Jr., was the first Baptist minister hereabouts and a Judge 
 
COHANSIE AND SALEM ' 39 
 
 in the Courts, he kept up his ministerial labors, for the coming pastor. 
 Mr. Killingsworth's arrival was providential. He died while pastor 
 in 1708. His was the work of a missionary pastor, going far and 
 wide gathering Baptists into centers, as at Salem. 
 
 It is not a surprise that Baptists were chosen Judges, since a large 
 majority of the residents of Salem county were "Friends" (Quakers). 
 Between them and Baptists was a kindly feeling, acquired in their 
 sufferings to keep an open Bible, a free conscience and equality before 
 the law. The "Friends" knew that they were safe with Baptist 
 Judges. 
 
 In 1710, Rev Timothy Brooks accepted the pastorate. Morgan 
 Edwards gives the history of this arrangement as written by Pastor 
 Kelsay: "In 1710, Rev. Timothy Brooks and his followers xmited with 
 this Church. They had come from Ma.ssachusetts about 1687 and for 
 twenty-three years kept a separate society on account of difference of 
 opinion touching predestination, singing psalms, laying on of hands, etc. 
 Rev. V. Whitman, of Groton, Conn., effected the union. Its terms 
 were: Bearance and Forbearance." Pastor Brooks, Mr. Kelsay writes 
 was not eminent for parts or learning, yet was a useful preacher; meek 
 in his carriage; of a sweet and loving temper and always open to con- 
 viction and made the Welsh mini.sters labor to instruct him in the "ways 
 of the Lord more perfectly." Mr. Brooks died in 1716, having won the 
 love of both flocks, who were heartily united in him. 
 
 During nearly five years "supplies" preached. In 1721 , Mr. William 
 Butcher was ordained for the pastorate. Death limited his service to 
 about three years. He died in December, 1724, at the age of twenty-six 
 years. He was a "good minister of the Gospel." For the next six years 
 Rev. Nathaniel Jenkins, pastor of first Cape May church, preached once 
 a month at Cohansie. Resigning at Cape May, in 1730, he became 
 pastor at Cohansie. Mr. Jenkins was an eminent man and commanded a 
 high place in both ministerial and governmental life. He had a gift of 
 "bringing things to pass," as many Welsh men do by their forceful en- 
 ergy. The Church grew along all lines. Preaching stations were plant- 
 ed at Salem, Dividing Creek, Pittsgrove, Alloway and Great Eggharbor. 
 A new Church edifice was built. Job Sheppard, the first pastor at Salem, 
 Robert Kelsay, the first pastor at Pittsgrove, and afterwards pastor at 
 Cohansie for thirty three years, succeeded Mr. Jenkins. Each were 
 licensed to preach at Cohansie. Mr. Jenkins served the Church till 
 1754, when he died. Few ministers in New Jersey accomplished more 
 for God and humanity, both in the Legislature and in the ministry, 
 than Pastor Jenkins. In his last illness, he advised the members to 
 choose Mr. Kelsay to follow him, and after Mr. Jenkins died they did so 
 
40 NEW JERSEY BAPTIST HISTORY 
 
 immediately. But Mr. Kolsay objected to leaving Pittsgrove. He also 
 thought that his friend, Mr. J0I3 Sheppard, was the right one to follow 
 Mr. Jenkins. It was interesting to note the contention of Mr. Sheppard 
 and Mr. Kelsay as to which one of them should take the mother Church. 
 Each wanted the other to enter this foremost place. 
 
 There was a Providence, however, which over-ruled the matter. 
 Mr. Sheppard had become pastor at Salem and was wanted there. Mr. 
 Kelsay's home in Pittsgrove had been burned up. Then Cohansie re- 
 newed the call with emphasis and Mr. Kelsay consented and began his 
 charge in May, 1756. He was a native of Ireland and came to Cohansie 
 in 1738, was baptized in 1741, licensed in 1743, settled at Pittsgrove, a 
 branch of Cohansie, preached there twelve years and was ordained in 
 1750. A contemporary said of him: "As a man and companion, he 
 was amusing and instructive. As a Christian he was exemplary and 
 animated; as a preacher, he was ferv'ent and truly orthodox. Warmly 
 engaged was he in the service of the saiictuary, to which he repaired 
 without interruption till a few days previous to his death." Mr. Kelsay 
 had the genial qualities of the Irish, to which was added fervent piety 
 and great earnestness in his ministry. He was a man of order and set 
 himself to make up deficiencies. A later pastor says of him: "the 
 early records of the Church being lost, the first register of which we have 
 any knowledge was commenced by him in 1757. It is a large folio bound 
 in parchment and contains the earliest statistics extant. Everything 
 pertaining to the general record of the Church was kept with 
 scrupulous exactness." 
 
 With respect to the results of his ministry, the Church has great 
 reason for devout thankfulness. The membership in the first decade 
 increased from one hundred and six to one hundred and thirty-one, 
 despite deaths, removals and a colony to form Dividing Creek 
 Church in 1761. In the second decade, although the membership 
 had decreased, another colony formed the Pittsgrove Church. A 
 third decade included the Revolutionary War. Every hallowed 
 influence was over borne by the desolation of homes and lands. The 
 colony being a highway of the contending armies and the harbors 
 being a refuge of English fleets, its seacoast and rivers were patrolled 
 by warships to destroy the commerce. Special seasons of grace 
 wereenjoyed, however, in 1781 and 1782, in which sixty-eight disciples 
 were baptized. A memorial of Mr. Kelsay is found in the minutes of the 
 Philadelphia Association. He preached at its session in 1788 to 
 young ministers from Acts 8: 35. He advised them: I. To study 
 with earnest prayer as if it all depended upon their own endeavors; but in 
 preaching to depend on Divine assistance as though they had not studied 
 
COHANSIE AND SALEM 41 
 
 at all. II. To be concise in preaching and to conclude when done, 
 III. To pray for a blessing immediately after preaching." Good ad- 
 vise to preachers young or old. Especially these days when so much 
 emphasis is laid upon an educated ministry. Mr. Kelsay was seventy- 
 seven years old when he preached the sermon spoken of. Next year on 
 May 30th, 1789, he died, having been pastor of Cohansie Church thirty- 
 three years and, if Pitt.?grove is included, spent his whole ministry, forty- 
 five years among his own people. 
 
 The same Providence that hitherto had directed this people in the 
 choice of a pastor for them, influenced them to call Henry Smalley, of 
 Piscataway, who entered on his work on July 3, 1790, and was ordained 
 the next November. Mr. Smalley had but lately graduated from col- 
 lege. From the first, a uniform and continuous prosperitj' attended the 
 pastoral charge of Mr. Smalley. There was also an intelligent and re- 
 sponsive spirit of enterprise in the Church. A new house of worship 
 in a more central location was needed. The site on which the Church 
 edifice now stands was bought in 1799 and the house of worship now in 
 use was dedicated in 1802. Internal changes and adaption to modern 
 ideas have been made. But the substantial structure, its neat and 
 fitting architectural proportions signify intelligence in its original plan- 
 ning and a staunch and cultured piety that preferred the larger cost to 
 the inferior and its economical tendencies. Various Christian activities 
 indicated the accord of pastor and people in all movements for the ex- 
 tension of the Kingdom of God. When the New Jersey association was 
 formed in 1811, a Baptist mission society for State missions was estab- 
 lished. In 1812, its income was $195.73, of this Cohansie gave $87.22. 
 
 On the eve of the War of 1812, a Church edifice in Bridgeton was 
 proposed, which was completed in 1817. This house in size and style 
 was befitting a town developing into a city and a Church, whose age and 
 social standing and pastoral strength gave it a fore-most place in that 
 section. Pastor Smalley preached in this house on each Lord's day, 
 laying the foundations of the First Church of Bridgeton. At the organ- 
 ization of that Church this property was given to them. Pastor Smalley 
 in 1838 was seventy-three years old and being consulted on the subject 
 he consented to an assistant pastor. The pastor's choice for the man 
 was approved. 
 
 About this time, the Church built a meeting house at Greenwich, 
 an out-station. This house was not completed until in a later pastorate. 
 Mr. Smalley's work on earth was shortening and on February 11th, 1839, 
 it pleased God to call him up higher, in the seventy-fourth year of his 
 age. Having been pastor at Cohansie almost forty-nine years. The 
 second longest Baptist pastorate in New Jersey. Two colonies to or- 
 
42 NEW JERSEY BAPTIST HISTORY 
 
 c;anizo Churches left Cohansie dnrinjr Mr. Smalley's pastorate, one at 
 liridgeton, in 1828; another to unite with members of Salem Church, 
 to form a Church at Canton. Under Mr. Smalley , five hundred were bap- 
 tized. He also was the sixth and the last of the old pastors to close his 
 pastorate at death. There were but three years in his long charge in 
 which there were no baptisms. It is wonderful that six pastors succeed- 
 ing each other had each long pastorates and enjoyed continuous 
 growth and prosperity. 
 
 A change began with the settlement of Rev. I. Moore, in July, 1840. 
 Since then, the Church has had thirteen pastors, in sixty years: One 
 remaining eleven years; one, ten years; one eight years; one, five years; 
 the other eight averaging more than two years each. 
 
 Mr. Moore differed widely in his doctrinal views from his prede- 
 cessors and preached his convictions. Former pastors were decidedly 
 Calvinistic in their ministry, developing motives for Christian activities 
 from the Divine sovereignity building up a high-toned piety that busied 
 heart, hand and foot for the Divine glory. Mr. Moore dwelt upon the 
 virtues of well-doing and on the testimony not of the "witnessing spirit," 
 but of conduct. This nutriment was not palatable and trouble ensued: 
 Councils were called and the pillars of the Church, including much of 
 its wealth, intelligence and spiritual activity were dismis.sed; the social 
 and the benevolent interests were dried up; congregations maimed and 
 wailing, supplanted rejoicing. Mr. Moore was a good man, but failed to 
 understand the situation. His change from a diet of "faith and works" 
 to one of works was a treatment whereby the "patient" grew worse in- 
 stead of better. Had he waited and been less vigorous in discussion, 
 he might have prevailed with the Church. In about three years, he 
 resigned. The writer was familiar with the causes of the unpleasant- 
 ness. Really, it was a happening in which both parties misunderstood 
 each other and pushing with their horns, hurt each other. Mr. Moore 
 was proven in that he had the good sense and piety to retire, rather 
 than stay and blight the heritage of God. He settled at First Cape May 
 and did good and when he resigned, after a pastorate of many years, 
 that Church recalled him and his second pastorate was as long as his first. 
 
 Rev. E. D. Fendal became Pastor of Cohansie Church in April, 
 1843. His stay was about three years, to September, 1846. He had a 
 useful pa.storate. Large accessions by baptism and the membership 
 larger than it had ever been before. The house of worship at Greenwich, 
 projected at the end of Pastor Smalley's term, was built and is occupied 
 by the Greenwich Church organized in 1850. 
 
 Rev. J. G. Culhmi followed Mr. Fendal and settled as pastor in 
 November, 1846, remaining to the end of July, 1850. While pastor, a 
 
CX)HANSIE AND SALEM 43 
 
 colony was dismissed to constitute tlio Greenwich Church. Also, steps 
 were taken to huild a parsonage at Roadstown and funds were pledged 
 to remodel the interior of the meeting house. A succes.sor to Mr. 
 Cullum was secured in Rev. J. N. Folwell, who became pastor in 
 October, 1850, and was ordained in the next month (November). Mr. 
 Folwell's labors were shortened by illness and this "earnest effective" 
 pastor was constrained to give up his charge in February, 1852. 
 
 In April, 1852, Rev. J. M. Challis entered the pastorate. His pas- 
 toral charges were always and everywhere a success. He was pastor 
 eight years and supplied the Church until his successor arrived. Rev. T. 
 G. Wright, on May 1st, 18G0. Mr. Wright was pastor longer than any 
 other since the death of Mr. Smalley — eleven years. A lot for parsonage 
 was given by Benjamin Mulford in August, 1861, and in the next March 
 the pastor occupied it. The house of worship was enlarged and re- 
 novated in 18G4. Large contributions were made to several Baptist ed- 
 ucational institutions from 1865-1868. Pastor Wright was followed in 
 August, 1871, by Rev. T. O. Lincoln, who closed his ministry at Cohansie 
 in April, 1874. In that year Rev. W. F. Basten settled as pastor and 
 after ten years resigned in 1884. A call was given to Rev. W. W. Pratt, 
 which accepting began his oversight January 1st, 1885, and ended his 
 pastoral care in March, 1888. Benevolences and Christian activities 
 developed in the years of this pastorate. On the next June, Rev. H. 
 Tratt accepted the call to be pastor and, after about three years, resigned 
 in 1890. 
 
 A few months elapsed when Rev. E. S. Fitz became pastor, in May 
 1891. After two or three years of prosperity, evil reports effected his 
 morality. A Council was called, the findings of which although "ex- 
 parte" and repudiated by the Church, condemned Mr. Fitz. At the 
 session of the Association in 1894, "the hand of fellowship was with- 
 drawn from the Church so long as they retained their present pastor; 
 regarding him unworthy of Christian fellowship." This was a sorrowful 
 act; circumstances justified the action. A creditable feature of the sad 
 affair was the devotion of the venerable Church, sustaining the honor 
 of their pastor, fully convinced that he had been wronged and accepting 
 with him the condemnation he had incurred. This ostracism lasted two 
 years. Mr. Fitz was excluded when the Church was satisfied of the 
 truth of the evil reports about him and in 1897, the Church reported its 
 self and its action to the association and had a warm welcome back. 
 
 Rev. T. C. Russell entered the pastorate three months after Mr. 
 Fitz left, in May, 1896. The new pastor had an unenviable place and 
 the supposable reason for his course was a hope of recovering the Church 
 to itself and of averting the wreck that threatened. A noble motive, 
 
44 NEW JERSEY BAPTIST HISTORY 
 
 with which he allied himself to the great army of martyrs. The sympa- 
 thy of the neighboring pastors and Churches was with him in his great 
 work. His memory will always be precious to the living and eternity 
 only can show the results of his work and worth. The wisdom of Mr. 
 Russell, was shown by his resignation. Alienation and opprobrium 
 attached to him among the members of the Church by the course 
 he had taken, but he wisely resigned and left the door open for another 
 in whom there could be unity. 
 
 Thus in April, 1898, Rev. J. S. Teasdale accepted the pastorate and 
 is now (1900) serving the Church. The old time unity and activity is 
 renewed. The Church from the beginning has been characterized by 
 a comprehension of its mission to bless the world. The early pastors 
 were missionary pastors, having stations far off, involving long journeys 
 and perils and laying foundations for Churches. There is some uncer- 
 tainty as to the number of meeting houses, which the Church has built 
 in part or in whole, probably ten. The first four long before 1742. In 
 1799, the site of the house now in use at Roadstown was bought and the 
 house built there. Two parsonages were lived in by pastors: One before 
 1862, the other in 1876. It is not certainly known how many have been 
 licensed to preach. But of those known, two pastors have each been 
 represented in the ministry by a son, and one, Mr. Kelsay, by a son and 
 grandson. Cohansie has a large lineage of Churches. They may be 
 counted by scores. These old Churches had the continent before them 
 and they appreciated their opportunity and entered in to possess it. To 
 us of the twentieth century is offered not a continent, but the world 
 through the agency of the American Baptist Missionary Union and the 
 American Baptist Home Missionary Society. 
 
 Salem, the county seat of Salem county is among the oldest set- 
 tlements in New Jersey. In 1641, English colonists from Connecticut 
 settled at Salemtown . About this time, the Swedes bought of the In- 
 dians, the district from Cape May to Racon Creek. The Swedes yielded 
 to the Dutch and the Dutch yielded to the English. The "Friends" 
 (Quaker.s) flocked to New Jersey and were a controlling element in West 
 Jer-sey, assuring to the people free speech, free conscience and equality 
 in the Courts. 
 
 In 1683, Obadiah Holmes, Jr., youngest son of Obadiah Holmes, 
 the Massachustets martyr, came to Salem. He was a licensed Baptist 
 preacher, and being appointed a Judge in the county Courts, he may 
 have lived at Salem. Soon after coming he gathered together Baptists, 
 set up Baptist meetings and did the work of an evangelist. Cohansie 
 Baptist Church owes its origin to him, being the first Baptist minister 
 in these parts. 
 
COHANSIE AND SALEM 45 
 
 The Cohansie Church was located on the Cohansie river. Very 
 soon after its organization its pastors began missionary work and Salem 
 was one of the first localities of its missions. If Mr. Holmes lived in 
 Salem, the beginning of Salem Church must have been contemporary 
 with Cohansie Church. Rev. Killingsworth removed to Cohansie and 
 became its pastor in 1690. Later, Judge John Holmes, second son of 
 Obadiah Holmes. Sr., and brother to Obadiah Holmes, Jr., removed to 
 Salem county, settling near Alloway. Pastor Killingsworth and Oba- 
 diah, Jr., were Judges in the Court and Baptists had two of their number 
 Judges in Salem county. Baptists were in Salem and in Alloway, 
 which led in 1741-3 to the building of a Baptist house of worship at Mill 
 Hollow, two miles from Salem toward Alloway, and the two congrega- 
 tions worshiped in it. A few years after, Mr. Sheppard, a licentiate 
 of Cohansie, moved to Alloway and supplied that branch. A Church 
 had been constituted at Alloway, in 1741. The pastors of Cohansie 
 kept on in the missionary work of Mr. Killingsworth. As Pastor Jen- 
 kins declined in health the two years before he died in 1754, Messrs. 
 Sheppard and Kelsay maintained the out-stations, each in their respect- 
 ive localities — Alloway and Pittsgrove. Nineteen Bapti.sts were on 
 May 17th, 1755, recognized as the "Anti-Poedo Baptist Church of Salem 
 and Alloway Creek." Another name: "The Anti-Poedo Baptist 
 Society meeting in the Town of Salem," was adopted in June, 1786, 
 the Church having decided to build a meeting house in Salem. Services 
 continued, however, in the Mill Hollow house until 1790. By special 
 legislative act the name was again changed in 1860 to the "First Baptist 
 Church of Salem." 
 
 Job Sheppard descended from David Sheppard, who came from 
 Ireland in 1683, was a constituent of Cohansie in 1690. Job Sheppard 
 was ordained pastor of the Salem and Alloway Church, 1755-56. He 
 died March 2nd, 1757, only fifty years old. His chief work was done be- 
 fore his ordination, preaching in Salem, Alloway and other stations. 
 He was a man of rare worth, unenvious and without a taint of jealousy 
 of another's influence or position. Messrs. Kelsay and Sheppard had 
 been licensed at the same time, when Mr. Jenkins died, each was anxious 
 that the other should succeed to the eminence of pastor at Cohansie. 
 But Mr. Sheppard preferred the lowlier position of pastor at a mission 
 station. There was a sorrowful lack of appreciation in the Churches 
 which he served, that his dust lies in an unmarked grave in a country 
 graveyard, it may be, overgrown with briers and weeds. Job Sheppard 
 the first pastor of Salem and Joseph Sheppard, pastor there 1809-29, 
 were descendants of David Sheppard, who had come from Ireland in 
 1683 and was a constituent of Cohansie Church. 
 
46 NEW JERSEY BAPTIST HISTORY 
 
 A vacancy in the pastoral office lasted four years. When, in 1761, 
 Rev. John Sutton became pastor, but illness compelled him to retire 
 within a few months. Mr. Sutton was one of five brothers — all Bap- 
 tist ministers — sent out by Scotch Plains Church. Rev. John Stutton 
 was a graduate of Hopewell, an associate with Rev. James Manning, of 
 Scotch Plains Church, founder of Brown University. Mr. Sutton was 
 an eminent man in his times. An interval of eighteen months occurred 
 before Rev. John Blackwell, of Hopewell, entered the pastorate, which 
 again soon closed. 
 
 About four years passed, when, in February, 1768, Rev. Abel Grif- 
 fiths settled as pastor, ministering seven years to the Church and sup- 
 plied the Brandywine Church in Delaware. Material interests prosper- 
 ed under Mr. Griffiths. A parsonage and farm of one hundred acres 
 about a mile from towTi was bought. 
 
 A long vacancj' of nine years followed the resignation of Mr. Grif- 
 fiths, including the dark days of the American Revolution. This in- 
 terval, however, showed traces of the Divine presence. In one year 
 eighteen were baptized, in two other years, eight in each. Despite of 
 death and other losses, the membership had doubled. It is quite likely 
 that Pastor Kelsay of Cohansie had a care for Salem Church, the eldest 
 child of his Church. 
 
 Rev. P. Van Horn became pastor in March, 1784. He died while 
 pastor, September 10th, 1789. During the pastorate of Mr. Van Horn, 
 1786, the meeting house in Salem was begun and was nearly four years 
 before completed. The building was of brick, large and substantial and 
 creditable in architecture and taste to those who built it. The house 
 cost seven thousand five hundred dollars. It was built on a lot of the 
 widow Dunlap, formerly Mary Wiggins, who died in 1797, leaving, by 
 her will, all her property, personal and real, to the Church. Eleanor 
 Waters, who died in 1795, also left the Church 100 pounds or about $500. 
 What remained of these legacies in 1844 was used in securing the present 
 house of worship. 
 
 About a year after Mr. Van Horn died. Rev. Isaac Skillman entered 
 the pastor's office, in September, 1790. The following curious docu- 
 ment signifies the business arrangement of this settlement. It is a 
 sample of a number that follow, when new pastors were engaged. It 
 reads as follows: "Be it remembered, That on the sixteenth day of 
 November, 1791, the following argeement was entered into between the 
 Rev. Mr. Isaac Skillman and the Baptist Church and congregation and 
 their trustees in Salem, that is to say, the said Mr. Skillman covenants and 
 agrees to be the pastor or minister of said Church and congregation, to 
 execute all the duties that a minister ought to perform in a Church 
 
COHANSIE AND SALEM 47 
 
 agreeable to the Baptist Confession of Faith; preach all funerals that he 
 may be called upon to preach for said congregation; preach two sermons 
 a day in the summer season, visit the said congregation twice a year, 
 formally, and not leave nor absent himself from the necessary services 
 of said congregation, without consent of said congregation. And the 
 said Church and congregation and their trustees doth covenant and 
 agree to and with the said Mr. Skillman to pay him for his labors and 
 services in the said Church and congregation, as above said, the sum of 
 one hundred and twenty-five pounds a year, to commence on the four- 
 teenth day of August last. And further the said parties agree and 
 promise each to the other that if any discontent on the part of the said 
 Mr. Skillman, whereby he should wish to be dismissed from serving said 
 Church and congregation, or if any discontent should arise in the Church 
 and congregation that they should wish to have the said Mr. Skillman 
 dismissed from being their minister, in either case, they may, if either of 
 them see 'mete' call the minister and two of the members from Cumber- 
 land and Wilmington Baptist Churches to judge between them, and their 
 determination shall be binding to each party. In witness whereof the 
 parties hereunto set their hands in presents of the minister and two 
 members of the Cumberland Baptist Church and the minister and two 
 members of the Wilmington Baptist Church. 
 
 Signed: ISAAC SKILLMAN, Pastor. 
 
 Henry Smalley, f^ , . Job Robinson, f „.., . , 
 
 T /u r) Cohansie o i u ajt- ! Wilmmgton 
 
 Jonathan Bowen i „, , Caleb Way, -I ^. , 
 
 ,Tr, . • Church. „, c; ^ I Church 
 
 Isaac Wheaton [ Thomas Sasnot, ( 
 
 Thomas Sayre, John Holme, Benjamin Holme, 
 
 Anthony Keasby, John Briggs, John Walker, 
 
 Howell Smith, — Trustees. 
 
 This is followed by the signatures of seventeen male members of 
 the Church in addition. 
 
 Mr. SkiUman was a native of New Jersey. Had prepared for 
 college at Hopewell and graduated from Princeton. In the minutes of 
 the Philadelphia association, October, 1772, is this record: "Thursday 
 morning being appointed by the First Baptist Church of this city (Phil- 
 adelphia) for the ordination of Brother Isaac Skillman to the work of the 
 ministry, it was attended with fasting and prayer and a sermon by 
 Brother James Manning, President of Brown University. Then the 
 person was ordained by Messrs. John Gano, Abel Morgan and Isaac 
 Stelle; the charge was given by Benjamin Miller." Call up this galaxy 
 of names — Manning, Gano, Morgan, Stelle, Miller!! Manning, Gano 
 and Miller and the candidate, Skillman, natives of New Jersey; Morgan 
 and Stelle, pastors of the two oldest Churches south of Rhode Island 
 
48 NEW JERSEY BAPTIST HISTORY 
 
 and Morgan Edwards was then pastor of the First Baptist Church in 
 Philadelphia. If great names and godly men ministering in Divine 
 things, could call down the sanctity of the Holy One upon the person in 
 waiting, he might be assured of the Divine anointing at the hands of 
 these. 
 
 The next year, Mr. Skillman settled in Boston, Mass., (1773), pastor 
 of the Second Baptist Church for fourteen years. Resigning his charge 
 there he accepted the call to Salem in 1790. "The Church grew in 
 numbers, in resources and in effective strength." Mr. Skillman died 
 suddenly in 1799 and was greatly lamented. Leaving the memorial 
 of one whom "the king delighted to honor." Mr. H. G. Jones supplied 
 the pulpit for six months, from June, 1791, when he was called to be 
 pastor, in January, 1792. He served the Church nearh^ four years, 
 resigning on account of failing health. 
 
 After several months had gone, Mr. Thomas Brown was called and 
 ordained in 1796. He remained two years and moved to East Jersey. 
 His short pastorate was successful and he left behind him a cherished 
 memory. Joseph Sheppard was called to be pastor and was ordained 
 in April, 1809, resigning in 1829. His pastorate of twenty years was 
 the longest the Church had known. Mr. Sheppard was the fifth genera- 
 tion from the original David Sheppard. The other pastorates approxi- 
 mating Mr. Sheppards in length were Rev. J. R. Murphey and Rev. A. 
 H. Sembower, each lasting twelve and more years. The oversight of 
 Pastor Sheppard was a continuous good to the Church. Two colonies 
 were dismissed in it, to constitute Churches — Canton and Woodstown. 
 Six young men were influenced to prepare for the ministry. A 
 higher academic school was begun and a building erected for its use. 
 Under his able, earnest and intelligent oversight, the welfare of the 
 Church was promoted. He took an active part in originating the New 
 Jersey Baptist Association in 1811, the first association and general 
 body of Baptists in the State, and was its first clerk; also, clerk of the 
 "New Jersey Baptist Mission Society," constituted at the organiza- 
 tion of the Association. In effect, the beginning of the New Jersey 
 State Convention. Mr. Sheppard survived his removal from Salem 
 about nine years and died at Camden fifty-two years old. 
 
 Rev. C. J. Hopkins followed at Salem, in May, 1829, and continued 
 in charge of the Church sLx years. Mr. Hopkins always had a crowded 
 audience and was a "taking" preacher. A most genial and humorous 
 man. Many incidents are told of his funny side both on the road, in 
 the parlor and in the pulpit. Serious matters had their "sunny side" 
 to him. A colony for the organization of a Church at Alloway was sent 
 out in 1830. Later, in 1859, Mr. Hopkins returned to Salem and was 
 
COHANSIE AND SALEM 49 
 
 pastor of the Second Church, remaining until 1861 , when they disbanded. 
 While visiting Salem in July, 1862, he died very suddenly. 
 
 Rev. Thomas Wilkes followed Mr. Hopkins, in July, 1835. His 
 stay was only eight months. Mr. Nightinggale succeeded in March, 
 1863. He was a vigorous man and of his piety and worth none who 
 knew him had any doubt. Had he been born a hundred years earlier, 
 he would have fitted the times admirably. As the writer remembers 
 him, his solemnity was at times embarassing. For three years, after 
 Mr. Nightinggale, Rev. Samuel Smith was pastor; much the same kind 
 of a man as Mr. Nightinggale Worthily known for the three "S's" — 
 Sober, Sound and Safe. 
 
 The pastor succeeding Mr. Smith, Rev. S. C. James, was wholly 
 unlike the two last. Ministering from January, 1842, to March, 1844. 
 A lovable man and eminently useful. A smile always wreathed his 
 countenance and his words cheery and youthful; his grey hairs seemed 
 out of place. In April, 1844, Rev. J. W. Gibbs entered the pastorate. 
 He had the gift of words. One of the good women of his Church said 
 to him, "Mr. Gibbs we cannot understand the words you use," To her 
 he replied: "My sister, you must buy a dictionary." A member of 
 his congregation caught this from his sermon: — "Anticipating the 
 circumstances of the results of the consequences on the part of the 
 Apostles, aside and separate from the Scriptures." 
 
 A new house of worship down town where people lived had long 
 been needed. The sanctity of the old house of worship suddenly en- 
 hanced. A second Church was formed of the disaffected to the 
 movement. The gates of the cemetery in which it stood were locked 
 and funerals with the dead shut out. The new structure, however, 
 was finished and dedicated in December, 1846. Pastor Gibbs re- 
 mained about three years. Closing his labors in April, 1847. Mr. 
 Gibbs did a great work for the Church by his tact and wisdom in 
 building the new sanctuary. 
 
 James Smithers became pastor on the same day on which Pastor 
 Gibbs retired. He was discovered in various immoralities and ex- 
 pelled from the Church on account of them. 
 
 Special Providence sent them for pastor Rev. R. F. Young. The 
 troubles growing out of building the new Church edifice and the odium 
 which attacked to the Church on account of the Smithers reprobacy, 
 called for such a pastor as Mr. Yovmg proved to be. One who could 
 instantly command universal confidence for his known purity in the 
 many years of his devoted Christian ministry. He became pastor, 
 October 1st, 1849. While pastor for five years, his labors were incessant 
 and reached in every direction. He made no pretentions and was emi- 
 
50 NEW JERSEY BAPTIST HISTORY 
 
 nent for humility, tenderness and efficiency. Many converts were add- 
 ed to the Cliurch under his hibors, the debt on the new Church edifice 
 was paid and concord in the Church restored. A second effort was made 
 to found an academic school. The failure of the movement and the 
 loss of funds to provide a temporary home for the school was wholly 
 beyond the control of Mr. Young. Mr. Young resigned October l.st, 
 1854, to return to an old charge in Pennsylvania. The beloved and 
 able Aaron Perkins followed in February, 1855, and soon remedied so 
 great a loss. Mr. Perkins was in his sixty-third year and had been 
 preaching for forty-three years, but retained the ardor and vigor of his 
 youth. At the close of his pastorate, in July, 1859, he left large re- 
 turns as the harvest of his sowing and of the wonderful rewards which 
 his successor was privileged to reap. A few months later, in October, 
 1859, Rev. J. R. Murphey became pastor and for twelve years served 
 the Church. In 1868 and 18G9 a revival broke out and two hundred and 
 forty-seven were baptized, the largest number baptized in one associa- 
 tional year in any Baptist Church in the State. Seventy-two members 
 were dismissed in July, 1869, to organize the memorial Church in Salem. 
 A week elapsed at the close of the service of Pastor Murphey in March, 
 1872, when Mr. Miles Sanford settled as Pastor. Mr. Sanford died 
 October 31st, 1874, only two years and seven months after the be- 
 ginning of his work. 
 
 After an interval of months, Rev. C. E. Cords entered the pastorate 
 in June, 1875, and resigned in November, 1877. His pastoral relation 
 identified him with Baptist interests in Salem and in 1881 "the memorial 
 Church" called him to be their pastor. Rev. J. B. English became pas- 
 tor, serving as such about two years. 
 
 "Supplies" ministered to the Church for many months when a call 
 was given to Mr. H. A. Griesemer, who was ordained pastor in February, 
 1881. Improvements on the meeting house at a larger expenditure than 
 the original cost of the projaerty, added every needed convenience for 
 Christian work. Mr. Griesemer resigned in April, 1884. 
 
 Pastor A. H. Sembower began his ministry at Salem on September 
 1st, 1884 and continued twelve and more years. Being the second 
 pastor after Joseph Sheppard who showed the gains made by long pas- 
 torates, to both pastor and Church. Mr. Sembower resigned in 1896. 
 The debts incurred by improvements in the previous pastoral care, were 
 all paid in this pastorate. A colored sister, Sidney Miller, a member of 
 the Church, left a legacy of eighteen hundred dollars to the Church, 
 which was used to pay the last debts. Pastor Sembower followed some 
 of his predecessors in being a missionary pastor. In Salem, a colony 
 founded the Mt. Zion Church, and in 1890, forty-eight members 
 
CUHANSIE AND SALEM 51 
 
 founded the Quinton Church. In February, 1897, Kcv. E. McMinn 
 became pastor and continued until 1000, when he resigned. 
 
 Salem has had twenty-five pastors. One served twenty years; 
 two, more than twelve j^ears; four closed their work on earth by death: 
 — Job Sheppard, P. Van Horn, I. Skillman and Miles Sanford. Five 
 pastors were ordained for the pastoral office. 
 
 As many as eleven members have been licensed to preach; some 
 of tliem foremost men in the Baptist ministry. One, C. W. Mulford, 
 was a champion of temperance in a day when it was an unpopular theme 
 and was secretary and president of the New Jersey State Convention. 
 Another was D. J. Freas, he had financial "means." Entering a field, 
 found nine Baptists beside himself ; prevailed to have a Church formed; 
 and wasoneof its constituents; was pastor and used his funds to build a 
 house of worship, sheds and what else was needful. The writer recalls, 
 that having spent "all," he asked the endorsement of the Board of the 
 Convention to visit Churches and ask their help to repay him. Alas, 
 that it was a vain venture! Mr. Freas spent the last years of his life as 
 a city missionary in Trenton, N. J. He chose this work of his own 
 accord and without salary. But he lacked nothing for his work or for 
 himself. It was said: "There had never been such a funeral in Tren- 
 ton," cither for the number of clergymen present, nor for the 
 persons there, rich and poor, nor for the profound and universal grief 
 expressed; nor for the multitude present to do honor to the man whose 
 unselfishness and piety was known throughout the city. 
 
 Seven colonies went out from Salem Church. These included two 
 hundred and thirty-six members. The membership included the 
 Holmes, Smiths, Keasbe)'s, Sheppards and Quintons, a large and in- 
 fluential part of the wealth and culture of the comnmnity. 
 
CHAPTER III. 
 
 CANTON, 1818, WOODSTOWN, 1822, ALLOW AY, 1830, 
 AND QUINTON, 187ti, CHURCHES. 
 
 Canton is about midway between Cohansie and Salem. Nathaniel 
 Jenkins, first made Canton an out-station of Cohansie Church, long be- 
 fore Salem Church was formed. Pastors Kelsay, of Cohansie, and Job 
 Sheppard, of Salem, and their successors kept up the appointment. 
 Steps were taken in 1809 to build a meeting house in Canton. Messrs. 
 Small ey, of Cohansie, and Joseph Sheppard, of Salem, also, took meas- 
 ures for the organization of a Church. Since mention is made "of 
 constituent members and of a councO in November, 1812," having 
 frequent consultations and it "was resolved to constitute a gospel 
 Church." For some reason this decision was not carried out. 
 
 SLx years later, on November 12, 1818, Pastors Smalley and Shep- 
 pard met with twenty-six members dismissed from Salem and five from 
 Cohansie, in all thirty-one, and endorsed them as a regular Baptist 
 Church. Previously an arrangement had been made with Mr. Thomas 
 J. Kitts to become pastor and in the next December he was ordained. 
 Pastor Kitts was very useful, but he resigned at the end of sixteen 
 months. The pastors were Rev. J. P. Cooper, 1821-23; Rev. E. Jayne, 
 1824, seventy years old and died in April, 1826; Rev. J. P. Thompson, 
 1827-30; E. M. Barker, 1830-33; ordained 1831, Rev. J. P. Cooper, 
 second charge; Rev. J. Miller, five years, an antinomian. tender him 
 the Church withdrew from the New Jersey Association and sent a dele- 
 gate to an anti-nomian association. 
 
 In December, 1834, they resolved: "That, we as a particular 
 Baptist Church hold no further correspondence with the New Jersey 
 Baptist Association, believing that they have acted contrary to their 
 constitution in the following particulars: First. To allow Churches 
 to make alterations in their 'articles of faith.' Second. In the 
 admission of the Church at Vincentown on a new 'confession of faith.' 
 We have, therefore, come to the conclusion: "That the aforesaid 
 Association has no standing article of faith by which it may be discrim- 
 inated as a particular body and under such considerations, we have 
 deemed it expedient to withdraw from the same." The resolution to 
 which reference is made is: Resolved, that we recognize no right in 
 our association to dictate confessions of faith to the Churches, and 
 
CANTON, WOODSTOWN, ALLOW AY AND QUINTON 53 
 
 therefore, deem it expedient to act upon the confession of faith, 
 which we have generally received, but refer it to the Churches to 
 make such alterations as they may deem necessary in that instrument." 
 
 This resolution is wholly Baptistic, denying to associations or to 
 any other person or body the right to dictate to a Church what it shall 
 believe. The Canton Church had no right to dictate to the Asso- 
 ciation, that it ought to dictate to the Churches. A Church 
 must choose for itself. If Baptist, Presbyterian or another it is 
 free to choose its own relationship. The only right of an associated 
 Church is to inquire if it agrees to the accepted faith. Asking to join 
 a Baptist or any other such body one ought to be a Baptist, or be in 
 accord with those with whom he unites. 
 
 In the digest of 1833, page 7, a quotation from the Canton letter 
 says: "Have preaching from a sound evangelical man." Sound and 
 evangelical had a significant meaning in that day. To one familiar 
 with Hyper and moderate Calvinism, two generations since, the memory 
 is horrible. An "unsound" preacher was ostracised. We can have 
 no conception of the bitterness and enmity cherished against Rev. H. 
 Holcombe, pastor of the First Baptist Church in Philadelphia, excited 
 by that memorable sermon, "On the attainableness of faith" inti- 
 mating that a soul had some part in its own salvation, at least, by ac- 
 ceptance of Christ and by overcoming and growth. 
 
 Subsequently this action of the Canton Church was shown to be the 
 work of the Pastor and he became a "bone of contention." A council 
 was called, both parties agreeing to abide by their decision. But the 
 Miller faction repudiated it, and Mr. Miller and the minority left 
 the Church. Another council's advise was accepted and Miller with 
 thirty adherents were excluded. These built a place of worship, near 
 the old Church edifice, adopted anti-nomianism, having Mr. Miller for 
 pastor. But when he removed, the light went out and the property 
 was put to secular uses. This was the only attempt of anti-nomianism 
 made in South Jersey. Pastor Moore, at Cohansie, tasted, 1843, its 
 bitterness. With his removal and the coming of another, using 
 careful formula of speech, dissent and difference disappeared. An 
 old pastor at Canton, Rev. J. P. Cooper, whose goodness and 
 ministering piety were known to all and doubted by none, em- 
 ployed himself to heal the wounds of old hurts and to restore the 
 spirituality of the Church. 
 
 Rev. William Ruddy became pastor in 1838. The Church re- 
 united with the New Jersey Association. A large and very creditable 
 brick house of worship was built and paid for in 1840-1. Pastor Ruddy 
 resigned in 1841. His pastoral care was unmi.xed good to the Church 
 
54 NEW JERSEY BAPTIST HISTORY 
 
 and to the community. Rev. William J. Nice followed. Prudent, 
 extremely modest, eminently pious, his work and influence promoted 
 the best spiritual welfare of the Church. Concord prevailed, many 
 converts were gathered, restoration characterized the labors of one of 
 the best of men. After this the pastors were: Rev. William Bowen, 
 1842-45; George Sleeper, 1849-55; William Pike, 1856-58; S. C. Dare, 
 1859-63; W. E. Cornwell, Jr., 1864-5; J. W. Marsh, 1866-69; E. M. Buyrn, 
 1870; S. Hughes, 1871; E. M. Barker, Second pastorate, 1872-73; F. 
 Spencer, 1874-76; M. M. Fogg, 1877-80; C. DeCamp, 1881-83; J. Ferris, 
 1883-87; J. J. Davies, 1887-91; William G. Robinson, 1891-93; J. D. 
 Williams, 1894-96; L. Myers, 1896-1900. 
 
 The Church has had twenty-seven pastors in its eighty-two years 
 of life, an average of three years each. One died while pastor. Two 
 were pastors twice, and it may be one of them, three times. Mr. Marsh 
 baptized ninety-five in 1867-68. Mr. Dare baptized in 1861-62 
 seventy-one. Mr. Fogg, in 1880-81 baptized sixty-five. Other 
 pastors while no less useful did not gather in so many converts in 
 any one revival work. Two houses of worship have been in use by Can- 
 ton Church, one built in 1809, while Canton was yet a mission station of 
 Cohansie Church, the other in 1840-1, Mr. Ruddy being pastor. 
 
 There is no reliable information of Baptist intere.sts in Wood.stowTi 
 earlier tlian 1 822. Pastor Kelsay and Pastor Sheppard may have had 
 meetings there before the organization of the Church. VVoodstowai 
 Baptists were commonly associated with the Salem Church as the con- 
 stituency of Woodstown shows. The Church was formed of fifteen 
 members, fourteen of them from Salem and one from Cohansie and was 
 organized as an independent body on July 24th, 1822. In the next 
 August, Mr. William B. Marshall was ordained. His stay was short, 
 only about six months. Rev. P. Cooper followed for a year. On 
 October 23rd, Rev. WiUiam Bacon, M. D., became pastor. Both as 
 physician and pastor. Dr. Bacon sustained a noble record as a 
 good and true man having the entire confidence of all, even though 
 his home was a burden and an affliction and only the good 
 of Christ's cause prevented him from making his troubles pub- 
 lic and getting a divorce. While pastor, the temperance pledge 
 was added to the covenant, in 1832. A society was also formed 
 to aid young men to get an education for the ministry, six years before 
 the New Jersey Education Society was organized. After eight years 
 of untiring service, Dr. Bacon resigned, in February, 1838. But for 
 his income from his medical practice he could not have been supported 
 on the field and this the more indicates his worth. 
 
CANTON, WOODSTOWN, ALLOWAY AND QUINTON 55 
 
 The succession of pastors has been : Rev. H. Samuel Wilson, 1839; 
 Rev. C. C. W. Park, 1840-42; Mr. D. Mead, ordained in July 1842-44; Mr. 
 F. P. Baldin, ordained December, 1844, suddenly died within a year; 
 A. J. Hires, "supply," ordained July, 1846-47; Rev. J. P. Hall, 1847-50; 
 Rev. C. Brinkerhoff, 1850-54; Rev. A. Harvey, 1S54-5G; E. C. Ambler, 
 1856-59 (Lecture and Sunday-school room built in 1858.); W. E. Corn- 
 well, 1860, ordained 1861 and remained as "supply;" H. B. Shermer, 
 1861-63; Rev. F. D. Meeson, 1864-65. 
 
 For nearly three years destitute of a pastor, in which time A. J. 
 Hires and E. M. Barker were supplies; Rev. S. C. Dare, 1868-69; (Bap- 
 tistry put into the house of worship in this pastorate.) Rev. J. Thorn, 
 1870-71; Rev. F. B. Greul, 1872-74; ordained; Rev. P. S. Vreeland, 
 1874-76; Rev. F. W. Sullivan, 1877-78; (In 1878, Sister S. B. Ale in her 
 will left her house to the Church for a parsonage.) Mr. E. I. McKeever, 
 1878-81; (ordained 1879.) Rev. E. D. Stager, 1881. 
 
 The Church has had twenty-eight pastors. Dr. Bacon had the long- 
 est charge, eight years. Seven of the pastors were ordained. Five mem- 
 bers have been licen.sed to preach. The loss of the early records ac- 
 counts for our ignorance of how and when the Church edifice was built, 
 a substantial brick building of large size for the times in which it was 
 erected. It was believed that each of the two deacons gave one 
 thousand dollars for it. One of them, Matthew Morri.son, is knowoi 
 to have given one third of his property toward the building. It was 
 said that in the night he dreamed that he and Deacon Waters had given 
 that sum, whereupon he asked the Brother Deacon to give that amount. 
 He, willing to give liberally, did not think that he could give so much. 
 But constant importunity prevailed, and such an example secured the 
 additional needed sum and the work was done. From his knowledge 
 of Deacon Morrison, the writer is fully persuaded that he was the kind 
 of man whose whole soul was wrapped up in the welfare of the kingdom 
 of God. 
 
 Baptists and Alloway are associated from an early date. John 
 Holmes, second son of Obadiah Holmes, Sr., the Massachusett.9- martyr, 
 moved from Philadelphia to Alloway earlier than 1700. His youngest 
 brother, Obadiah, Jr., having come to Salem county about 1683-5. 
 John Holmes was a man of wealth, of culture and of position in .social 
 life. Under the Colonial government, he was a Judge in Philadelphia 
 and was in disfavor with the "Friends" (Quakers) for a decision in which 
 he maintained the Baptist doctrine of the right of private opinion. 
 Other Baptists lived at Alloway. In reprint of Philadelphia A.ssociation 
 (A. B. P. Soc, 1851) 1755, page 72, is this minute: "Concluded to receive 
 the Church lately constituted at AUoway's Creek in Salem county." 
 
56 ■ NEW JERSEY BAPTIST HISTORY 
 
 This body and First Salem were really one Church. The first meeting 
 house of this body was built at Mill Hollow, on land given by Daniel 
 Smith, two miles from Salem, toward Alloway. Mr. Job Sheppard was 
 the first pastor of this Church and preached twelve years in the Mill 
 Hollow house. 
 
 There was in early times a very real Baptist element in Alloway. 
 A concentration of Baptists in Salem at the building of the Second 
 Church edifice in Upper Salem, accounts for the loss of Baptist influence 
 in Alloway. A Baptist house of worship was built in Alloway, in 1S21, 
 and Pastors Cooper, Sheppard (Joseph) and Hopkins preached in it. 
 The present Church was not organized until 1830, when twenty-five 
 members were dismissed from Salem to constitute the Church. In 
 1832, Rev. E. M. Barker became pastor. Rev. John Miller was pastor 
 in 1833, lieing an anti-nomian he led about one third into schism, but he 
 and his party were failures. Rev. Mr. Ferguson was pastor in 1835. 
 Dr. Bacon, of Woodstown, divided his labors at home and in Alloway, in 
 1836. The succession of pastors was: N. Stetson, one year; Ezekiel 
 Sexton, three years; then, "supplies," William Maul, three years; F. T. 
 Cailhopper, seven years, and ordained; William Roney, one year; James 
 Tricket, four years; A. H. Bliss, seven years, while pastor the meeting 
 house was enlarged and remodeled; J. E. Bradley, three years; M. M. 
 Finch, one year; J. Walden, three years; J. Tricket, three years (second 
 charge); L. Wardell, one year; E. V. Glover, three years; C. R. Webb, 
 one year; W. L. Mayo, two years, in whose oversight a parsonage was 
 built; G. S. Wendell, seven years. 
 
 Since 1832, twenty-three pastors have served the Church. Being a 
 rural Church, a struggle was essential to maintain it. Had such 
 Churches an endowment to pay the current costs, the Church need only 
 care for the pastor and the foreign element now being substituted for 
 the American in rural sections. It would have the means and influence 
 to Christianize and Americanize them. 
 
 As one result of the great revival in the First Bapitst Church of 
 Salem, in 1868-69, the Memorial Baptist Church of Salem was con- 
 stituted on July 4th, 1869, with seventy-two constituents dismissed 
 from the First Church, for the organization of the Memorial Church. It 
 was supposed that this new Church was intended to be a memorial of 
 the work of grace out of which it grew. It met in a hall until their 
 house of worship was ready for use. The basement of their Church 
 edifice was occupied in 1870, and upon entrance into the upper room all 
 expenditures were paid. 
 
 On September 1st, 1869, Rev. H. H. Rhees became pastor. His 
 stay was short and, in 1870, Rev. H. G. Mason accepted the pastoral 
 
CANTON, WUODSTOWN, ALT.OWAY, AND QUTNTON f.? 
 
 charge, closins; his oversight in 1875. Rev. A. C. WilHams entered the 
 pa.storate in May, 187fi, and conckided his pastoral care in 1879, being 
 followed by Rev. C. M. Ray, in March, 1879, continuing until 1881. 
 Pastor C. E. Cordo settled on February 1, 1881. Important and 
 needed repairs on the meeting house were made and at the end of 
 four years, he resigned in April, 188G. Rev. D. DeWolf entered 
 the pastorate, in November, 1890. Mr. DeWolf was called into 
 the service of the Now Jersey Baptist State Convention and B. P. Hope 
 became pastor in March, 1891, and is now (1900) pastor. A parsonage 
 was bought in 1893. Mr. Hope exceeded in tlie length of his oversight 
 any preceeding pastor. 
 
 The Memorial Church has had seven pastors. Mr. Hope has in- 
 cluded more than one-third of the time the Church has lived. One 
 member has been licensed to preach. The financial management of the 
 Church has accorded with business affairs, a most creditable arrange- 
 ment. 
 
 A mission was begun by First Salem Bapti.st Church at Quinton, 
 in 1876, in the school house. Two constituents of the First Baptist 
 Church at Salem, in 1755, were Quintons and probably a Baptist ele- 
 ment was in the place. In 1888, a chapel society was formed and they 
 erected a building which was dedicated in March, 1890, and at that time 
 a Baptist Church with forty-nine members was formed. Of these, forty- 
 eight were dismissed from First Salem Church. Within a year it had 
 largely increased. 
 
 After the organization, a student preached until July, 1891, when 
 Rev. H. S. Kidd became pastor, remaining about a year. The members 
 increased in 1892 to nearly one hundred . In November, 1892, Rev. 
 W. H. Burlew entered the pastorate. A parsonage had been built. 
 Mr. Burlew resigned in 1894. Rev. William B. Crowell settled as pastor 
 in 1895. A mission at Harmony was begun about this time. Revival 
 seasons appeared and the general interests of the Church improved. 
 Mr. Crowell having been pastor nearly three years, resigned in February, 
 1899. The next April Rev. E. Fullaway became pastor. Quinton 
 Church has prospered. 
 
 Located in a rural district, tlie outlook for its increase is limited. 
 But alone in its field, it will be responsible for making known the way of 
 life to the people thereabouts. With little prospects of a large member- 
 ship, it will have the larger opportunity to train its membership for a 
 larger part in the Kingdom of God. 
 
CHAPTER IV. 
 
 BRIDGETON IN 1828, CEDARVILLE IN 1836, FLEMINGTON 
 AND OTHER CHURCHES. 
 
 Bridgeton is distant three or four miles from Roadstown. Robert 
 Kelsay, pastor of ('ohansie was the first Baptist to preach in the place, 
 then consisting of a few cabins and a transient population. The first 
 house of worship was built there in 1792, when Bridgeton gave sign of 
 its coming position as a county seat. Baptists from Bridgeton could 
 easier get to Cohansie and the need of a Baptist Church in Bridgeton 
 was not as necessary then, as later. An early planting of a Baptist 
 Church was therefore delayed. Pastor Kelsay had also nearly reached 
 his eightieth year and his home field needed all of his strength. 
 
 On July 3rd, 1790, Mr. H. Smalley became pa.stor and in 1797, made 
 a regular appointment to preach in the Court House at Bridgeton. 
 Pastor Smalley continued this service until 1816, when it was removed 
 to the new meeting house on Pearl street, a substantial brick building 
 begun in 1812. The preaching was in the afternoon of the Lord's day. 
 At a meeting in this hou.se in February, 1827, resident Baptists agreed 
 to ask letters to organize the First Baptist Church of Bridgeton having 
 gotten a minister as conditioned by the Cohansie Church. On January 
 Sth, 1828, Cohansie Church gave letters to thirty-eight members, who 
 with pa.stor elect. Rev. George Spratt, M. D., and his wife, made forty, 
 were constituted the First Baptist Church of Bridgeton. financial 
 troubles came early and discord, and Dr. Spratt resigned in October, 
 1830. 
 
 Rev. J. C. Harrison settled in February, 1831. Tokens of Divine 
 ble.ssing and monthly additions by baptism for two years caused the 
 indifference and discord to disappear. One memljer was licensed to 
 preach. At the end of three years, in March, 1834, Mr. Harrison re- 
 signed. In December, 1834, Rev. M. Frederick became pastor. Mr. 
 Frederick was an exceptional man for the graces of the Holy Spirit. 
 He died November 13th, 1837, universally beloved both in the Church 
 and in the community. While pastor he organized a Church in Cedar- 
 ville. In his pastorate he baptized one hundred and fifteen converts. 
 The Church numbering eighty-seven at his coming, had one hunderd 
 and sixtv-six when he died. 
 
BRIDGETON 59 
 
 In November, 1838, llev. C. J. Hopkins settled as pastor. Upon 
 his labors the Divine blessing rested. Mission work at home and abroad 
 had a large place in the Church under his influence. Mr. Hopkins had 
 eminent social gifts and was as much beloved as was Pastor Frederick, 
 and yet there was a vast difference in the men. His predecessor was 
 not a "solemn man" in the common sense, but a religious man impressing 
 others that while there were other things in the world beside religion, 
 they were insignificant, lacking the savor of piety. But Mr. Hopkins 
 met people with a smile and rarely failed to have them smile, too. He 
 did not always come out foremost in his humor. An incident happened 
 in Bridgeton of the kind: A colored man asked him to marry him, say- 
 that he would give him five dollars " if you marry me as you do white 
 folks." "Certainly I will." They came and were married. As they 
 were leaving and as nothing had been said of the "fee," Mr. Hopkins 
 said to the man: "You said you would give me five dollars if I married 
 you as I did white folks?" "Yes." "Ah! Massa, you no marry me as 
 you did white folks." "Yes, I did." "Ah! Massa, you no bus the brideW" 
 None would more appreciate this outcome than Mr. Hopkins, even at 
 the cost of five dollars. During the pastorate of Mr. Hopkins, a 
 "lecture and social meeting room" was built "down town." He 
 resigned in September, 1S43, much against the wish of his people. 
 
 Great as was the unlikeness between Mr. Frederick and his successor 
 it was no more so than between Mr. Hopkins and Rev. C. E. Wilson, his 
 successor. Mr. Wilson was a most amiable man, more modest and quiet 
 than otherwise. Mr. Hopkins would entertain a crowd; Mr. Wilson 
 would sit aside and chat in monosyllables. The choice by Churches of 
 succeeding pastors is one of the curiosities of humanity. Mr. Wilson 
 was pastor from April, 1844, to May, 1852, more than eight years. The 
 second longest pastorate the Church has had. His oversight was a con- 
 tinuous prosperity. He was one of the men whom longer and better 
 known won a place in the confidence of others. He was a man to be 
 leaned upon and was always found where he ought to be. 
 
 Rev. W. E. Corn well, Sr., entered on his pastoral duties in July, 
 
 1852. Soon after Mr. Corn well's coming, the increase of congregation 
 made it necessary to build a larger house of worship and in February, 
 
 1853, it was decided to buy "a lot in as central a location as possible." 
 The lot on which the First Baptist Church edifice stands was bought the 
 next October. A decision not to build until two-thirds of the cost was 
 subscribed, delayed the enterprise until June, 1854. Pastor Cornwell's 
 happy pastorate, aboimding in good to the Church and to the cause of 
 God, lasted only four j'ears, to July, 1856. He had been a minister 
 many years in the German Reformed Church, preparing a sermon on 
 
60 NEW JERSEY BAPTIST HISTORY 
 
 baptism, he failed to find in the Scripture authority for sprinkling as a 
 mode of baptism and for infant baptism, and joined a Baptist Church. 
 Accepting a call to Princeton, he died there March 29th, 1857. His 
 successor was J. S. Kennard, who settled in January, 1857. He had 
 been ordained in his home Church the December before. On September 
 23rd, 1857, the new house of worship was dedicated. Mr. Kennard 
 resigned his charge in September, 1859. 
 
 Rev. J. F. Brown succeeded him and continued until March, 1868. 
 The Civil War had begun and ended in these years. Homes, families, 
 parents, sons and brothers were divided A nation of common origin, 
 allied in trade, intercourse, relationship, government and in natural 
 interests warred upon itself. Religious interests suffered more than any 
 other. Pastor Brown was a patriot in all this test of character and of 
 principle. In his pastorate the name of the Church was changed from 
 Second Cohansie to First Baptist Church of Bridgeton. The Pearl street 
 property that had been given to the First Baptist Church and used by 
 them for twenty-nine years was being encompassed by a large popula- 
 tion among whom were many Baptists, and the question of a second 
 Baptist Church to occupy the old house was freely discussed until on 
 July 17th, 1866, the subject having been decided, sixty-six Baptists 
 were dismissed for this purpose, and were recognized as a Baptist 
 Church and called themselves the Pearl street Baptist Church. 
 
 This was the second Church which had colonized from First Bridge- 
 ton. In 1856, the Cedarville Baptists who were from location identified 
 with Baptists interests in Bridgeton, became an independent body. 
 Pastor Brown was associated with other Baptist movements in South 
 Jersey. Two movements had been made in Salem to found a Baptist 
 school. Again the matter was under advisement and Mr. Brown was 
 chainnan of a committee of the West New Jersey Association, in 1865, 
 to locate a school. The school was located at Bridgeton and is known 
 as the South Jersey Institute. 
 
 Mr. Brown was followed March 1st, 1872, by Rev. E. B. Palmer. 
 Mr. Palmer was pastor twelve years. The longest pastorate the Church 
 has had. A work of grace was enjoyed in the winter of 1872-3 when 
 ninety-two were baptized and twenty-five were baptized at Pearl Street 
 Church. A sister in the Church gave to it a dwelling house that cost 
 sixteen hundred and fifty dollars. Another paid for the lot on which 
 the brick chapel, had been built. Two were licensed to preach in this 
 pastorate. One, Mr. C. Keller, with his fellow German members united 
 in a request to organize them into a mission. Their wish was complied 
 with and they used the chapel. On account of removals, the mi-ssion failed. 
 November 6th, the First Church paid the debt of Pearl Street Church, 
 
BRIDGETON AND CEDARVILLE 61 
 
 incurred by needed repairs. Altogether Pastor Palmers ' oversiglit was 
 characteristic of the man, a workman that needed not to be ashamed. 
 He resigned in May, 1884, In their letter to the Association, the Church 
 said: "By his wise councils and superior ability, by his faithful devo- 
 tion to this work in a pasorate of more than twelve years, the Church 
 has been greatly strengthened both in temporalities and in spirituali- 
 ties." An Anglo-Africo Church was formed about 1887, but did not 
 stay long. 
 
 Kev. T. G. Cass followed Mr. Palmer and was pastor from 1885-90. 
 For seven years from 1891 to 1898 Rev. C. C. Tilley ministered to the 
 Church. In June, 1898, Rev. R. A. Ashworth became pastor, resigning 
 in April, 1900. The next July, 1900, Rev. C. T. Brownell entered the 
 pastorate. 
 
 Fourteen pastors have ministered to the Church, of whom, one died 
 while pastor; one served twelve years, another eight years. Early in 
 1831, under the charge of Mr. Harrison, the Church adopted a pledge of 
 total abstinence from all intoxicants as a condition to membership. 
 All the pastors of Cohansie, except, it may be, Mr. Brooks, were staunch 
 Calvinists and the Bridgeton Church was, therefore, foremost in whole- 
 some Calvinistic truth, God a Sovereign; man fallen and lost, and under 
 condemnation; salvation unmerited and wholly of grace, the highest 
 inspiration to "good works" and to perseverance. 
 
 Their doctrinal training explains the foremost place New Jersey 
 Baptists hold in education, missions and all other good causes. Not 
 only those of New Jersey , but those of every Christian name and every- 
 where. As Bancroft says: "Calvinism has been the faith of those" 
 who have originated and pushed forward the enterprises of this Christian 
 era. 
 
 The original constituents of Cohansie Church located in what was 
 known as "back neck". Coming from Ireland, there were Welsh 
 among them as such names as David James and David Thomas indi- 
 dicate. They removed from the South side of the Cohansie river to the 
 North side and were the constitutency of Cohansie Church in 1690. 
 Thus the north side of the river was known as the Baptist side, and 
 the south side of it as the Presbyterian side. One hundred and 
 fifty years passed ere there was a change in the quiet of the south 
 side by a Baptist mission at Cedarville. 
 
 Nathan Lorrance, of Cedarville, had been a Presbyterian, but, 
 becoming a Baptist, built a meeting house. He died in 1754 and his 
 "will" gave his property to his daughter, excepting "all that messuage 
 called Flying Point, save one acre, where the Baptist meeting house 
 now standeth, when the Baptist members that liveth on the South side 
 
62 NEW JERSEY BAPTIST HISTORY 
 
 of the Cohansic creek shall see fit to take it." They to pay a certain 
 sum to two of his daughters. This daughter was Abigal Elmer, grand- 
 mother of Lucius Elmer, a historian of Cumberland county. Mr. 
 Lorrance's daughter married the son of a Presbyterian minister. Bap- 
 tists did not make a claim on the meeting house and it and the lot were 
 sold under the Elmer title in 1828. Judge Elmer in his history of the 
 county, devotes large space to a Presbyterian preacher in that county 
 named Osborn. But dismisses Henry Smalley, pastor of Cohansie 
 Baptist Church for nearly fifty years, the oldest Church in the county 
 into which Mr. Smalley had received seven hundred and fifty persons, 
 iviih less than a line of print. So much for pedobaptist prejudices, and 
 the reliabilty of Presbyterian histories out side of themselves. "Schaff 
 & Herzog's encyclopedia" is another illustration of how much pedobap- 
 tists think of themselves and how little of Baptists. 
 
 In 1835, Rev. Mr. Frederick, pastor of the First Baptist Church at 
 Bridgeton, preached at Cedarville, making an appointment on alternate 
 weeks. In 1836, he baptized numerous candidates there, they uniting 
 with the First Bridgeton Church. The Cedarville Baptist Church was 
 constituted on September 6th, 1836, in Butler Newcomb's woods and 
 had thirty-one constituents. In Cedarville, was a "free" meeting house 
 and there Mr. Frederick held his meeting in weather unfit for outdoor 
 service. But when the converts developed Baptist proclivities, the 
 Presbyterians closed the doors of the "free" house of worship. Then, 
 the Baptists secured an old shoe maker's shop, about twelve by eighteen 
 feet and held their meetings in it. A Sheriff's sale threw a lot into the 
 market which Mr. Lorrance had intended to give for a Baptist house of 
 worship, but which after his death was otherwise disposed of. The 
 lot had a short time before been sold for fourteen dollars, but the 
 Presbyterian opposition to Baptists made it cost them two hundred 
 dollars. 
 
 Providentially, the woods' meeting in 1836 brought Mr. E. D. 
 Fendall to Cedarville. He was induced to stay and held the meeting for 
 three months. Still he delayed going away until February, 1837. In 
 the temporary absence of Mr. Fendall from the field, Mr. William H. 
 Bingham filled the gap until January, 1838. Returning, Mr. P'endall 
 was ordained in 1839 and remained four years till December, 1842. A 
 house of worship was erected in 1838. Mr. Henry Wescott was a resi- 
 dent and being ordained in 18-42, ministered in that year, in part and 
 was pastor from March, 1843, to June, 1844. Mr. Ephraim Sheppard 
 and a brother-in-law followed preaching at Millville and at Cedarville. 
 Each of these pastors were independent of the salary the Church could 
 pay. Pastor Sheppard remained until 1846. 
 
BRIDGETON AND CEDAllTILLE 63 
 
 Other pastors were William P. Maul, 1847-53; John Todd, lSr)3-.'37; 
 the last serving both Millville and Cedarville, each ten miles distant 
 from the other. Mr. Todd walked to and fro. At Cedarville, while 
 Mr. Todd was pastor the debt of the Church was paid, the Church 
 edifice repaired and a parsonage bought and nearly paid for. 
 
 In those days. Baptist Churches were far apart, the Convention 
 Board appointed missionaries with a roving commission to large and 
 destitute districts. Mr. Todd was assigned a field stretching from Cape 
 May to Long Branch, and west to the edge of "The Pines." 
 
 This region was nearly an "unknown land." A vast wilderness, 
 nearly an hundred miles long and forty wide. Thousands of people 
 were scattered through it. Mr. Todd was sent to carry them the "mes- 
 sage of life," going on foot from cabin to cabin, and from one cluster of 
 homes to another. I recall one of his verbal reports to the Board. How 
 and where he slept at times. Once he asked a family if they believed in 
 Jesus Chri.st, and had for an answer: "Who is he?" Another replied 
 to the queston : "If they had a Bible?" "What is that?" Few could 
 have endured the hardships and exposures of his long and lonely tramps, 
 not knowing in the morning where he might be at night. Some times 
 he trampled all day, not seeing hou.se or human face, and then slept 
 under the trees, contenting himself with the crust which he carried for 
 an emergency, and with water of a spring or brook. His sturdy English 
 body stood him in good stead. His faith in God and love for souls held 
 him firmly to his Christ-like work. I doubt not but that he has met in 
 Heaven, many who, but for him, would never have heard of the Saviour. 
 Mr. Todd was a godly and true man. Caring more to do good than for 
 personal comfort. An example of the host of the good and useful, of 
 whom the world never hears, but who will be among the chiefest of the 
 Saints on high. 
 
 There were other devoted men whom the Convention sent out. 
 commissioned to range freely in wide destitute sections; men "who en- 
 dured as seeing Him who is invisible," who lighted "the lamp of life" in 
 many a dark place laying the foundations on which those who came on 
 later built. 
 
 Additional pastors at Cedarville were: E. D. Farr, M. D., 1858-60; 
 S. L. Cox, 1681-83; E. M. Barker, 1863-70 (The longest pastorate the 
 Church had knoAvn and one of marked advance. The Church edifice 
 was moved to the front of the lot and enlarged); G. G. Craft, 1871-72; 
 W. A. Durfee, 1872-77 (A new Church edifice was built under Pastor 
 Durfee.); a period of depression followed one of expansion and Pastor 
 Swinden, 1878-79, realized what it was to stem the ebb tide. 
 
64 NEW JERSEY BAPTIST HISTORY 
 
 A change came with Pastor W. W. Bullock. Discord yielded to 
 unity. A heavy debt was paid and revival blessings appeared. Mr. 
 Bullock was pastor, 1880-84; Mr. T. P. Price ministered, 1884-88; Mr. 
 A. S. Flock, 1888-95 (A useful charge for seven years.); Mr. H. S. Kidd, 
 1895-98; Mr. W. T. Pullen, 1898-1900. 
 
 The Church has had sixteen pastors. But one of them remained 
 eight years. A house of worship was built in 1838, which has been en- 
 larged and improved as it needed to be. In 1874, a large and costly 
 house of worship was dedicated. Heavy debts were incurred and the 
 only trouble the Church has suffered was incurred. Two members have 
 been licensed, one in 1842, and is now an active pastor nearly or quite 
 ninety years old and has been preaching sixty-one years. 
 
 The house of worship on Pearl street, Bridgeton, which gives its 
 name to the Pearl Street Baptist Church, was built in 1816 by the Co- 
 hansie Church and was the place of the ministry of Henry Smalley for 
 twelve years and the home of the First Baptist Bridgeton Church for 
 twent3'-nine years, is still a home of a Baptist Church, having been stead- 
 ily in use for eighty-seven years. A colony of sixty-six members were 
 dismissed by First Baptist Church to worship in the Pearl Street house 
 and that body called itself Pearl Street Baptist Church. Rev. W. R. 
 McNeil became pastor in 1867 and the membership grew to two hundred. 
 
 The old house was rebuilt in 1868. The debt incurred by this 
 repair was largely paid by the First Church. Pastor McNeil resigned 
 in 1872 and Rev. B. S. Morse followed the same year closing his work as 
 pastor in 1874. In 1875, Pastor A. B. McGowan settled as pastor, 
 remaining till 1878, when Rev. J. E. Ches.shire followed, who retired 
 the next year, 1879. Rev. S. C. Dare became pastor in 1880, serving 
 until 1884. Rev. T. R. Taylor began his charge in 1884. An Anglo- 
 Africo Church was begun by the joint action of the two Churches in 
 1886 or 1887. Mr. Taylor closed his pastorate in 1887. In July, 1887, 
 Mr. McNeil began his second pastorate, which he ended in June, 1891. 
 The same year. Rev. C. E. Cordo settled as pastor and resigned in 1895. 
 Three months after. Rev. E. A. Stone became pastor, but closed his 
 ministry in 1899 and on January, 1900, Rev. F. H. Shermer entered the 
 pastorate. 
 
 The Church has had ten pastors in thirty-four years of its life. 
 But one remained five years and one was twice pa.stor. Two members 
 have been licensed to preach. Inheriting an old Church edifice that 
 had been unused for some years, a large sum was necessary to restore it 
 and to add to it modern conveniences and appliances, adapting the 
 building to the uses of Christian work. A large proportion of this 
 amount the First Baptist Church provided. 
 
BRIDGETON AND GREENWICH 65 
 
 The Berean Church at Bridgeton was organized in August, 1893, 
 with one hundred and twenty-five constituents. Nearly all of them 
 were dismissed from the First Baptist Church. The next November, 
 Rev. J. J. Pierson was called and became pastor. Immediate measures 
 were adopted to build a house of worship, which was dedicated in June, 
 1895. 
 
 Under Mr. Pierson, large accessions by baptism and by letter were 
 made. The First Baptist Church donated to the Berean Church, a 
 parsonage, equipping the Church for a larger work. Mr. Pierson had a 
 short pastorate, dying on January 18th, 1895, within two years of enter- 
 ing the pastorate. Previously he had been pastor at Woodbury twelve 
 years. His people said of him: "He served us faithfully, lovingly and 
 tenderly." On June 11th, 1895, Rev. G. L. Hart settled as pastor. The 
 rapid growth of the Church since its organization, in membership, has 
 continued in the years of Pastor Hart. 
 
 Greenwich is on the west side of the Cohansie river and south of 
 Roadstown, the site of the Cohansie Baptist Church. The removal of 
 the early Baptist settlers to the other side of the Cohansie river, located 
 them nearer to Greenwich, which was one of the outstations of Cohansie 
 Church. Rev. E. D. Fendall had business relations to the place that 
 took him there in 1836 and he made appointment to preach in the school 
 house. A temporary residence in the town identified him with the 
 Baptist movement in Cedarville, in 1836-8. Becoming pastor at Cohan- 
 sie, in 18-43, special revival influences reached "Bacon's Neck." (An 
 early name, from an early settler.) The converts united with Cohansie 
 Church at Roadstown. 
 
 In 1843, a house of worship was begun. It was dedicated the next 
 October. Regular services were held in this house for five years, by. 
 pastors of Cohansie Church. Then, in December, 1849, the Greenwich 
 Baptist Church was organized with forty-nine constituents. Of these, 
 forty-eight were dismissed from Cohansie Church. A reorganization is 
 said to have been made next January. Rev. J. R. Murphey was the 
 first pastor, until September, 1852. He was followed by Rev. George 
 Young for a year; when Rev. H. C. Putman settled and stayed till 1857. 
 Rev. William Maul became pastor and remained for almost nine years. 
 Other pastors were: A. J. Hay, three years; S. C. Dare, ten years; 
 T. M. Eastwood, two years; J. M. Scott, four years; W. H. Burlew, 
 one year; W. P. Hile, three years; E. I. McKeeycr, four years; B. B. 
 Ware, two years; W. E. Renolds, 1900. Thirteen pastors have filled 
 the office. 
 
 In 1874, under Mr. Dare, the house of worship was remodeled and 
 furnished anew. One member has been licensed to preach. The nar- 
 5 
 
66 NEW JERSEY BAPTIST HISTORY 
 
 row field and the probable limitation of residents narrows the hope of 
 a large membership. Nevertheless, the people are reliable and include 
 elements of strength and companionship. 
 
 '^*^ 
 
CHAPTER V. 
 
 HOPEWELL IN 1715, KINGWOOD L\ 1742, 
 FLEMIXGTON IN 1798. 
 
 Hopewell is a colony of Middletown Chiirch. Some of its constit- 
 uents were from Pencpack Church, Pcmisyhania. Morgan Edwards 
 explains and says of Jonathan Stout, third son of Richard Stout, of 
 Holmdel, a constituent of Middletown Church and who emigrated from 
 Middletown (Holmdel) in 1706, the first settler of Hopewell, that "six 
 of his children are said to have gone to Pennsylvania for baptism, others 
 were baptized here (Hopewell), in aU seven." These seven, and the six, 
 and their father and mother, fifteen were the constituents of Hopewel 
 Church. 
 
 The Cliurch was organized at Mr. Stout's house, April 23rd, 1715, 
 and worshipped for thirtj'-two years in the homes of the Stouts. The 
 first meeting house was built in 1747, on a lot, the gift of John Hart, 
 Efeq. Rev. Oliver Hart was pastor. In 1790, the pastor said: "That 
 from first to last half of the members had been of that name (Stout) and 
 about as many more of the blood of the Stouts, who had lost their 
 name by marriage." The mother of Jonathan, Penelope Stout, of 
 Middletown, lived to be one hundred and ten years old, and saw her 
 descendants to the number of five hundred and two in eighty-eight 3'ears. 
 These Baptists were Baptists. They went to Penepack, a long distance, 
 to join a Baptist Cliurch rather than violate their convictions of truth 
 and duty. Evidently to them fellowship wnth error was something more 
 than feeling. Doubt overhangs the early ministry at Hopewell, both 
 at to who they were and as to the time of their ser\-ices. IMr. Edwards 
 only names Messrs. Simmons and Eaglesfield, licentiates as preaching 
 in the earliest times. 
 
 Kingwood Church had been organized and had built two 
 houses of worship before 1712. TMiile Hopewell had not built its own, 
 as stated by Mr. Edwards and he adds "that Rev. Joseph Eaton, of 
 Pennsvivania, preached montlily at HopeweU for fifteen years. After 
 him. Rev. Thomas Da\^s, of Great Valley, Pennsylvania, was pastor for 
 years and Rev. Mr. Carmen of Hightsto^-n, Rev. Mr. Miller, of Scotch 
 Plains, and Mr. Bonham for two years. "Glorious years were they, 
 fiftv'-five converts joined the Church and a meeting house was built." 
 Thirty-three years had gone when Rev. Isaac Eaton settled as pastor. 
 
68 NEW JERSEY BAPTIST HISTORY 
 
 in April 17th, 1874, and was ordained on November 29th, 1748. His 
 pastorate continued until July 4th, 1772, when he died in his forty- 
 seventh year. 
 
 Of Mr. Eaton, Mr. Edwards writes: "He was the son of the afore- 
 mentioned Joseph Eaton, of Montgomery, Pennsylvania, and united 
 with the South Hampton Church in early life and there commenced a 
 licentiate in Divinity, at the same time with Mr. Oliver Hart. He and 
 Mr. I. Eaton were buried in the meeting house (at Hopewell). At the 
 head of his grave, close to the base of the pulpit, is set up by his congre- 
 gation a piece of fine marble with this inscription: 
 
 To the front of this are Deposited the Remains 
 of the Rev. Isaac Eaton, A. M., who, for upwards 
 of twenty-six years, was pastor of this church; from 
 the care of which he was removed by death, on the 
 4th of July, 1772, in the 47th year of his age. 
 
 In him, with grace and emineniie, did shine 
 The man, the Christian, scholar, and divine. 
 His funeral sermon was preached by Rev. Samuel Jones, who speaks of 
 him to the following effect: (Which I choose to transcribe partly 
 for fear my affection would lead me to extravagence and partly because 
 I cannot do the business well.) "The natural endowments of his mind 
 the improvements of these by the accomplishments of literature; his 
 early and genuine piety; his ability aa a divine and a preacher; his ex- 
 tensive knowledge of men and books; his Catholicism would afford scope 
 to flourish in a funeral oration, etc., but it is needless." When it is 
 recalled who Rev. Samuel Jones was and who the Rev. Isaac Eaton was, 
 these were not words of extravagent laudation. 
 
 "Mr. Eaton founded the first Bapti.st school on the continent for 
 the education of youths for the ministry." "Rev. Messrs. Thomas 
 Curtis, John Anderson, Joseph Powell, John Blackwell, Charles Thomp- 
 son, John Gano, born in Hopewell, July 22nd, 1727." The writer 
 copied these items from the old minute book of First Hopewell. John 
 Gano called to exercise his gifts November 19, 1752, and did so on 
 January 20th, 1753; licensed April 14th, 1753; ordained May 29th, 1754. 
 Hezekiah Smith, the Baptist Apostle to New England, licensed October 
 12th, 17G2. James Manning, founder of Brown University, and John 
 Sutton, his co-worker in locating Brown University. Other men also 
 foremost in politics, law, merchandise, cabinet councils and military 
 affairs were graduates of Hopewell school which was founded in 1756. 
 It was a foremost center of education and it was an extreme of folly to 
 remove it to Rhode Island. The denoniination has suffered irreparable 
 losses by its closing. 
 
HOPEWELL 69 
 
 Mr. Eaton was one of the worlds' great men; not alone in his nat- 
 ural endowments and culture, but as much in the appreciation of the 
 claims of the future upon him and of his relations to that future. His 
 forecast in founding a school of universal qualities, and also, his choice of 
 location, the heart of the country, the center of its wealth and of its 
 social forces, amid the men of the only Baptist Association in the coun- 
 try and in a colony of the largest liberties, having guarantees in its sett- 
 lers, "Friends" and Baptists, unlike other colonies. Mr. Eaton's wife 
 was "Rebecca Stout" and she may have influenced his coming to the 
 church where his father had ministered so long. 
 
 Morgan Edwards is quoted anew; "There have been remarkable 
 revivals in this church. In 1747, fifty-five were baptized; in 1764, one 
 hundred and twenty-three converts were added and in 1775-6, one hun- 
 dred and five united with the church. A parsonage lot in 1773 and 
 additional land for the parsonage farm increasing it to one hundred and 
 thirty-three acres." This was in the American Revolutionary war, and 
 indicates ample "means." Since the church has deserted the Gospel of 
 grace, the church has lost ground. Some of its best families have gone 
 into other denominations and instead of being a fruitful mother, en- 
 compassed liy efficient churches, lives alone, barren, a stone of stiunbling 
 and a sorrow to every evangelical churcli of the kingdom of God; deny- 
 ing itself any of the activities of Godliness among the children which it 
 has disfellowshipped. Nevertheless, Hopewell is historic ground, a Bap- 
 tist "Mecca." 
 
 Just across the street in front of the church edifice, there stood a 
 mounting block, consisting of a large stone six feet long, four feet wide, 
 set on .stone mason work three feet high, used especially by ladies in dis- 
 mounting and mounting their horses as they came to or left church. 
 The top of the stone was reached by steps. 
 
 Sunday, April 23, 1775, news of the battle of Lexington reached 
 Hopewell while the peoplewere worshipping in the First Baptist Church. 
 At the close, Joab Houghton, standing on this block, inspired the men 
 with love of liberty and desire for independence. In closing he said: 
 
 "Men of New Jersey, the Red Coats are murdering our brethren of 
 New England. Who follows me to Boston?" 
 
 Every man an.swered "I!" 
 
 Mr. Houghton was chosen leader of a party of volunteers who later 
 left for Boston, the scene of the war. 
 
 October 19, 1776, he was made a captain, and March 15, 1777, Lieu- 
 tenant Colonel. Colonel Houghten was afterwards a member of the 
 first Legislature of the State in 1784 and 1787, and also of the Baptist 
 Church. Died, 1796. 
 
70 N'EW JERSEY BAPTIST IIISIXMIY 
 
 "As a luoinorial of him ami those events, this block was erected 
 July Uh. 1S'.)0, by the people of Hopewell." 
 
 The block was dressei.1 in evergreen, anil vipon it rested a beauti- 
 ful wreath of inunortelles, the gift of Mrs. D. S. Davis, a lineal desceml- 
 ant of .lohu Hart. 
 
 Houghton's daughter Alice, married Conant Cone, and became the 
 mother of Spencer Houghton Cone, born in Son^erset county, who was 
 in turn, teacher, actor, soldier in the war of 1S12, editor, and finally be- 
 came a distinguished Baptist minister in America in his time. 
 
 Here in Hopewell lived that distinguished benefactress, Elizabeth 
 Hobbs, who gave £350 (,$1,750) for the education of pious young men 
 for the ministry. This was supposed at the time to be the largest legacy 
 left by anyone for this purpose in the Baptist ilenomination. Isaac 
 Eaton and John Hart, signers of the Declaration of Imlependenee, were 
 her executors, and they aided, out of this fimd, Charles Thompson, wlm 
 graduated in a class of Rhode Island College. 
 
 These arc memorials of this couple in the grave yard at Hopewell: 
 
 In memory of John Hobbs, who departed this life June G, in 1701 . in 
 the S5th year of his age. He was a great Historian and Mathema- 
 tician, and a pious, meek, humble, and exemplary Christian. 
 
 In memory of Eli/.abetli Hobbs, widow of John Hobbs, who died 
 March 20, 1707, aged u pirardii of SO years. She left a handsome legacy 
 towards the education of pious young men for tlie ministry of tlie Bap- 
 tist denomination. 
 
 Burgess Allison, founder of Bordentown school, w^as a beneficiary 
 of this fund. He graduated from Brown University and opened school 
 at Borilentown in 177S. He was a Baptist pastor at Jacobstown 
 church for twenty-five years. 
 
 From Hopewell graduateil many of tlie foremost ministers of tlie 
 Baptist ilenomination. From Bordentown school also, came some of 
 our eminent pastors. These schools were also throngeil by profes- 
 sioniil men as well as prospective clergymen. They included various 
 courses of study. Mr. lOdwards gives the names of graduates, eminent 
 in position imder the government , in law, in medicine, and merehan- 
 di.<ie. Years passed ere Ueverend Benjamin Cole settled at Hopewell 
 in Octoln-r, 1771. while pastor the third great re\ ival oeeurred and 
 one hundred and live converts were baptized. Mr. Cole resigned in 
 the spring of 1770. 
 
 Kev. Oliver Hart followed in December, 17S0. lie may have 
 been one of the Hopewell Hart family. Ho was a fellow student 
 with Isaac F^aton and was licensed by the same church and began 
 preaching as had Mr. Eaton. Mr. Hart going to Charleston, S. C, and 
 
HOPEWELL 71 
 
 was pastor there for thirty years. He remained pastor at Hopewell 
 till his death in 1795, at the age of seventy-three years. Mr. Edwards 
 writes of him: "All I shall .say is, that he is the fittest man I know to 
 succeed Mr. Eaton." The minutes of the Philadelphia .Association, 
 1706, page 323, have this record of Mr. Hart: "It has plea.sed God, in 
 the year past to remove that burning and shining light, Rev. Oliver 
 Hart of Hopewell, X. J." 
 
 In 1796, Rev. James Ewing followed Mr. Hart in the charge of 
 Hopewell church. His pastorate terminated with his death in 1806, at 
 the ago of fifty-two years. One hundred and fifty-one were baptized 
 in his pastorate at Hopewell. In 1807, Rev. John Boggs became pa.stor. 
 He held the office till he died in 1846, at the age of seventy-six. 
 
 The account of First Hopewell might close here; since in 1835, 
 First and Second Hopewell and Kingwood withdrew from the central 
 Baptist As.sociation, identifying them.selves with an Antinomian body. 
 Kingwood is followed by Baptisttown. Second Hopewell and Kingwood 
 are extinct. Kingwood was pre-eminent among Baptist churches as a 
 Missionary church. It is only a question of time, when First Hopewell 
 will be extinct. This wreck was under the pa.storate of Mr. Boggs. 
 He had written circular letters published in the Association minutes, 
 exhorting the churches to sustain missions, only a short time before he 
 piloted the church to ruin. He was a terrific contrast to former pastors 
 An only explanation of his course was: that he had come to a premature 
 dotage and by his imbecUity belied his former teaching, and the whole 
 record of First Hopewell and accepted the teachings of Beebe, Gobel and 
 their kin, in the place of those of the Son of God, whose last words on 
 earth were: "Go ye into all the world. And they went forth and preached 
 everywhere." Such is the sorrowful fact of First Hopewell church. 
 Virtually it is the only one of its kind, left in New Jersey. Nominally 
 there are one or two others sustained by First Hopewell. 
 
 But despite its glorious record, for sixty-five years, it has been 
 dwindling. Churches of other denominations have absorbed its fami- 
 lies and grown strong through its lack of Gospel power. Isaac Eaton, 
 Oliver Hart, the Stouts and Hautons and Blackwells, could they know 
 of the ruin that has come to the work of their lives, would be filled with 
 shame. In colonial days as many as five of the chief institutions of 
 learning in America were within a circuit of twenty miles of Hopewell. 
 This eminence of educational facilities, and the colonial guarantees by 
 l)oth Baptist and Quaker proprietors gave to New Jersey the assurance 
 to all settlers, of the precious boon of civil and of religious freedom and 
 of the freest opportunity for expansion in all helpful directions. A 
 further type of the case of the people in this vicinity is that nine 
 
72 NEW JERSEY BAPSIST HISTORY 
 
 United States Senators; three nominees for the Vice Presidency of the 
 United States; two Governors of New Jersey: four Chancellors of the 
 State and five signers of the Declaration of Independence, were 
 natives of this neighborhood. 
 
 It is the prayer of Baptists that the venerable First Hopewell 
 church will return to her "first love" again, be happy in him who 
 went about doing good. A glorious past, is to her a robe of white, 
 except as it has been soiled by associations and which darkens her future. 
 When again, she incorporates the last commission of our Lord into her 
 activities, we will rejoice together in her "walking with God." 
 
 Of the beginning of Baptist interests at Kingwood (Baptisttown) 
 Morgan Edwards, writes: " For the origin of this church, we must look 
 back to 1722. When the tract began to be settled by persons, some of 
 whom were Baptists; five of them. Three other Baptists came, in 
 1734. Mr. Thomas Curtis, a licentiate and a student at Hopewell (poss- 
 ibly a licentiate of Hopewell church). At Kingwood he and the aforesaid 
 Baptists built a small meeting house. The first fruits of his ministry 
 went to Hopewell for baptism. In 17-48, James and John Bray and his 
 wife, members of Middletown (living at Holmdel), sons of John Bray 
 who built the third house of worship and parsonage at Holmdel in 1705, 
 arrived, which increased their number to twelve souls. Mr. Curtis 
 visited the lower part of the township (now Kingwood) where another 
 meeting house was built in 1741 on the spot where the present one 
 stands. Here five were baptized by Rev. Joseph Eaton of Hopewell. 
 His next converts in the lower tract were baptized by Rev. Thomas 
 Davis, who succeeded Mr. Eaton at Hopewell. This increased the 
 Baptists to twenty-two and made them think of becoming a dis- 
 tinct society. Having obtained release from Hopewell they were 
 constituted a church July 31st, 1742. 
 
 Mr. Curtis was ordained for pastor October, 1745. He died in 
 April, 1749. Mr. Edwards says of him: "He was a steady man and re- 
 markable for peace making. This church speaks of him to this day (Jan- 
 uary, 1790) -nath great veneration." Well they might. Upon his 
 coming to them he devoted himself to tlieir spiritual welfare. Preacli- 
 ing, maintaining meetings and building houses of worship. He was a 
 devoted disciple of the Holy One. Sabbatarians and Dunkards were 
 church members, and as a peace maker he must have been busy. Both 
 Seventh Day Baptists and Dunkards (feet washing Baptists) had colo- 
 nies nearby and were aggressive to win proselytes. More, in the seven- 
 teenth and eighteenth centuries, new things of doctrine and of opinion 
 were welcomed by good people as never before. It was a formative 
 period. Luther, Calvin and Armenius were making new formulas and 
 
KINGWOOD 73 
 
 theories of all kinds were mooted everywhere. America was a refuge for 
 all dissentients from other dissentients and authorities, civil and 
 religious. An immense mixture of extreemists and positive.sts inxhe 
 religionists coming hither and the new element of liberty to think and 
 to teach, tended to a wider divergence. Baptists have cause for grati- 
 tude, both, that the New Testament was our sole authority for duty 
 and for instruction; that our ministers could thereby command and 
 control these elements of contradiction and settle the foundations of 
 our churches on a scriptural basis. 
 
 Then as now, liberty drifted into the license of unrestrained opinion. 
 Liberty of opinion is the most lawless of human rights. Since it has 
 only the moral limit of the right to think and to believe that which it is 
 right to think and to believe and one nmst determine for him.self what 
 is right to think and to believe. The Scriptures being the only authority 
 on all moral questions of right and wrong. Mr. M. Bonham followed 
 Pastor Curtis and was ordained in 1749. Rumors affecting his morality 
 resulted in his exclusion from the church. 
 
 After many years Rev. David Sutton entered the pastorate in 
 in 1764, remaining till August, 1783 and proved himself sent of God. 
 Morgan Edwards says of him: "He has often been compared to Nathan- 
 iel of whom it was said, there was no guile in him.' " Mr. Sutton was a 
 son of John Sutton, a con.stituent of Scotch Plains church. He was a 
 mi.ssionary pastor. In 1764, the year of his settling at Kingwood, he 
 made an appointment at Flemington and no doubt influenced Messrs. 
 Lowry and Eddy to give in 1765, (the next year) the lots on which to 
 build a Baptist meeting house; he secured the erection of the house o( 
 worship in 1766, within two j'ears of his coming to Kingwood and in 
 his long charge at Kingwood, nearly twenty years preached in the 
 house at Flemington. He was thus the first Baptist preacher at Fleming- 
 ton and laid the foundation for the later growth of Baptist interests there. 
 
 Mr. Sutton's successors at Kingwood preached at Flemington, 
 until, and long after the organization of the Flemington church. That 
 body owes all it is to this wonderful man. In November, 1784, Rev. 
 N. Cox settled as pastor. But in April, 1790, he became aUniversalist; 
 had he been content with this, none would question his liberty to change 
 his views of truth and duty. He did, however, what he could to destroy 
 the church and get possession of the house of worship. The people 
 repudiated him and he was excluded from the church. 
 
 The next five years was a period of discouragement. In October, 
 1795, Rev. G. A. Hunt became pastor, remaining eleven years, when he 
 quietly disappeared in another evangelical denomination. Like Mr. 
 Sutton and Mr. Cox, Mr. Hunt had a regular appomtment in Fleming- 
 
74 NEW JERSEY BAPTIST HISTORY. 
 
 ton, agreeing when he settled at Kingwood to give one third of his labor 
 and time to Flemington. He baptized several in Flemington who did 
 not join Kingwood church and in 1798, ten members of Kingwood, 
 with those lately baptized at Flemington, were organized into the 
 Flemington church. Mr. Hunt supplied the Flemington church to the 
 close of his charge at Kingwood in 180G or 7. Rev. James McLaughlin 
 followed Mr. Hunt at Kingwood for one year. Resigning at Kingwood, 
 in 1809, he preached alternately at Kingwood and at Flemington until 
 1811. When leaving Flemington, he limited himself to Kingwood, 
 resigning at the end of the year. In 1813, Rev. Jolm Ellis entered the 
 pastorate at Kingwood, continuing until 1817. All of these pastors 
 suffered from the blight left upon the church by Mr. Cox and his attempt 
 to destroy its evangelism. 
 
 In the spring of 1818, Rev. David Bateman accepted a call to be 
 pastor. In 1819, another church edifice was built (the fourth or fifth) 
 three miles southeast of Baptisttown. For the next two years more 
 than one hundred converts were baptized. A year or more passed, when 
 again there was an extensive revival and many were added to the 
 cliurch by baptism. Mr. Bateman was pastor till his death on August 
 10th, 1832, at the age of fifty-five years. His death was a providential 
 mystery. As pastor and preacher, he had few superiors. A "supply" 
 ministered after Mr. Bateman's death and later became pastor foi 
 about six months. 
 
 In October, 1834, Rev. J. W. Wigg became pastor. Soon Anti- 
 nomianism caught root in Kingwood church. Beebe, the anti-mission 
 and anti-temperance apostle with his allies, Gobel, Housel and others, 
 took advantage of a new pastor and prevailed against the Christian 
 activities of those times and forcing action whereby the timid and in- 
 active members were overborne. Under Mr. Bateman, this element 
 had been restrained. But the onslaught of the Antinomians having won 
 victory in North Jersey and had broken up the Warwick Association, 
 was very fierce and the pastor of First Hopewell, John Boggs, yielded to 
 these foes of righteousness and joined in the iniquity, so that First and 
 Second Hopewell and Kingwood churches were swept from their 
 foundations on the Gospel and in 1835, withdrew from the "Central 
 Baptist Association and united with an antinomian body." Mr. Wigg 
 did what he could to save the name and honor of Kingwood churcli. 
 
 In 1838, Mr. Wigg was appointed to write the circular letter of the 
 Anti-mission Association, the theme of which was: "The importance 
 of thorough acquaintance with the Scriptures." This letter was re- 
 jected by the Association as being, ''Truth unguarded." Such people 
 had no use for the Bible! An invitation by Pastor Wigg to Evangelist 
 
KINGWOOD 75 
 
 F. Ketchum to hold a "Protracted meeting" brought matters to a 
 head. At the next church meeting it was Resolved: That from this 
 time on, Elder Wigg is dismissed from being pastor of this church, in 
 consequence of his departure from the doctrines and practices of this 
 church and his taking liberties with the church, which she never gave 
 him, we are therefore destitute of a pastor and from this day he will 
 not be expected in either house." 
 
 A large stone house of worship had formerly been built in a village 
 in the field of the church. Pastor Wigg went on a Lord's Day to 
 preach in this building and he was locked out. This incident gave the 
 name of "Locktown" to the village. At the meeting in which Mr. Wigg 
 was put out of the pastorship, a committee was appointed to "examine 
 preachers and to admit none to preach, but those in fellowship with the 
 Delaware River Baptist Association." The Son of God, the New 
 Testament, and the Gospel were thus shut out. This is Antinomianism. 
 At the same meeting, fifty members were suspended for sympathizing 
 with Pastor Wigg, who was excluded from the church. As an anti- 
 nomian party they claimed both houses of worship." 
 
 Those adhering to the old faith and to Baptist practice now set them- 
 selves about organizing a new Kingwood Baptist church and building 
 a house of worship. On April 14th, 1839, sixty members of the original 
 Kingwood church and fifty-two converts recently baptized, in all, on.^ 
 hundred and twelve disciples renewed, "The Missionary particular Bap- 
 tist church of Baptisttown." The disappearance of the late Kingwood 
 Baptist church was restored by a Kingwood Baptist church, which 
 alone could claim the glorious record of former years. 
 
 The houses of worship of the lost Kingwood church have been 
 dumb and are, save as the pastor of First Hopewell occasionally preaches 
 at Locktown. The other is a dwelling house and thus has life in it, 
 or is rotting down. How different the end from the beginning of the 
 former Kingwood! Within forty years of its organization, the pastor's 
 salary was five hundred dollars and a parsonage of seventy acres. An 
 income then equal to that given by our wealthiest churches. It had 
 built five houses of worship if not six. One of them at Flemington, 
 in 1766, it had licensed four members to preach and been 
 the mother of four churches: Mt. Olive, 1753; KnoUton, 1763; 
 Flemington, 1798; Bethlehem, 1831, and had sent many constitu- 
 ents to Sandy Ridge, and a majority of the constituents of both 
 Second Hopewell and Croton; paying one half the cost of a deserted 
 meeting house in Croton and Baptisttown, 1839-40. Few Baptist 
 churches in New Jersey exceed Kingwood in its mission work in 
 behalf of humanity. Since "the Shadow of Death" has fallen on 
 
7G NEW JERSEY BAPTIST HISTORY 
 
 Kins^wood in 1835, the withering process has not stayed. It is 
 a "waste". 
 
 The later organization retained the old name, Kingwood, and 
 built their meeting house at Baptisttown, inducing afterward a change 
 of name to Bapti.sttown. Baptisttown was a link to Middletown. John 
 and James Bray lived at Baptisttown (now Holmdel) when the sons 
 moved to Hunterdon county, they named their place Bapti.sttown, in 
 memory of the old place where they had lived. Mr. Wigg was called 
 to be pa.stor of the later Kingwood, resigning his charge in 1841. In 
 these two years he welcomed twenty-five by baptism into the church. 
 His successor was an unworthy man and was excluded in 1842. Rev. 
 E. Haydock stipplied the church for two years and then he became 
 pastor. In 1844, Rev. C. Fox began his charge remaining until 1850. 
 While pastor, a company of nine members were dismissed who with 
 others constituted the Cherry\alle church. 
 
 Upon the resignation of Mr. Cox, Rev. Thomas Barrass was called. 
 Mr. Barrass was much beloved and had a happy and useful pastorate. 
 Flemington could thus make some glad returns to its mother church. 
 Mr. Barrass resigned in October, 1861. In the spring of 1861, twenty- 
 two members were dismissed to be constituents for Croton church. Re- 
 newed Kingwood seems to have retained the aggressive force of its old 
 time energy and to keep up its usefulness. 
 
 November, 1861, Rev. A. Armstrong settled in the pastorate. For 
 many years, pastors of Kingwood had preached at Frenchtown. The 
 State Convention Board from 1859 had occupied the river shore towns, 
 by its missionaries. Under the oversight of Rev. Messrs. G. Penny 
 and of W. D. Hires, a house of worship was built in Frenchtown and 
 dedicated in December, 1861. Whereupon, Mr. Armstrong seeing his 
 opportunity included Frenchtown in his field, preaching there each 
 week. After five years, he resigned and took steps to settle at French- 
 town. Kingwood numbered one hundred and forty-two members; of 
 these seventy-six took letters to constitute a church at Frenchtown. 
 
 This was a serious blow to Kingwood. But its inherent vitality 
 restored it. Rev. Samuel Sproul occupied the pastorate in April, 1867 
 Special revivals attended his labors. A parsonage was built in 1870, 
 and Mr. Sproul closed a most acceptable pastoral charge of seven years. 
 Parting with him was a real cause of grief, sharing with Mr. Barrass in 
 the tender sympathies of his people. With other supplies was Rev. W. 
 E. Watkinson who settled as pastor in April, 1875. He reaped well, 
 closing his charge in November, 1881. Rev. George Young en- 
 tered the pastorate of two years and gave way to his son, G. B. 
 Young, in 1884. During the labors of the son the grounds were im- 
 
KINGWOOD AND FRENCHTOWN 77 
 
 proved and sheds were built to shelter the beasts that brought the 
 people to the house of God, from storm and heat. Mr. Young closed 
 his work at Kingwood in July 1887, and was followed by Rev. S. C. 
 Dare, who stayed two years. In June, 1889, Rev. G. M. Owen accepted 
 a call to be pastor. The name of the church was changed to Baptist- 
 town in 1895. Mr. Owen is now, in 1900, pastor. Eleven years attest 
 the unity of his people in him. A storm gave birth to this re-organized 
 church in 1839, but despite its hindrances and the bitter opposition 
 from without, it has maintained its original type, since its first organi- 
 zation in 1742, and kept up its expansion in local and foreign missions. 
 Since 1839, the church has dismissed one hundred and seven to 
 share in the organization of other Baptist churches. To Cherryville, 
 Croton, and to Frenchtown, the church has done its full share to provide 
 houses of worship, in concert with other churches. It is a record not to 
 be ashamed of in an isolated rural church of limited membership. Since 
 1742, twenty pastors have ministered to the church. Mr. Curtis, 
 twelve years till his death; David Sutton, almost twenty; D. Bateman, 
 till he died, fourteen years; G. A. Hunt, eleven years; Thomas Barrass, 
 ten years; S. S. Sproul, seven years; C. Cox, six years. Shorter pastorates, 
 Armstrong and the two Youngs, G. M. Owen, eleven years. The church 
 has built six meeting houses for itself, of which two were erected before 
 1741. First Hopewell was a wealthy church, and Kingwood nearby. 
 Middletown, Piscataway, Cohansey and their stations, not only wealth 
 but many men of culture and of high social and official position and of 
 political distinction, this the more reflects upon the removing of Hope- 
 well school from the center of the country to an extreme and out of the 
 way place. The Honeywell and the Hubbs legacies, illustrate the 
 blunder and folly of the movement. 
 
 It will be presumed from the near vicinity of Kingwood, (now Bap- 
 tisttown) church to Frenchtown and from the early missionary instincts 
 of old Kingwood and of First Hopewell churches, that Frenchtown 
 would have been occtipied long since, with local Baptist ministries. 
 But it was new Kingwood ( Baptisttown ) to plant a Baptist 
 church there. If it is recalled, that Frenchtown is of comparatively 
 recent origin, a satisfactory explanation is afforded for .seeming delay. 
 In 1840, there were about twenty-five dwellings in the place and only 
 since the railroad passed through the town has there been assurance 
 of gro^\i,h. In 1859, the Board of the State Convention appointed 
 Rev. J. G. Penney its missionary, with Frenchtown as a center. Pastors 
 of nearby churches preached there and a goodly number of Baptists 
 lived there and one of them offered a large sum for a house of worship. 
 Mr. Penney took hold of the enterprise with energy and the house 
 
78 NEW JERSEY BAPTIST HISTORY 
 
 was nearly completed before he left the field. Rev. W. D. Hires 
 followed him. The building was dedicated December 25th, 1801. 
 
 About then Mr. Hires left the field and the Baptists in the town 
 determined to organize a Baptist church. At a meeting they called, a 
 committee was appointed to get the names of those who would unite 
 n the movement. Nearly sixty persons agreed to the plan and in 
 March, 1866, they decided to constitute the Frenchtown Baptist church. 
 At the first regular business meeting of the church called. Rev. A. Arm- 
 strong was called to be pastor. Resigning at Baptisttown, he became 
 pastor at Frenchtown in April, 1866 and closed his work there in 1869. 
 The succession of pastors at FrenchtoAvn was: S. C. Boston, 1870-72; 
 W. H. Shermer, 1872-73; W. H. Pease, 1873-75; S. S. Woodward, 1876- 
 78; W. D. Hires, 1878-81; I. D. Shull 1881-83; J. Waldon, 1883-87; J. W. 
 Taylor, 1888-90; H. A. Chapman, 1891-94; and C. M. Deitz, 1895-1900. 
 
 The church has had eleven pastors. Substantial growth and deep 
 rooting in the community could not be hoped for under such repeated 
 changes in the pastoral office. The church, however, with its house of 
 worship provided for it; has been a self sustaining body in nearly all 
 of its past history. Such fields of small returns and distant hope of 
 large growth demand courage and faith in those who sustain them. 
 
 m^ 
 
CHAPTER VI. 
 
 SCHOOLEY'S MOUNTAIN, LEDGEWOOD AND 
 NEWFOUNDLAND CHURCHES. 
 
 What had been known as Rocksbury church from 1753 to 1768, 
 the name of the township in which the meeting house was, was called 
 Schooley's Mountain church from 1768 to 1890, one hundred and twenty 
 two years. The members of the church were living on the mountain, 
 and hence the name, Schooley's Mountain. From 1768, the name of 
 the church disappears from the minutes of the Philadelphia Association. 
 Neither is it in the minutes of either the New York or the Warwick 
 Associations. It appears in 1823 in the Warwick Association as the 
 "Olive church." In the Sussex Association it is called Schooley's 
 Mountain until 1889, Avhen another designation is given. The "deed" 
 of the lot on which the first meeting house stood is dated March 15th, 
 1768, and was made by James Heaton. 
 
 Morgan Edwards says of the origin of the church, "The rise of 
 Baptists in this mountain was owing to Mr. Samuel Heaton, who with 
 three brothers came from Connecticut to set up iron works. Bred a 
 Presbyterian, he wanted a Presbyterian minister to christen his son. 
 His wife oljjected saying, "If you show me a text that warrants 
 christening a child, I will take him to the minister." Mr. Heaton quoted 
 several, but his wife was not satisfied. Then Mr. Heaton went to the 
 minister, sure that Infant Baptism must be in the Bible. The minister 
 owned that there was no text that directly proved the point, but that 
 it was probable by deduction from many texts. This shocked Mr. 
 Heaton and he went home to "search the Scriptures." And with the 
 the universal result of becoming a Baptist. He then went to King- 
 wood, about forty miles, and considering the roads and the route, three 
 or four times more. He was baptized there, uniting with the Kingwood 
 church. Returning home, he began to preach. Converts were made, 
 who went to Kingwood and were baptized into that church. This was 
 the beginning of "Schooley's Mountain Baptist church." 
 
 In 1751, Mr. Heaton was ordained and founded three Baptist 
 churches. Mount Olive, Dividing Creek and a church in Virginia. Mr. 
 Edwards adds of Mr. Heaton: "If an honest man be the noblest work 
 of God," as Pope saith, "Mr. Heaton may lay claim to that nobility." 
 (For other tributes to Mr. Heaton by Morgan Edwards, see History of 
 
80 NEW JERSEY BAPTIST HISTORY 
 
 Dividing Creek church.) Pastor Bonham of Kingwood visited the 
 people and baptized, also Henry Crossley, a Ucentiate. Statements 
 of the number of constituents differ. Minutes of the Philadelphia 
 Association say five. Mr. Edwards gives twelve to fourteen. Mr. and 
 Mrs. Heaton were among them. Henry Crossley was one of them and 
 he was called to be pastor and ordained in 1753. He resigned in 1755. 
 He had a second charge of seven years of the church, 1762-1768, inclu- 
 sive. In 1768, he had a joint pastorate at Mount Bethel. 
 
 Adversity befell Schooley's Mountain church when Pastor Crossley 
 removed. Its members associated with Morristown. Morgan Ed- 
 wards says of this era: "Since the people of Schooley became a church 
 they have undergone a dissolution and a reunion; some moved away, 
 others joined Morristown, but others returning, they reunited under 
 their first covenant on July 12th, 1775." Even though, so closely 
 associated with Morristown, the Schooley Mountain members reserved 
 to themselves, liberty to hold monthly meetings and to transact 
 business among themselves. This arrangement continued until 
 November 18th, 1786. How much Pastor Reune Runyan of Morris- 
 town had to do with this arrangement is unexplained. He did 
 pastoral work at Schooley's Mountain and his influence was wholly 
 of a merging process. When he returned to Piscataway, he kept up 
 these endeavors, even though the long, weary and lonely distance, 
 cost a vast sacrifice of time and of comfort. Rev. David Jayne 
 supplied Schooley Mountain Baptists when Mr. Runyan returned to 
 Piscataway and remedied in part, Mr. Runyan's plans. In 1784, 
 Mr. Jayne was called elsewhere and Mr. Vaughn followed him in 
 1790 to 1794. That year Rev. Isaac Price settled at Schooley's 
 Mountain, remaining till 1797. Again there was a hiatus in the 
 church history las-ting till 1832. 
 
 The Board of the State Convention then sent one of its restoring 
 missionaries. Rev. M. Quin, an Irishman and humorous of course, into 
 North Jersey. Mr. Quin was happy in recovering Baptist's interests 
 there. Early in 1834, Rev. John Teasdale was providentially raised 
 up in Sussex county. His enterprise and effective ministry with that 
 of his brother, Thomas, gave a new impulse to Baptist affairs. Rev. 
 C. C. Park was pastor in 1835, and Rev. J. M. Carpenter, another 
 North Jersey Baptist minister had the pa.storate from 1837 to 1840, 
 Succeeding Mr. Carpenter came Rev. T. Richey. 
 
 About this time. Deacon Samuel Cozard died leaving his homestead 
 farm and other property to the church. The Cozard family was an 
 important element in the church. They had been among the earliest 
 settlers. Four of the name were constituents in 1753 and when the 
 
SCHOOLEY'S MOUNTAIN AND MOUNT OLIVE 81 
 
 family removed the church declined and when they returned in 1775, 
 the church enjoyed prosperity. These Cozards were Baptists irre- 
 spective of what others might be or do. Baptists in all conditions of 
 popularity or unpopularity, Baptists to whom truth and duty was of 
 more worth than the good will of any differing from them. Baptists 
 who accomplish aught for God and humanity are of this sort, whoae 
 faith is vital and is worth telling to every creature. Benedict says that 
 Mr. Quin made the discovery of Mr. Cozard's legacy. But the "will" 
 was not made till long after Mr. Quin had left the field. Mr. Richey 
 did good service for the church and for the cause of Christ. 
 
 The second pastorate of Rev. John Teasdale of nine years from 
 June, 1842. Prosperity characterized these years till 1850, when 
 Deacon Aaron Salmon died. His "will" gave the bulk of his estate to 
 the church, as he had said he would. The "heirs" contested the will, 
 but the courts sustained it. "Costs" however, wasted the property 
 on the lawyers and what was worse, wrought contention in the church 
 and arrayed the Godless against it. It is never safe to risk the avarice 
 of "heirs." Pastor Teasdale preferred quiet to disorder and resigned 
 in 1851. These Teasdale brothers had been the gift of Wantage, 
 (Deckertown) to the denomination. They made neither pretense of 
 wisdom or learning, nevertheless they were great, in that they had 
 "good common sense," and were true, safe and godly men and with 
 Zelotes Grenelle saved the Baptist churches in North Jersey from anti- 
 nomianism. These men were raised up at a time of need and did 
 great work under the lead of Zelotes Grenelle. 
 
 Rev. Asacl Bronson followed Mr. Teasdale. Mr. Bronson had been 
 pastor of a pedo Baptist church, but was led to see his errors through 
 Mr. Teasdale, who baptized him into the membership of Mount Olive 
 church which licensed and ordained him. Pastor Bronson continued 
 pastor till in July 1853. His successor was Rev. T. F. Clancy who 
 remained nearly ten years, resigning in the spring of 1863. Under Mr. 
 Clancy, a new house of worship was built and was dedicated in 1856. 
 After Mr. Clancey, within a few weeks, Rev. H. B. Shermer, ministered 
 for nearly six years, till his death on March 22nd, 1869. The next Oc- 
 tober, Rev. G. F. Hendrickson settled as pastor. A special work of 
 grace occurred under his labors, continuing as pastor for about three 
 years. The pastorate was again occupied by Rev. J. G. Entrikin, near 
 the close of 1873. 
 
 Next year, 1874, a meeting house was built at Drakesville and in 
 
 1875 was provided. Rev. S. Sproul settled in 1875 and stayed six years 
 
 at Mt. Olive, of mutual profit and enjoyment. Resigning in 1881, a 
 
 short interval came between his resignation and the settlement of Rev. 
 
 6 
 
82 NEW JERSEY BAPTIST HISTORY 
 
 M. M. Fogg, in April, 1881. Mr. Fogg was pastor until in 1883. After 
 Mr. Fogg, Rev. T. C. Young became pastor, at the next October and re- 
 signed in 1888, whom Rev. S. L. Cox followed and closed his pastorate 
 in 1890. In that year, thirty-six members were dismissed to constitute 
 the Netcong Church. In 1891, Rev. J. L. Watson became pa.stor and 
 is now (1900) occupying the office. Mt. OUve Church has had three 
 meeting houses. One built in 1768. The "deed" was given by James 
 Heaton, brother of Samuel. The "deed" was made to four denomina- 
 tions. A second house was built in 1810 and was a "union" house. 
 Matters were not pleasant in this union arrangement. Two denomnia- 
 tions used the building and the others built one for themselves. The 
 Baptists used the old building till 1854, when it was sold, and Mt. 
 Olive Bapitst Church built for itself a house of worship and that was 
 dedicated in 1856. In 1870, the house was renovated and enlarged. 
 
 When Antinomianism captured the Warwick Association in 1833, 
 Mt. Olive withdrew and with the First Wantage and Hamburg 
 organized the Sussex Association in 1833. Two churches colonized 
 from Mt. Olive: Ledgewood, in 1874, with twenty-eight constituents, 
 and Netcong, in 1890, with twenty-six constituents. At least one 
 member has been licensed and ordained and has been pastor of the 
 Church, exclusive of Samuel Heaton who was ordained before the Church 
 was organized. Mt. Olive has had twenty-two pastors. Two of them 
 had double pastorates. Mr. Crossley being seven years in his second 
 charge and Mr. J. Teasdale being ten years in his second oversight. 
 Pastor Sherman died while pastor, having been pastor six years. 
 
 Originally Ledgewood was named Drake.sville. The change of the 
 name of the Adllage to that of Ledgewood involved a change of the name 
 of the church. Mt. Olive claims the maternity of Ledgewood Church. 
 Since Drakesville was a mission station of Mt. Olive Church. The 
 origin of the Church is described by the Church clerk, who says: "Pur- 
 suant to a notice the citizens of Drakesville met in the old school house 
 June 22nd, 1873, to take into consideration the erection of a Baptist 
 Church (house) in the village." A committee of three was appointed 
 to select a site and arrange for lots on which to build a Church edifice. 
 Mr. H. Matthews offered to give the lots and to aid in the erection of 
 the buUding. The committee on funds reported that two thousand 
 dollars was pledged and it was voted to build in 1873 at a cost of 
 four thousand and five hundred dollars. 
 
 All of this happened a year before the Church was organized. Next 
 year, in October, 1874, a Baptist Church was constituted with twenty- 
 eight members. Six pastors have served the Church; one of them had 
 a joint charge of both Mt. Olive and of Ledgeville, J. G. Entrikin, 
 
LEDGEVILLE, NETCONG AND DOVER 83 
 
 1874-76; A. Millington, 1879-81 (Under him the upper part of the Church 
 was completed so as to be used for Sunday services.); T. F. Clancey, 
 1882-87; I. N. Hill, 1887-92. Between the pastorates of Messrs. Clancy 
 and Hill, the entire indebtedness of the Church was paid and while Mr. 
 Hill was pastor in 1888, a large contribution was made for the erection 
 of the Stanhope chapel. D. Spencer followed Mr. Hill as pastor, 1895- 
 1900. Since Mr. Spencer resigned. Rev. T. A. Gessler has supplied 
 the Church. 
 
 Netcong Baptist Church sprang from a mission of the Mt. Olive 
 Church, which was first known as Stanhope and is in Sussex county, on 
 a stream dividing Morris and Sussex counties. Allusion is made to 
 Stanhope chapel as early as 1887-8, and is distant from Mt. Olive Church 
 about five miles. In 1890, twenty-six members were dismissed to con- 
 stitute the Netcong Church, these and other Baptist residents, in all 
 thirty-six, were constituted that body, occupying the Stanhope chapel. 
 In 1893, they report that they have enlarged and improved their meet- 
 ing house, implying a building previously erected. Information from 
 Netcong and Dover is indefinite , in general statements . Rev. William 
 H. Shawger was pastor at an early date, whether the first pastor is not 
 clear. 
 
 On February 22nd, 1892, a mission at Dover was begun, which Mr. 
 Shawger maintained until September, 1893, when thirty-nine members 
 of Netcong were dismissed to form Dover Baptist Church, including Mr. 
 Shawger, who became pastor at Dover, he removing to that place. Mr. 
 J. A. Crawn was ordained for the pastorate at Netcong in 1894. Rev. 
 William H. Head followed Mr. Crawn in 1895 as "supply," and in 1898 
 is stated to be pastor. The close of his pastorate is not given, but Rev. 
 J. A. Peake was pastor in 1900. Netcong is a rural Church, and the 
 future of such churches is not cheering. 
 
 The Dover Church, which colonized from Netcong church three 
 years after its institution, probably impaired the strength of Netcong. 
 If so, they have not complained. An increase in the number of churches 
 is not an index of denominational growth, except as resources and popu- 
 lation increase, especially if the mature and resourceful churches starve 
 distant places to keep the starvelings at home alive. 
 
 Baptist interests in Dover assumed real form when Pastor Shaw- 
 ger of Netcong Baptist Church, with Mr. William Morey and Mr. D. 
 Jones, on Feburary 22nd, 1892, rented a hall in Dover and began a 
 Baptist Mission. Pastor Shawger and these two gentlemen (Baptists) 
 sustained the mission until on September 18th, 1893, when with 
 thirty-nine members dismissed from Netcong Church constituted the 
 Dover Baptist Church. Mr. Shawger was chosen pastor of the Dover 
 
84 NEW JERSEY BAPTIST HISTORY 
 
 body. The Church there worshipped in a hall until they moved into 
 their own Church edifice, in April, 1896. Their house of worship had 
 cost six thousand dollars. It was a large and fitting place of worship. 
 In its early years, Dover Baptist Church grew rapidly in membership. 
 Later its increase accords with the average increase of Baptist Churches. 
 Mr. Shawger is now (1900) pastor at Dover. 
 
 In 1800, members of First Wantage living in Newfoundland asked 
 the Church to observe the Lord's Supper in Newfoundland twice a year. 
 The request was granted and Pastor Southworth of First Wantage 
 preached at Newfoundland once each month from the time of the re- 
 quest. Four years developed increased Baptist interest under the active 
 labors of Mr. Southworth, and in 180-1 the Newfoundland Baptist Church 
 was formed. The Church united with the Warwick Association. But 
 in 1817, it was "resolved that this Church shall be dropped from our 
 minutes." In 1822, its name appears again and the Church reported 
 a membership of thirty-five. The Church reported in 1823, seven 
 baptisms and a membership of forty-five. When constituted Ebenezer 
 Jayne was ordained. He was still pastor in 1809. Thomas Teasdale 
 followed Mr. Jayne, in 1811. In 1839, the Church united with the 
 Su.ssex Association. That body was made up of Churches which had 
 separated from the Warwick Association when it divided, in 1833, 
 adopting Antinomianism. The Sussex Association representing the 
 missionary, temperance and working forces of Christianity. In 1856, 
 the name of the Church disappears from the minutes of the Sussex As- 
 sociation. 
 
CHAPTER VII. 
 
 BETHLEHEM, HAMPTON JUNCTION, CLINTON 
 AND WASHINGTON CHURCHES. 
 
 Rev. Messrs. David Jayne, Ebenezer Jayne, John Ellis and David 
 Bateman (pastor of Kingwood, 1818-1832) each preached successfully 
 in the northern parts of Hunterdon county. A church organization 
 was not attempted until the appointment by the board of the State 
 Convention of Rev. Thomas Barrass to be a missionary in north New 
 Jersey, including North Hunterdon county in his field. The brothers, 
 Thomas and Edward Barrass were men of force, of intelligence and de- 
 votion to their work, and among the most efficient pastors and evange- 
 lists in the state. People were not long in finding out that they were 
 of the sort that never apologized for being Baptists of the straightest 
 kind. 
 
 The Bethlehem Church was formed in October, 1837. It was a 
 child of Kingwood Church; pastors of that Church occupying the field 
 baptizing the converts, who are supposed to have united there. The 
 constituents numbered thirteen. In 1839, a spacious meeting house 
 was built. Before this worship was in private houses and barns and 
 groves as the seasons permitted. Among the members of the Church 
 was Nathan Terribery. Those who knew the men and women of these 
 earlier times will be surprised that so large and costly a house of worship 
 was built. Mr. Terribery was one of the men who asked: "What is 
 necessary?" and measured his benefactions by the needs and not by 
 what he could spare, and who never limited himself by other than the 
 needs. The New Hampton (Junction) Church, a colony from Bethlehem 
 Church had a meeting house paid for, ready for its use, and Deacon 
 Terribery was chairman of the committee that built it. Mr. Barrass, 
 as missionary and as pastor, was nineteen years in this field, giving 
 most of his time to Bethlehem Church. Under his administration, 
 the Church had grown from thirteen members to one hundred; had built 
 two houses of worship and paid for them. Resigning in March, 1850, 
 he was at once followed by E. M. Barker, 1850-53; J. J. Barker, 1853-58; 
 William Archer, 1858-63; George Young, 1863-67; H. Wescott, 1867-72. 
 
 In June, 1868, nineteen members were dismissed to form New 
 Hampton (Junction) Church. Had these remained in the mother 
 Church, one pastor would have sufficed for the whole field. Twenty- 
 
86 NEW JERSEY BAPTIST HISTORY 
 
 four members, including the pastor, Mr. Wescott, were dismissed in 
 1872 to organize the Clinton Church. The going out of these colonies 
 was a serious loss to Bethlehem Church. Clinton especially, being near 
 by and the town a growing place, while the house of the Bethlehem 
 Church was in a lonely rural neighborhood and but for a legacy condi- 
 tioned upon maintaining worship in the original Church edifice, the 
 Bethlehem Church would have been removed to either Clinton or to 
 Pattonburg, a chapel having been built in the last-named place, where 
 nearly all the services are held. Mr. J. W. Porter, a student, minister- 
 ed at Bethlehem in 1874. T. C. Young became pastor in April 1876-77; 
 A. B. Still, 1878-86; L. Myers, 1886-88; J. H. Hyatt, 1888-96; M. M. 
 Fogg, 1896-99, dying while at his work. Mrs. Kilgore gave a lot for a 
 parsonage and a pastor's home was built under Rev. T. C. Young's 
 pastoral care. Rev. A. B. Still had a joint pastorate with Hampton 
 Junction Church till 1882 and his memory is recalled with pleasure. 
 Mr. Still and Mr. Hyatt were pastors each about eight years. Two 
 colonies have gone from Bethlehem, Hampton Junction and Clinton. 
 
 The church has had twelve pastors, the first of whom held the 
 office for thirteen years. It has had two houses of worship and a 
 chapel. The pastor resides in the parsonage beside the church over a 
 mile from Pattenburg. There is no prospect of a large membership. 
 With an increase of population, it might grow in strength and force 
 and be a source of spiritual power in a wide section. 
 
 New Hampton, Hampton Junction, Central Baptist Junction are 
 the several names which the Baptist church at the Junction, Hunterdon 
 county, has been known by. Earliest it was know as a "branch of the 
 Bethlehem Baptist Church," where Pastors Barrass, Barker and others 
 maintained a mission station. Deacon Terriberry lived near the Junc- 
 tion and no doubt was the means of the building of the meeting house 
 there in 1852. He was a constituent of the Junction Church formed in 
 1868 wiih nineteen members. As yet the young Church could not sustain 
 itself and the mother Church divided the ser\aces of its pastors with it 
 for more than thirteen years and was cheerfully consented to by Pastors 
 Still, Young and Wescott, and Pastor G. F. Hendrickson, of Port Murray 
 supplemented their work for months. Strength was thus gained and in 
 April, 1882, Rev. John Moody became pastor. A work of grace was 
 enjoyed under his labors. Within two years, Mr. Moody was called 
 away and, in 1884, Rev. Willliam A. Smith entered on the pastorate of 
 both the Junction and the Washington Churches, four miles apart. 
 
 Mr. Smith was active in his two-fold service. He devoted special 
 attention to Washington, where as yet a house of worship was to be 
 erected. Mr. Smith closed his work at the Junction in 1889. Rev. G. 
 
JUNCTION AND^CLINTON 87 
 
 W. Everitt followed, and in February, 1891, a beautiful house of worship 
 was dedicated. Mr. Everitt had a very useful pastorate. His enjoy- 
 ment of the new sanctuary was short. In December, 1892, both him- 
 self and companions were summoned in their early life to the reward of 
 the faithful on high. In May, 1893, Rev. L. A. Schnering entered the 
 pastorate and retired in February, 1895. His successor was H. M. B. 
 Dare, 1895-1902; Central Junction may become a large Church. Rail- 
 road centers have a changing population and their population depends 
 upon how long the railroad shops stay. These have now been removed 
 but it is a satisfaction to pastor and people to know that whatever hap- 
 pens to a locality. Divine truth is living seed and if it does not germinate 
 in one locality, it may in another. Aside from joint pastoral care with 
 Bethlehem and Washington, five pastors have served the Junction 
 Church, one of whom died while in office. Two houses of worship have 
 been built, one in 1852, the other in 1891. 
 
 Clinton Baptist Church originated from Bethlehem Church. There 
 is a dwelling house in Clinton occupied and owned by a member of the 
 Baptist Church, originally built for an Episcopal meeting house, it was 
 remodeled for a denominational school. One of the stockholders cher- 
 ished Baptist ideas of Bible teaching. Through his influence, Rev. E. 
 R. Hera, pastor of Cherry ville Baptist Church, was obtained for monthly 
 service. On one occasion, Mr. Hera gave Baptist views of truth and of 
 duty. The Pedo Baptist stockliolders took offense. On other occasions 
 they found no fault, content to hear the advocacy of doctrines they 
 also held. When Mr. Hera, came to his next appointment, the door 
 was locked and he was in the street. Such is pedoism: only our own 
 and us. 
 
 This outrage stirred the town. A few Christian Methodists opened 
 the Methodist Church edifice that day for Mr. Hera and the largest con- 
 gregation Mr. Hera had had gathered to see a man who preached his 
 convictions of truth, irrespective of place or hearers. It was not the 
 first and only time in which our Methodist brethren showed their love 
 of truth and honest convictions in the preacher under like circumstances. 
 Shut out from the only public hall in the town, Baptist meetings were 
 omitted for a time. 
 
 When Rev. Mr. Archer was pastor at Bethlehem, he preached in 
 Clinton in private houses. In the meantime, Mr. J. G. Leigh, the stock- 
 holder in the old building, of Baptist convictions and who had influenced 
 Mr. Hera to come and preach at Clinton, built a school house and em- 
 ployed teachers, causing the old parochial school to wither and die. 
 The building which had been an Episcopal meeting house and school 
 was sold and Mr. Leigh bought it so that the Baptists went back to the 
 
88 NEW JERSEY BAPTIST HISTORY 
 
 place from which they had been locked out. An extensive revival broke 
 out in Bethlehem Church, the pastor of which lived at Clinton. In May, 
 1870, he baptized six residents of Clinton. Mr. G. T. Leigh may have 
 been one of them. Soon the organization of a Baptist Church in Clinton 
 arose. Mr. Leigh gave the lots for a Baptist Church edifice. The house 
 begun in the summer of 1871 and in March, 1872, thirty-seven disciples 
 constituted themselves a Baptist Church in the building from which they 
 had been expelled. At this meeting, Mr. Leigh was chosen one of the 
 deacons and also treasurer of the Church. Rev. H. Westcott, pastor at 
 Behtlehem Church, was one of the constituents and called to be pastor 
 at Clinton, entered at once upon his duties. 
 
 Their house of worship was dedicated in August, 1872. It was a 
 large and most fitting structure having cost ahnost eleven thousand dol- 
 lars, besides the value of the lots. The accomplishment of this result 
 may signify the part Mr. Leigh had in it. Mr. Wescott remained one 
 year. This was the second Baptist Church he originated, the former being 
 First Woodbury. He has ahvays been a most efficient helper of new and 
 weak Churches, having at his command private resources that enabled 
 him to serve Churches without consideration of a salary. Pastors fol- 
 lowing were: W. H. Sermer, 1873-77; G. B. Young, ^877-79; H. D. 
 Doolittle, 1879-1880. (At midnight he passed to the everlasting man 
 sions. Just before he died he called for Deacon Leigh and asked: 
 "Deacon, can't I lie just out yonder?" pointing to the Baptist ceme- 
 tery. There his body waits the resurrection of the just.); I. N. Hill, 
 1880-85; P. A. H. Kline, 1886-93 (The house of worship was enlarged, 
 the grounds improved, needful comforts for man and beast provided, 
 and best of all, the field which had been barren of spiritual returns, was 
 fruitful in converts and in growth. His resignation was accepted with 
 deepest regret.) ; E. E. Jones, 1893-96; E. J. Skevington, 1897 and is now, 
 1900, pastor. 
 
 Clinton has had eight pastors; one died; only Mr. Kline remained 
 eight years. There is every reasonable hope that the Clinton Church 
 will have growth and become a center of earnest Christian power. 
 
 The Hampton Junction Church in 1882 called to be its pastor Rev. 
 J. W. Moody. In the spring of 1883. he began an afternoon Lord's day 
 service in the school house, about a mile out of Washington. A 
 blessing attended the service. In April, 1883, thirteen were baptized. 
 It was resolved by the Junction Church, on May 20th, to form a Church 
 in Washington. An organization however did not take place until 
 October 22nd, 1883. Washington was distant from the Junction four 
 miles. Services were continued in Washington by Mr. Moody's suc- 
 cessor, Rev. W. A. Smith. The baptized converts united with the 
 
WASHINGTON 89 
 
 Hampton Junction Church. Mr. Moody closed his labors at Hampton 
 Junction Church, Janaary 27th, 1884, and the Washington Church was 
 organized and was supplied by him nine months before his removal and 
 was its first pastor and one of the constitutents of the Washington church, 
 nineteen being the whole number. Already measures had been taken 
 to erect a house of worship. A lot had been bought and some materi- 
 als for a house of worship. At this juncture Pastor Moody accepted a 
 call to a distant field. 
 
 Rev. W. A. Smith was called to the pastorates of the Churches and 
 entered on his work in April, 188-4. The concern of chief moment was 
 the building of the Church edifice in Washington. The missionary 
 committee of the Association had talked over it, but as yet had done 
 nothing. That committee, in 1884, was re-organized. A new member 
 suggested that Cherry ville. New Brunswick and Flemington each give 
 five hundred dollars, and the other Churches of the Association made up 
 the balance of the cost of the house. The Senior Deacon of Cherry- 
 ville, H. Deats, indorsing his pastor's suggestion. The plan was approv- 
 ed and this action was an inspiration to the Churches of the Association. 
 The needed sum was promptly secured. Cherryville alone of the three 
 Churches paid the five hundred dollars. Mr. Smith was pastor at 
 Washington until 1895, having resigned at the Junction Church in 1889, 
 having been pastor of two Churches five years and of Washington Church 
 exclusively about six years. Rev. C. W. Haines was pastor, 1895-98. 
 Rev. E. A. Boom followed Mr. Haines, 1899, and is now (1900) pastor. 
 
 Four pastors have ministered to the Church. One house of worship 
 has been built and paid for. 
 
CHAPTER VIII. 
 
 MANSFIELD, MONTANA, KNOWLTON 
 AND DELAWARE. 
 
 There is but little data of the churches of an early day which came 
 and are not; that if they did not illustrate the missionary convictions 
 and the real type of our Baptist ancestry, the veil of oblivion might 
 be dropped over them. It would not, however, be just to the men 
 and women who laid the foundations of our Baptist faith and have 
 Isuilt for us what we have of denominational life and of outcome. 
 
 Morgan Edwards gives what we have of the early life of Knowlton 
 church, stating that, "about 1754, two Baptist families, each a hus- 
 band and wife moved from Kingwood to the neighborhood." Soon 
 after their coming, another Baptist family from Kingwood moved to 
 that vicinity. These invited Baptist ministers to visit them. Their 
 pastor at Kingwood and Rev. H. Crossley of Mount Olive church 
 visited them. As a result of their labors, eight persons went to King- 
 wood and were baptized, uniting with that church. The date of the 
 deed of the land, on which their meeting house stood was August 9th, 
 1756. Their house of worship was built in 1763 and was distant five 
 miles from Roxbury (Mount Olive) Baptist church edifice, on a knoll 
 like a sugar loaf, the top of which was broken off. From this resem- 
 blance the church derived its name, "Knowlton." Knowlton became 
 extinct in 1800. 
 
 Rev. T. F. Clancy, an intelligent and cultured man, sent by the 
 Philadelphia Association to take charge of the Honeywell school, and 
 pastor of the Delaware church, writes in 1853: "About eight miles east 
 of the Delaware church formed in 1834, is an old grave yard, killed (?) 
 by a drunken minister, if tradition bears true testimony." The Del- 
 aware church was in Knowlton township, probably formed of descend- 
 ants of Knowlton church. Oxford, (now Montana) possibly had a 
 like origin. Mansfield also, had its beginning from Knowlton in 1786. 
 Kingwood, the eldest daughter of First Hopewell was pre-eminent 
 a missionary church and First Hopewell would have been, but for 
 antinomianism. Middletown is thus the ancestress of nearly all the 
 Baptist churches in Hunterdon, Warren and Sussex counties of New 
 Jersey. Thus Middletown, the senior Baptist church, south of Rhode 
 Island, through Cohansie, First Hopewell, and Hightstown is the 
 
MANSFIELD 91 
 
 fountainhead of Baptists in North, Central and South Jersey. It is also 
 represented far South and West. It's only peer is Piscataway, the 
 fruitfulness of which is like to that of Middletown. The memory of 
 Obadiah Holmes, the virtual founder of Middleto%vn, is indeed blessed. 
 Rev. H. Crossley was the first pastor of Knowlton, for three years. 
 Elkana Holmes was pastor in 1775, and after him, Rev. D. Jayne, an 
 indefinite time. In 1785, Daniel Vaughan was ordained for the pas- 
 torate. With his charge, Morgan Edwards account of Knowlton 
 church closes January 2nd, 1790. 
 
 Morgan Edwards, under date of December 29th, 1789, says of 
 the early history of Mansfield, commonly written Mansfield wood 
 house, the name of the township in Sussex county, "they hold worship 
 in a private house, except when many come together. Then they meet 
 in Dr. Cummings's barn. The families are about twenty, whereof 
 twelve persons are baptized and in the communion." No meeting 
 house; no minister; no salary, and yet collect something considerable 
 to pay for ministerial visits. One of the first settlers of Mansfield was 
 Mr. Abraham Giles, a member of Knowlton church. He invited Rev. 
 Mr. Crossley, pastor of Knowlton, to preach at his house sometime 
 in 1763. This raised the curiosity of the few families who had made 
 settlements in the neighborhood. Mr. Crossley and others repeated 
 their visits and some of their hearers became very serious. 
 
 In 1770, Dr. Robert Cummings of Pennsylvania, settled in the 
 neighborhood. His wife was the daughter of Andrew Bray, Esq., and 
 a very sensible woman. He also encouraged ministers to come preach 
 at his house. The next who opened a door to Baptist preachers, was 
 a Dutch family named Beam, and it so happened that his daughters 
 were the first in these parts who received the baptism of repentance 
 for the remission of sins; viz., Elizabeth, Christianna and Susanna. 
 After them followed their father and mother, Jacob and Catharine. 
 Next followed the names thirteen. These persons on November 20th, 
 1786, were formed into a church by Rev. David Jayne. On November, 
 12th, 1788, twelve members went from hence to settle at Niagara and 
 took a preacher. Rev. William Haven, with them. The early preachers 
 at Mansfield have been named. Later, Mr. Cox preached af Mansfield, 
 once each month and received twelve bushels of wheat yearly for his 
 labors. * * * Qne minister, Thomas Jones, a Welshman, was 
 ordained by D. Jayne. Mr. Jones was a man of originalities. He 
 removed to the State of New York. 
 
 This record of Mansfield is very satisfactory. Since but for it, we 
 had not known of early Baptist planting there, nor of the part in it 
 of Knowlton. The First Mansfield church of 1786, is renewed by a 
 
92 NEW JERSEY BAPTIST HISTORY 
 
 re-organization in 1841, as Point Murray by the Board of the New 
 Jersey Baptist State Convention. Missionaries Rev. WilUam Pollard 
 and Thomas Barrass both of Flemington Church were sent to these old 
 fields of Knowlton and Mansfield seventy and fifty years after the early 
 planting; each, Mansfield, now Pt. Murray; Oxford, now Montana, and 
 Delaware, were an out-growth of Knowlton, a legimate offspring of 
 Kingwood. In July, 1841, Rev. T. H. Cole, licensed by the Delaware 
 Church in 1840, and got astray spiritually but was recovered, visited 
 the places of his youth, doing the work of an evangelist. With four 
 others, three of them from Oxford (now Montana), in all five, reconsti- 
 tuted Mansfield Church (now Pt. Murray). Thus twice Mansfield 
 derived its life from the Old Knowlton; first from itself, next from 
 its lineal descendant and occupant of its original field and by one, 
 which Delaware church commissioned to preach. 
 
 In 1842, a house of worship was built in Point Murray and in 1894, 
 the name of the church was changed to that of the to-mi in which it 
 it was located. Mr. Cole was the first pastor; Rev. J. J. Carey became 
 pastor in 1848, and in 1852, Rev. Edward Barrass settled as pastor. 
 Successors were Rev. J. Timberman, 1858-60; J. K. Manning, 1864-67; 
 H. C. Putnam, William Humpstone and H. Wescott followed, each one 
 year; G. F. Hendrickson, 1873-77; T. C. Young, 1879-81 ; C. W. O. Nyce, 
 1882-86; C.L.Percy, 1887-90; G.F.Love, 1890-92; T.E.Vasser, Jr., 1893- 
 1900. Point Murray being on the canal, was a business center, where 
 boats received and discharged freight. Since 1841, sixteen pastors 
 have served the church. This is not an impeachment of their integrity. 
 Rather their going there is an instance of self denial and of devotion to 
 the best interests of humanity and of their purpose to do what they 
 could to bless and save them who are "ready to perish." A small 
 salary and an isolated location has doubtless shortened ministerial 
 service. 
 
 Originally, Montana was Oxford. Oxford and Delaware churches 
 were closely linked by their nearness to each other and by the labors 
 of the two brothers, Thomas and Edward Barrass. Delaware church 
 was in Knowlton township and Oxford was near by. Both were an 
 outgrowth of Knowlton. Thomas and Edward Barrass were much 
 like to the brothers, Thomas and John Teasdale, eminent for piety, 
 character and devotion to Baptist interests in North Jersey, these 
 with Zelotes Crenelle ought to be held in everlasting remembrance 
 among us for their work and worth. Mr. T. F. Clancy writes in 1853 
 of the Oxford church that it was constituted with nine members. The 
 church prospered under the missionary labors of the men whom the 
 State Convention sent into its field. 
 
MONTANA 93 
 
 In 1842, a party claiming to be the Oxford church drew off, oppos- 
 ing all benevolent societies, Bible, Tract, Sunday-schools, missions 
 and seminaries, as being innovations on Baptist usages. Although a 
 small minority and the church clerk being one of them, they kept the 
 papers of the church, locked the meeting house door and denied access 
 to it, by the majority, whom they excluded as heretics. The church, 
 although assured of their power to dispossess these usurpers, chose to 
 build a new house of worship, which was dedicated in 1847, and to 
 leave the faction in the hands of God, protesting against thir action 
 and filling claims against the property. The faction is now reduced 
 to a very few. * * * Rev. Thomas Barrass who was pastor from 
 1831 to February, 1844, resigned. His brother Edward was "supply" 
 in 1846 and pastor in 1847 imtil 1850 and ministered to the church for 
 seven to nine years. Rev. Mr. Clancy preached once in four weeks for 
 Oxford church until April, 1855. 
 
 Soon after the division, about 1842, a majority of the evangelical 
 party formed the Franklin church. An antinomian faction went out 
 of Hamburg church in 1823, calling itself Franklin. It died of inanition. 
 But not succeeding the members at Franklin returned to Oxford. 
 After Mr. Clancy, Rev. Edward Barrass was recalled and had a second 
 charge of four years. Rev. J. Timberman was pastor in 1859. Rev. 
 William Pike served a year. Mr. J. K. Manning was called and was 
 ordained in November, 1862 and remained four years. Pastors follow- 
 ing were: S. L. Cox, 1868; J. J. Muir, 1868-70, being ordained in Aug- 
 ust, 1869. M. M. Finch was ordained for pastor in June, 1871. His 
 stay was only ten months. Rev. A. B. McGowan followed and re- 
 signed in 1875. Mr. C. Warwick was ordained in February, 1876. 
 Rev. S. G. Silliman, 1877-79; J. M. Scott, 1880-81; E. M. Lamb, 1882-90. 
 While pastor, the house of worship was repaired and improved. Rev. 
 E. A. Boom, 1896-97; S. L. Cox, 1898. W. E. Cooper was also pastor 
 about two years. 
 
 Seventeen pastors have ministered to the church. Two of them 
 have been recalled. Thomas Barrass was pastor thirteen years and 
 the two pastorates of his brother Edward, nearly equalled that of 
 Thomas. Montana is believed to have been formed of descendants 
 of Knowlton, constituted in 1763. Two meeting houses have been 
 built by the church. Small salary, mountainous country and secluded 
 section relieves pastors and people from the love of change. Railroads 
 laterly have relieved these hills of their seclusion. The people have 
 the same elements of character, intelligence and companionship that 
 characterize other American communities. 
 
94 NEW JERSEY BAPTIST HISTORY 
 
 In 1821, the Board of the Pennsylvania Baptist State Convention 
 sent Rev. J. C. Hagan to labor in Sussex county, New Jersey. Mr. 
 Hagan remained two winters and was followed by Rev. J. Booth assisted 
 by Rev. Thomas Menton. * * * xhis action was induced by the 
 Honeywell school fund, which had been left to the Philadelphia Asso- 
 ciation. Mr. Honeywell is supposed to have left $20,000, to found 
 a school for the education of slaves and of the children of poor parents. 
 There was not a Baptist organization in New Jersey to which he could 
 give this legacy, when he made his will in 1773. (Minutes of Phila- 
 delphia Association, pages 181, 200, 326.) The supervision of this 
 school brought distinguished ministers of that Association to this 
 field. * * * "Isaac Stelle, Montany, Samuel Jones, J. Mathias, 
 who visited the school for thirty-six consecutive years, with only one 
 interruption," so writes Mr. T. F. Clancy sent by the Association to 
 be its principal. Three trustees were named in the will of Mr. Honey- 
 well: Isaac Stelle of Piscataway, Benjamin Miller of Scotch Plains, 
 and Samuel Jones of Philadelphia. Thus indicating his preference 
 for a New Jersey supervision. 
 
 In October, 1891, the trustees of the Philadelphia Association 
 reported money on hand: $1, 964. The total receipts of the Honeywell 
 School Fund amounted to $4,504.02. of which amount $4,100 was 
 received from matured loans of the city. There is a cash balance to 
 new account of $2,979.02, of which balance $2,600 awaits re-invest- 
 ment. Had Mr. Honeywell endowed Hopewell School, he would have 
 prevented the crime of its removal to Providence, Rhode Island, by 
 the "outsiders" of New Jersey. 
 
 When in 1830, the New Jersey Baptist State Convention had been 
 organized, its Board sent Rev. William Pollard to Sussex county, to 
 counteract the tendencies of our churches in North Jersey to anti- 
 nomianism. Later they sent the Barrass brothers, Thomas and 
 Edward, who with Zelotes Grenelle and the Teasdale brothers saved 
 the older churches from the wreck which befell many others. Thomas 
 Barrass was the first pastor of Delaware church and was followed by 
 his brother Edward, under whom the house of worehip was begun in 
 in 1838. The succession of pastors was; J. R. Morris, 1841; J. R. 
 Curran, 1842-45; Thomas Teasdale, 1845-47; T. F. Clancy, 1849-53. 
 Mr. Clancy was sent by the trustees from Frankford, Penna., to be 
 principal of the Honeywell School. He became pastor of the Dela- 
 ware church and was ordained there. He wrote histories of the origin 
 and growth of many Baptist churches in North Jersey. A. Harris, 
 1854; William M. Jones, 1859, and C. E. Cord, one year. In 1853, 
 the membership was sixty. They had a good brick meeting house. 
 
MONTANA 95 
 
 Twenty-five were added by baptism in one year and in 1856, a deacon's 
 widow, Mrs. Aten, canceled all of their debts. Not reporting to the 
 Association for many years, a committee was sent to inquire their 
 state. The committee reported in 1870, advising that the name be 
 omitted from the list of churches. The report was adopted. 
 
 Antinomianism is supposed. The intense hyper-Calvinistic ideas 
 of the day had made way for it. The denomination was almost uni- 
 versally and vitally impaired in efficiency in New Jersey for half a 
 century. The organization of the New Jersey Baptist State Con- 
 vention was providential. Under the leadership of Pastor Webb of 
 New Brunswick and Morgan J. Rheese of First Trenton, the words of 
 Caesar after Pompeii, are fitting: "Vini, visi, vici." 
 
 Rev. T. F. Clancy of Sussex county wrote an account of Montana 
 (Oxford) church in 1853. Oxford and Delaware churches were linked 
 together by their nearness to each other and by the labors of the two 
 brothers, Thomas and Edward Barrass. The Oxford church 
 prospered under missionary labor and numbered eighty members. In 
 1842, temperance and missionary questions awakened very special 
 interest. In the fifties Rev. Mr. Clancy for a time preached once in 
 four weeks for Oxford until April, 1855. The period of Mr. Clancy's 
 ministry was probably short. 
 
 9^ 
 
(•ii.\ni:i: i\. 
 
 ri,i:Mi\(i'ix)N. SANDY miKiK. wkimsvii.i.i; wn cnKinn' 
 
 VIII 1 
 
 Tho Flotjunirton llnptiMi cliurrli ih a {lauitht«;r of «hr KinffwcKxl 
 rhurrh. Kroin 17<VI. I)avi«l SiilUm. N. CUtx, (J. A. Hunt fiml Jnmm 
 Mc!,:uij:hlin. c<ncl» jKudor of KiiijiwcKKl church, mmnl,ain«><l regular 
 ;»p|xtiniM(i'nt.H in Mcminglon. Mr. Sullon, ctf KinKwiKxl, l»y hin 
 pnv»clnnR in Kli'mi?»jrton, doulillctut irillticnccd Thonin^ l-<»wry ami 
 .l.iinc.t I'.ilily in \lt\ii, to Riv(> (lie (troiind oit which to Innid a hnptini 
 mctMinn ho»i!«<». Next year. 17<M\. Mr. Sutton i«'cun><l th«> t-nction of 
 the hoiiJ«» an<l in the n«'nrly twenty ycnrn of hi* clinrsfp «»t KinffwocKi. 
 prcnchctl in it. Morgan Kdwartl« ch^Mcrilxw Mr. Sutton. "He haw oft(>n 
 heen compared to Nathaniel, of whom it w.'u* tuiid: 'Then> wax no (Oiilc 
 in him.' " Mr. Sutton w:w i>!»i«tor of a wealthy church and of a willing 
 people. 
 
 The pa!«t«)rate of Mr. Sutton at KingwtKHl wa« a npi'cial Providpncc 
 for Baptist intenwtj*. He wa« the right man in the right place, not 
 only to anticipate the future, hut nn nuich to contnjl tho influi-nc*'*! 
 and mean« of his time to mouhl that future. The unprt*tentious houne, 
 the building of which he ko quickly accompliHluHl han had triple utum. 
 It wns a »«mctu.ary of pniiw sun! prayer. It wa« alw) the sanctuary 
 of our sick and wountled sohlien* in the American Revolution; again 
 it l>ec4uno "a houHc of prayer" !in<l of m««»««tg«'« of life to other nicit and 
 woun«le<l one.s. Nor yet w.'u< it*< miction done, heing a lr)ng linn- hom«! 
 .and center when'in wa*« <leveIop«*d a church which waK :u» antidote 
 to the falsities of its ,ancei<try. which cherishetl the faith of the early 
 disciples .and of Haptist^s in these later time«<, a church that is a npring 
 whenc»» living waters flow for "the healing of the n.ationjt," Would then? 
 have l)een a Baptist church in Klemington, so early, entwining it* rootn 
 about the early settlerx and a foundation of social order and piety, had 
 Mr. Sutton failed to compn-hend the future? 
 
 In the interim of the defection of Mr. Cox from evangelical tnith, to 
 the coming of Mr. Hunt to Kingwoo<l, Kev. Mr. Kwing of Finfl Hop«»well 
 pre.achiHl in Flemington once in four weeks. B.istor Hunt s«'ttle<l at 
 KingwjxxJ in October. 170.5, thre«» years before the Flemington church 
 w.an formed. He engaged to devote one third of his labom in Heming- 
 ton. The meeting house in FlemingtOD "wa« almoMt in ruiiui." In 
 
KINGWOOD AND FLEMINGTON 97 
 
 the Cox episode it was unused and neglected. It was repaired and 
 Mr. Hunt baptized six converts. These with ten dismissed from 
 Kingwood were constituted the Flemington church in 1798. Mr. 
 Hunt ministered at Flemington till 1 803, after that he limited himself to 
 Kingwood, untU his resignation. Mr. McLaughlin followed Mr. Hunt 
 at Kingwood. He agreed to divide his labors between the two churches, 
 preaching in either alternately and yet Kingwood wag one of the 
 wealthiest Baptist churches in the country. Amply able to command 
 the entire time of a pastor and thus at the sacrifice to itself of its own 
 needs gave a generous motherly care to its daughter. 
 
 Mr. McLaughlin became pastor at Kingwood in 1808, serving 
 both churches till 1811, when he followed Mr. Hunt's example and 
 limited himself to Kingwood. Nearby pastors "supplied" Flemington, 
 as the church could secure them until April, 1812, when Mr. C. Bart- 
 olette "supplied" the church for a year. On May 1st, 1813, he was 
 ordained and remained as "supply" for two years and in April, 1814, 
 settled as pastor. 
 
 There are events which mark an era. Pastor Bartolette's coming 
 to Flemington was one such. He was a wise man and prudent, an 
 able preacher, a good pastor and like to his Divine Master, "went about 
 doing good." Under his efficient labors, the church grew in strength 
 and in number. His pastorate of thirty-four years, was fuD of the 
 tokens of Divine favor. Coming to the church when it was weak, 
 numbering but eighty members, at his resignation in 1846, it was 
 flourishing and numbered three hundred members. More than four 
 hundred had been baptized by him into the church. His salary in 1812, 
 was two hundred dollars; at the latter part of his charge it was increased 
 to four hundred dollars. This however, was not the measure of the 
 pastors' income, since it was a universal custom in our churches in those 
 days, to share with the pastor, various supplies to the families, the 
 furniture, the bam, the wood and the poultry yard, which the writer 
 knows, exceeded the nominal salary many hundreds of dollars and 
 relieved all anxiety for old age. Mr. Bartolette left the church one of 
 the most efficient Baptist churches in the State. He was an evangelical 
 preacher, a high toned Cahdnist, impressing his hearers with a sense of 
 the Divine Sovereignty and of mankind's reprobacy. Some feared that 
 he might launch into the "Dead Sea" of Antinomianism. But he was 
 more of a Christian than a doctrinarian, nor ever overlooked the fact, 
 that the condition of faith in atoning blood implied responsibility as 
 well as obligation. It is a tmeism, that Calvinistic pastors build up 
 strong, numerous, abiding and independent churches. Presbyterian- 
 ism is an instance. History verifies Bancroft's statement, that 
 
98 NEW JERSEY BAPTIST HISTORY 
 
 Calvinism is the fountain source of missions and of the mighty agencies 
 which bless humanity and gives to Christianity its aggressiveness^ 
 Pastor Bartolette was a missionary pastor. 
 
 At Sandy Ridge, a meeting house was built in 1817 and a church 
 organized in 1818, where he preached half of the time till March, 1832. 
 In 1836, a large and substantial house of worship was built in Fleming- 
 ton. In that year also, a church was formed at Wertsville. An exten- 
 sive work of grace was enjoyed in 1838. First Hopewell and King- 
 wood, the eldest daughter of First Hopewell, were missionary churches 
 until the cancer of Antinomianism developed in Kingwood in 1831-5. 
 The former, though deteriorating by the process of self-absorption, 
 is still living because of her former spirituality and wealth. King- 
 wood has a "name to live" but is dead. Baptisttown however, con- 
 stituted of its evangelical element is its substitute in Kingwood. Flem- 
 ington church is the fourth generation from Middletown, the succession 
 being Flemington, Kingwood, First Hopewell and Middletown. Five 
 were licensed to preach in the pastorate of Mr. Bartolette. Three 
 were ordained upon the call of Flemington church. Of these, were 
 the two brothers, Thomas and Edward Barrass. They labored and 
 suffered in destitute places and served needy churches; that but for 
 such men, would have been wholly destitute. Another of the three 
 ordained at Flemington was William Pollard. 
 
 All of them were earnest, able preachers and had an enviable record 
 among ministers and churches. Usually our early ministers were 
 men who travelled far and near; often were hungry and poorly clothed, 
 choosing sacrifice and hardship, rather than leaving a call unanswered, 
 or an opportunity for service unmet. Then and now. New Jersey has 
 had and has, noble, devoted men who delight in sacrifice for the privi- 
 lege of service. Thus also, they are everywhere; whose whole purpose 
 in li^dng is, likeness to the Divine One, who "gave himself for us." 
 Mr. Bartolette spent the evening of his days among the people to whom 
 he had ministered. Their love clung to him as a mantle. He died in 
 1852, sixty-eight years old. He had only one settlement as pastor. 
 
 Rev. C. W. Mulford having been called to be pastor, entered on 
 his official duties in the fall of 1846. Mr. Mulford was quite unlike 
 his predecessor. Mr. Bartolette was a sedate man both in the pulpit 
 and in social life. Mr. Mulford was an animated preacher, genial in 
 social life. His charge was cut short by a bronchial affection, to about 
 three years, which issued in his death. Rev. L. G. Beck followed Mr. 
 Mulford in 1849 and resigned at the end of eighteen months. Mr. 
 Beck was persistent and the church very much against its wishes, 
 
FLEMINGTON 99 
 
 yielded. While pastor, thirty-nine members were dismissed who with 
 ten from Kingwood and one from Bethlehem were constituted the 
 Cherryville church. 
 
 The same year in which Mr. Beck closed his work in Flemington, 
 1851, Rev. Thomas Swain was called to be pastor and immediately 
 entered the pastoral office. He remained sixteen years, closing his 
 charge in April, 1867. In Mr. Swain's charge two were licensed and 
 ten members were dismissed to unite with seventy-eight others, in the 
 constitution of a church at Croton. Three churches have sprung 
 directly from Flemington, Sandy Ridge in 1818, Wertsville, 1836; 
 Cherryville 1849. At both Croton and Ringoes however, Flemington 
 gave efficient aid to assure the maintenance of these bodies. It is 
 due to Cherryville church to say that she contributed annually for 
 many years to sustain the pastor at Croton. It is also fitting to credit 
 the Flemington church for making up any lack of local mission work, 
 with large benevolent offerings to send the Gospel to far off regions, 
 correcting thus, a misapprehension of a people responsive to the needs 
 of the needy. 
 
 Rev. E. A. Wood succeeded Mr. Swain. He began his pastorate 
 December 1st, 1868. The new house of worship begun previous to 
 the settlement of Pastor Wood, was dedicated in 1868. Mr. Wood 
 gave up his pastorate at Flemington in the summer of 1872. A few 
 weeks after Rev. T. E. Vasser entered upon the pastorate and con- 
 tinued eight years resigning in 1880. Several months passed; when 
 Rev. F. L. Chapell began his pastoral care in May, 1881, remaining 
 till July, 1889. On April 1st, 1890, Rev. J. E. Sagebeer settled as pas- 
 tor and resigned to close his pastorate in 1898, when Rev. L. D. Temple 
 settled as pastor and was in charge in 1900. 
 
 Some have held that if Flemington had compassed herself with 
 Baptist churches and developed them as she could have done Flemington 
 would have been a stronger body than it is. This is true of other Bap- 
 tist churches formed before and since 1700. Solomon truly said: 
 "There is that scatteth and yet increaseth; and there is that withholdeth 
 more than is meet, but it tendeth to poverty." However, pastor and 
 church are the best judges of localities and of the wisdom of planting 
 new interests. Most worthy and memorable men have come out of 
 Flemington church who were licensed to preach. Among them were 
 Thomas and Edward Barrass, brothers, and William Pollard. These 
 were both licensed and ordained at Flemington. They were able 
 preachers and could command and hold large congregations. Usually 
 they expended their strength in behalf of small and dependent churches 
 
100 NEW JERSEY BAPTIST HISTORY 
 
 or sought out fields which but for them would have been left unculti- 
 vated. Exclusive of Mr. Hunt and of Mr. McLaughlin, the church 
 has had nine pastors, one of whom held his trust for about thirty-four 
 years. 
 
 Three houses of worship have been in use by the church; one 
 built under the ministry of Mr. Sutton, 1766. Another in 1836, under 
 Mr. Bartolette's pastorate and a third in 1867-8, and a vacant pulpit. 
 The first was in use seventy-one years; the second, thirty-two years. 
 The third is now in use and is one of the largest and in its appointments, 
 one of the best Baptist houses in the State. Several members have 
 been licensed to preach, certainly as many as seven, perhaps others. 
 More than one thousand converts have been baptized into the fellow- 
 ship of the church and in 1900, the membership was within a fraction, 
 five hundred. 
 
 Reference to churches an outgro^^th of Flemington, must include 
 allusion to Rev. C. Bartolette, pastor of Flemington church. Soon 
 after his settlement, he distributed his labor in the adjoining sections 
 of which the church was a center. The vicinities of Sandy Ridge 
 shared largely in them. On the Lord's Day in summer, he preached 
 in the homes of the people. In winter, on week evenings. These 
 ministries had fruit and on the 24th of October, 1818, nineteen disciples 
 constituted themselves the Sandy Ridge Baptist church. The Divine 
 blessing abode upon the church in 1819. In that year began alternate 
 preaching between Flemington and Sandy Ridge and continued for 
 thirteen years and till the increase at Flemington demanded Mr. Bart- 
 olette's entire time. 
 
 Upon the retirement of the pastor from Sandy Ridge, Rev. J. 
 Wright settled there. Prosperity marked the j'ears, 1833, 1839 and 
 1840. Pastor Wright, after a useful and joyous pastorate of more 
 than ten years, resigned. Rev. George Young entered on pastoral 
 duties in the spring of 1843, remaining three and more years, having 
 continuous prosperity. After Mr. Young followed Rev. J. E. Rue, 
 1847-1850. In this time ground was bought and a parsonage built. 
 Rev. J. J. Baker succeeded for nearly five years, 1850-54. Mr. Baker 
 had a useful and happy charge. Rev. J. Timberman was pastor, 
 1854-57. For nine years from 1858 to 1867, Rev. S. Sproul ministered 
 to the church. 1858, 1860 and 1862 were special seasons of spiritual 
 harvesting. At a mission station in Stockton, north of Sandy Ridge, 
 on the river Delaware, a substantial meeting house was built, to which 
 a colony was sent in 1868. The Sandy Ridge church built a large, 
 stone house of worship in 1866. The old house erected in 1817 had 
 been outgrown and was entirely too small to accommodate the con- 
 
SANDY RIDGE 101 
 
 gregation. It was not dedicated, however, until a few weeks after 
 the former pastor, George Young's second pastorate had begun. 
 
 The pastoral charge of Rev. S. Sproul was an era of attainment 
 both at home and abroad. Its longer continuance in contrast with 
 other short pastorates, had much to do with its efficiency. The man 
 himself, Mr. Sproul, must not be left out of the accounting. Events 
 show that pastors come into the right place at the right time and have 
 specialties in their ministerial career, which are exceptional to them- 
 selves and to the churches they serve. Pastor Sproul, judging by the 
 fruits of his labors had such an experience at Sandy Ridge. A period 
 of "supplies" continued till the second settlement of Rev. George 
 Young, beginning anew in November, 1867, and in the same month 
 the new house of worship was dedicated. Pastor Young resigned in 
 January, 1872, "supplying" the church for some time after, however. 
 Rev. B. R. Black was pastor 1873-76. A. W. Peck was pastor for 
 a little while. 
 
 In the spring of 1878, Rev. George Young held the pastoral office 
 for the third time and remained two years; the welfare of the church 
 was much improved in these years. Rev. M. B. Lanning followed 
 1881-5. His service was helpful in all respects. Stockton church 
 united with the mother church, in a joint pastorate under Rev. A. 
 Cauldwell. Churches, in small villages and rural districts are quite 
 sensitive to financial changes in commercial centers, also the tendency 
 of young people and of capital to the cities seriously impairs their 
 strength. Some such, once the stay of the denomination, have been 
 reduced by this current abroad to weakness. Mr. Cauldwell resigned 
 in the spring of 1888. Destitute of pastoral care until 1890, needed 
 repairs on^the church edifice and on the parsonage were made in the 
 interim. 
 
 Rev. G. H. Larison, M. D., became pastor in 1890, being pastor 
 also at Rlngoes, preaching at Sandy Ridge in the afternoon and at 
 Ringoes, morning and evening. While in the midst of a work of grace, 
 he died in 1892, as a result of his intense overwork. (See history of 
 Ringoes for an account of his wonderful labors.) A wonderful man! 
 As "supply," Rev. C. A. Mott ministered at Sandy Ridge from 1894 to 
 May, 1897, when Rev. W. G. Robinson settled and is now (1900) pastor. 
 
 Sandy Ridge has had sixteen pastors. Three of which have been 
 joint pastorates with other churches and one of them has been three 
 times in charge of the church and another died and closed his ministry 
 on earth. A goodly number have been licensed to preach, Messrs. 
 C. E. and W. V. Wilson, brothers, W. E. Lock, A. Ammermen, E. C. 
 Romine, and the brothers, Judge J. and J. C. Buchanan, but for the 
 
102 NEW JERSEY BAPTIST HISTORY 
 
 removal of their father from Sandy Ridge, would have been in the 
 number of men of mark from the church. 
 
 Education and schools had a place in the plans of these people. 
 One of them, Robert Rittenhouse, founded a Manual Labor School 
 in 1831 in his own home, which involved his entire "means." Later 
 he bought a more satisfactory property and widened his work. Pro- 
 fessors were engaged and the school only closed when Mr. Rittenliouse 
 had exhausted his private resources. (On education, a more complete 
 account of this school which is given by Rev. W. V. Wilson, one of 
 its early students.) This is wa.s one of the eight schools that gave New 
 Jersey pre-eminence in the colonies and the states, both as to their 
 early origin and their foremost place in the schools of the land and adds 
 to the folly of the removal of Hopewell school to Rhode Island from its 
 natural and proper home. The two schools, at Bridgeton and Hights- 
 town are not included in these eight. Under the Divine hand, strength 
 and power are developed from a source which men judge of little worth. 
 Thus Sandy Ridge, a plain people, isolated from the centers of busy 
 life, send out men whom God honors with the largest usefulness. 
 
 Their unworldliness was told to the writer by a venerable woman, 
 once a member of the church, now nearly a hundred years since, and 
 said: "It was customary for mothers to bring their infants to church 
 and rocking chairs to church and other needful things of infanthood 
 and exercise the needful offices of maternity." Although primitive, 
 these Godly women trained giants to bless the world. Two houses of 
 worship have served the church. One built in 1817, another built in 
 
 1866, corresponding in size to the large growth of the church. A 
 third was built at Stockton, a mission station, whither the church 
 sent a colony of forty-five members to organize a church. 
 
 Rev. Messrs. Joseph Right, J. J. Baker, A. W. Wigg and A. Arm- 
 strong are tenderly remembered as having done mission work in Stock- 
 ton long before a Baptist church was established there. By the 
 persistent efforts of Rev. S. Sproul of Sandy Ridge, a house of worship 
 was built in Stockton and dedicated in 1861. Messrs. Bartle and A. 
 Van Sycle gave lots for the building. Pastor Sproul preached at 
 Stockton on alternate Lord's Day afternoons. In 1865, Baptists in 
 Stockton had increased and agreed to organize a church. Letters 
 were given to forty-five and on January, 27, 1866, formed a Baptist 
 church. Continuous meetings were held at the time and many persons 
 were converted. Rev. C. E. Cordo became pastor in March, 1866, 
 and gathered the harvest and closed his labors at Stockton in July 
 
 1867. Mr. J. S. Hutton was ordained for pastor ending his charge of 
 three years in September 1871. In 1868, Deacon Wilson of Sandy 
 
STOCKTON AND WERTSVILLE 103 
 
 Ridge, (father of C. E. and Wm. V. Wilson) bought a lot and gave it 
 to the Stockton church for a parsonage and soon after the parsonage 
 was built. The succession of pastors was: A. Cauldwell, 1871-75; 
 B. F. Robb, ordained October 1875-79; Mr. Noecker ordained 1879. 
 Pastor A. Cauldwell returned to his old charge in 1882-88. Its last 
 two years was a joint pastorate at Sandy Ridge. C. W. O. Nyce, 1890; 
 J. Huffnagle, 1890-92. "Stated supplies" served the church for seven 
 years to May 1899. In that year, Rev. E. E. Krauss entered the 
 pastorate, and was pastor in 1900. Mission work had begun con- 
 temporaneously in Stockton and in Frenchtown along in 1850-59. 
 
 Both of them were manufacturing towns on the Delaware river. 
 The churches and the houses of worship were undertaken in the same 
 years. Churches, in manufacturing places are subject to the financial 
 conditions of the market and to a changing and often, to a transient 
 population, and if they do not have an endowment in financial crises, 
 the pastor is the chief burden bearer. Straits of a reduced salary 
 often compel pastors to change when they ought not to. A wife 
 overborn with hardships of economizing, children deprived of an 
 education which educated parents know the value of is a compulsion 
 in the Divine instruction of I. Timothy, 5:8. 
 
 Stockton has had eight pastors, one of whom held the office twice 
 and was part of the time joint pastor of the mother church. The 
 house of worship built under Mr. Sproul in 1861, of Sandy Ridge, is 
 still in use. The outlook of the church for growth and large mem- 
 bership is not brilliant, owing to a limited field and to being encom- 
 passed by older and influential Baptist churches. 
 
 The constituency of Wertsville church was from Flemington 
 church. Its origin was unique, much like that of Ledge wood and 
 wholly -nithout action by the maternal church. On March 1, 1834, 
 a meeting was called at the school house of those favorable to the 
 building of a Baptist house of worship in Wertsville. Baptists who 
 eventuaUy formed the Baptist church, numbered only eight persons. 
 
 Although the number was small, it included men and women of 
 generous ideas and plans. Having discussed the matter, the meeting 
 adjourned to the 22nd inst., when final action was taken and articles 
 of association were adopted, one of which read: "When a church 
 shall have been constituted at said meeting house upon the doctrines 
 and principles usually held and practiced by Baptist churches; then 
 said church shall have the free use of the house and all other property 
 pertaining thereto." Article 2 provided: "The name shall never be 
 changed to any other denomination." These Baptists knew what 
 they wanted and that the thing wanted be made sure. James Servis 
 
104 NEW JERSEY BAPTIST HISTORY 
 
 and Betsey Hoagland gave one acre of land as the site for the meeting 
 house and burying ground forever." A house 40x48 was built of 
 stone on this lot. A large house for eight people to erect for their 
 use. They must have had in mind the saying, "Still there is room." 
 We have no further account of this church edifice. 
 
 But on October 1836, a council recognized these eight persons as 
 a Baptist church. Their names were N. O. Durham and Mary, Malon 
 Higgins and Ann, Abraham S. Van Doren, Abraham Larison, Mary 
 Carr and Elizabeth Young, four men and four women. Rev. William 
 Pollard was their beloved pastor for the next three years. Enfeebled 
 with sickness while pastor, he died on November 30th, 1839. The 
 church under his labors had grown to be a strong and numerous body. 
 
 On the Lord's Day, after the recognition of the church, a husband 
 and wife were baptized. Rev. William Pollard became pastor and 
 though quite infirm, remained three years and died on November 30th, 
 1839. Under his labors the church grew to be a strong and numerous 
 body: Other pastors were: J. Spencer, 1840-41; J. Wright, having 
 a joint pastorate with Sandy Ridge from 1842 and after at Wertsville 
 only till 1849; Eph'm Sheppard, 1849-56; George Young, 1856-7; Sam- 
 uel Cox, ordained June 10th, 1858-60; J. Beldon, 1861-65; then two 
 years of supphes; S. Seigfried, 1867-69; J. Wright, second charge, 
 1869-73; suffered a long illness in 1873, aged seventy-seven years. 
 J. M. Helsley, 1877-78; H. A. Chapman, 1882-89, had a season of 
 revival. Mr. Chapman was an art and mechanical genius. The 
 house was transformed under his oversight and by his hand, passing 
 description in originality and beauty. Mr. Chapman completed the 
 reconstruction without cost to the church. The small salary did not 
 retain Mr. Chapman. Nor did the Mission Board appropriate the 
 necessary funds for his support. Managers of missions err, as do 
 men in their private affairs. After nearly two years from Mr. Chap- 
 man's going away, G. W. Leonard settled as pastor in 1891-93. Then 
 was a period of "supplies" for five years, and the Rev. J. H. Denning 
 settled and retired in 1899. Mr. H. W. Moore, a student ministered for 
 some time. The Church has but the one house built, 1834-36, which 
 was renewed by Mr. Chapman. 
 
 There have been sixteen pastors and long intervals of "supplies." 
 One pastor has died, another has retired in his old age and he had l)een 
 pastor twice. Wertsville is a rural church and the nearby Flemington 
 is attractive, being large and influential. 
 
 Cherryville is about four miles from Flemington and is on the hills. 
 A fact that removes it far off. The church was organized with forty- 
 nine members, of them nine were from Kingwood, one from Bethlehem, 
 
CHERRYVILLE 105 
 
 and thirty-nine from Flemington. On October 2nd, 1849, Baptists 
 met in the home of one of their members; adopted articles of faith, 
 and covenant and organized themselves into a Baptist Church. The 
 Church located itself in the village, the name of which it bears. 
 
 The Board of the Baptist State Convention had sent a missionary 
 on the field: Rev. E.R. Hera. Pastor Bartolette and the Barrass brothers, 
 also of the Flemington Church, had long since been preaching in these 
 various localities. Mr. Hera began his work in April, 1849, and in the 
 next October the Cherryville Church was constituted. Of natural loca- 
 tions, Cherryville was nearest to Flemington. Two miles West was 
 more central, but the largest nucleous of members was in Cherryville. 
 Mr. Hera was the first pastor in 1850 and continued until July, 1853, 
 having been on the field four years. "Supplies" served the church till 
 July, 1854. 
 
 In 1850, a good meeting house was built on the lot given by David 
 Everitt. The location was out of the way on a beautiful knowl, suitable 
 for a cemetery for the dead, but not for a site for a living church. When, 
 in 1881-2, the house was remodeled, the pastor used every reasonable 
 influence to remove the house to where it ought to have first been put, 
 on the corner lot at the foot of the hill, among the homes of the village. 
 But it was objected, "then we will have to move the horse sheds!" 
 
 Mr. Hera had a useful pastorate. The church was in entire accord 
 and free from debt. Mr. B. Stelle became pastor in July, 1854. He 
 won a large place in the love of his people and in the midst of usefulness 
 was summoned to his reward on high in August, 1864. Within a few 
 months Rev. W. D. Hires took charge of the church. He resigned in 
 1867. As in other of his pastorates, Mr. Hires left the impress of him- 
 self on the church. An inspirer of men and women to attain to the 
 highest aims. The church made a great advance under his labors. 
 In 1867, Rev. William Humpstone was pastor both at Cherryville and 
 Croton. His stay was only ten months. Limited in mental quality 
 and lacking culture, he was the opposite of his predecessor. Then, as 
 now, culture is valued by all. Mr. Humpstone was a good man, 
 thoroughly earnest and had many tokens of divine blessing on his 
 labors. 
 
 "Supplies" ministered to the people till April, 1869, when Pi,ev. E. 
 S. Lear entered the pastoral office. Before his settlement a parsonage 
 was bought and paid for. Cherryville had very ample financial re- 
 sources. Rev. C. E. Young occupied the pastorate more than five 
 years. Most unexpectedly death changed the scene of his service from 
 earth to heaven, in August, 1876. Mr. Young was greatly beloved. A 
 career of expanding usefulness and of the fairest hopes was strangely 
 
106 NEW JERSEY BAPTIST HISTORY 
 
 and suddenly cut off in his youth. First as "supply" and then as pastor, 
 Rev. M. B. Laning served the church four years and more. 
 
 His successor was Rev. T. S. Griffiths who settled in 1881 and 
 resigned in 1885, but supplied the pulpit from November till the next 
 spring. Pastor Griffiths accepted the call only upon the personal so- 
 licitation of the senior deacon, H. Deats, when he said: "The call is 
 unanimous and if you do not come, I do not know what the result will 
 be to the church." There had been serious disagreements previously. 
 Also, upon the condition that the meeting house be renovated. Before 
 accepting the call a church meeting was held, and Mr. Griffiths was pres- 
 ent. It was decided to expend four thousand dollars for improvements 
 of the house of worship, and the amount was subscribed within half an 
 hour. The senior deacon, H. Deats, saying, as was his want, "Brethren, 
 I will take my corner." Later plans involved an outlay of about eight 
 thousand dollars. The entire cost of the rebuilding was paid before the 
 house was reopened. It was one of the most beautiful, attractive and 
 convenient country meeting houses in the State. Of the old edifice, 
 nothing was retained except the frame and the floor, and additions were 
 made to the front for a steeple and to the rear for a baptismal and social 
 meetings. In 1887, Mr. Griffiths learned that a new parsonage was not 
 begun and meeting Mr. Deats entreated him to see that it was begun 
 at once and before he died. He did so. But he died before it was 
 completed. Early in 1886, Pastor W. F. Smith settled and remained 
 till April, 1890, Rev. I. D. Mallery followed in February, 1891, to 
 1897. In August, 1897, Rev. A. E. Finn became pastor and is now 
 (1900) pastor. 
 
 The church has had eleven pastors, two of whom died and thus 
 closed their pastoral career. The longest term was ten years. The 
 shortest ten months. Two of the pastors had joint pastorates with 
 Croton church. While Cherryville has not sent out colonies, it has 
 given largely and for many years, to aid Croton to sustain a pastor. 
 Other churches in Hunterdon and in Warren counties have also been 
 cared for by Cherryville church. Deacon H. Deats was a constant 
 helper. The house at Washington, N. J., lingered for years. But 
 when Mr. Deats and Cherryville took hold of it, the house was soon 
 completed. On one Lord's Day morning, five hundred dollars were 
 raised for the building at Washington by Cherryville church. 
 
CHAPTER X. 
 
 SECOND HOPEWELL, LAMBERTVILLE AND RINGOES. 
 
 Second Hopewell sprang from First Hopewell when First Hope- 
 well was a missionary church and was organized in 1803, (page 319, 
 Minutes of Philadelphia Association, October, 1803.) with a member- 
 ship of twenty-eight. In 1804, it had twenty-three additions by 
 baptism. Twelve years went by, before a pastor ministered to it. 
 First Hopewell pastor supplied it. Second Hopewell was a constituent 
 of the New Jersey Association formed in 1811. In 1815, Rev. William 
 E. Ashton was the first pastor for one year. 
 
 Glimpses behind the curtain show that people were as hard to 
 please then, as now, and as ready to take offense as in our days. Pas- 
 tors were as much as now, persons on whom the disgruntled vented 
 their displeasure. Human nature is the same, whether it is Noah, 
 Christ or Spurgeon, who preaches. The succession of pastors was, 
 A. Hastmgs, 1816-21; J. H. Kennard, 1822-24; could have staid till he 
 died, but Zion's King had other use for him in the city where he min- 
 istered many years in its tenth church. Samuel Trott, 1827-30. An 
 antinomian, his influence determined the withdrawal of the church 
 from the Baptist faith and plunged it into antinomianism, also upon 
 the venerable and infirm pastor of First Hopewell. Mr. Boggs, who 
 also with his church lost their footing on the grace of salvation and 
 were swept into the antinomian bog. S. Trott was pastor of Second 
 Hopewell in 1829 and C. Suydam in 1832. In 1835 the Association 
 referred the letters of First and Second Hopewell to Brethren Wright 
 and Stites. Their report was adopted and agreeable there to. (See 
 Minutes of 1835, page 3, item 26,) "the names of said churches were 
 dropped from our minutes." Second Hopewell lingered the life of 
 a weakling. 
 
 Outside of its locality (Harbourton) it is spoken of as "dead." 
 Pastors of First Hopewell (living on its original vitality) preach at 
 Kingwood and Second Hopewell, keeping up a nominal existence. 
 Strange it is, but Second Hopewell has an active Christian offshoot, 
 Lambertville, which while it does not repudiate its maternity, does 
 not glory in it. Under the Christian influences at Lambertville, the 
 Baptist church there was saved from the wreck that overtook First 
 
108 NEW JERSEY BAPTIST HISTORY 
 
 and Second Hopewell. Second Hopewell located at Harbourton and 
 there was the opened grave and the coffined tenant, which the daugh- 
 ter prays that it might have a "resurrection unto life." 
 
 While J. H. Kennard was pastor of Second Hopewell (Harbourton, 
 near Lambertville,) in 1822-24, he occasionally preached in Lambert- 
 ville at the home of Phillip Marshall and of William Garrison, mem- 
 bers of Second Hopewell church. Other Baptist ministers, also 
 preached at the houses of other Baptists living in Lambertville. Sandy 
 Ridge was more accessible from Lambertville than Harbourton and 
 Baptists in New Hope worshipped at Sandy Ridge before the organ- 
 ization of the Lambertville church. 
 
 The Baptist church in Lambertville was constituted on February 
 10th, 1825, with but five members. Within a short time, Rev. J. 
 Booth united with the church by lettter and alternated with Rev. J. 
 McLaughlin as "supplies." Mr. McLaughlin had been twice pastor 
 at Kingwood and was well known at Second Hopewell and its out 
 stations. At the first business meeting in Lambertville church, it 
 was resolved to build a house of worship and the lot on which their 
 meeting house is, was bought and the church edifice dedicated in 
 October, 1825. A minute in the church book reads- "Lord's Day, 
 August 7th, 1825, the church met at Mr. Blodgett's, from thence went 
 to the Delaware River, because there "was much water there," and 
 Mrs. Blodgett was baptized. Rev. Samuel Trott was called in con- 
 nection with Second Hopewell, preaching alternately at each place. 
 Mr. Trott being an antinomian, sowed the seeds which developed in 
 Hopewell to its extinction and impregnated Lambertville, impressing 
 some young men licensed to preach with his false teaching. Among 
 them Mr. B. D. Stout, who was chosen as a "supply" and soon after 
 was ordained and finally called to be pastor serving as such for five 
 years. Mr. Stout's father was a Deacon of the church and for years 
 its only male member. 
 
 Providentially, Lambertville church was compassed with Christian 
 influences and both the church and Mr. Stout saved from the snare 
 of falsehood. The pastorate of Mr. -Stout was prosperous. The 
 membership increased more than fourfold, even though by a division, 
 many were dismissed to Second Hopewell and other antimission 
 churches. A succession of short pastorates followed Mr. Stout's 
 removal to Middletown in 1837: Mr. Daniel Kelsay was ordained 
 about May 1837. Rev. J. Segur followed in 1838. Interims of pastors 
 occurred. Rev. George Young was pastor early in the 1840's. J. B. 
 Walter closed his charge in 1843, who with twenty-three members 
 were dismissed to constitute the Solebury church in Pennsylvania. 
 
LAMBERTVILLE AND RINGOES 109 
 
 A second pastorate of George Young occurred till January 1845. 
 Mr. William B. Shrope was "supply" and then pastor until April 1849. 
 Many were added by baptism under his labors. Rev. J. Davis followed 
 from May 1849 to Augu.st 1850. A year of "supplies" came, when 
 in 1851, Rev. A. Armstrong became pastor, resigning in 1860. A 
 parsonage was built in this charge. As yet the longest pastorate the 
 church has had. Rev. H. A. Cordo served as pastor, 18G1-64, after 
 whom Rev. F. Johnson had a short stay and Rev. C. E. Young followed 
 for about three years. A. D. WilUfer, who settled in 1809, was 
 excluded for immoralities in 1873. Rev. C. H. Thomas was pastor 
 five years and Rev. W. M. Wick for four years. 
 
 In 1883, a new and costly house of worship was dedicated. The 
 building had been in progress since September, 1868 and in March 
 1870, the basement was used for worship. In the meantime, interest 
 on an enormous debt and the progress of the house by annual dribs, 
 tested the endurance of the church and was a burden and hindrance 
 to all prosperit3\ A recent pastor said to the writer that, "When he 
 hears the fire bells he hopes it is the Baptist church edifice." The 
 building in design, in acoustics and in cost is an affliction. Rev. C. H. 
 Woolston was pastor 1885-87; W. W. Bullock, 1887-91; F. H. Cooper, 
 1892; E.M. Lightfoot, 1894-97; a former pastor, H. A. Cordo, 1898-1900. 
 
 LambertAdlle has had twenty-one pastors. Two of them have had 
 second charges. Seven members have been licensed to preach. Two 
 were ordained at home and one to be pastor where he had been bap- 
 tized and licensed. Two churches have gone out of Lambertville, 
 Solebury, Penn., and Ringoes, each of which were originated by G. H. 
 Larison, M. D., who was licensed and ordained by Lambertville church. 
 (See History of Ringoes church.) In May 1839, the manufacture, 
 sale and habitual use of intoxicants was made a disciplinary offence 
 and membership was denied to any unwilling to comply with the rule. 
 An early antinomian element in the church, the blighting influence of 
 the mother church, the long, hard struggle under the burden of debt 
 to build their new house of worship (which was an extremity of folly 
 into which the church was led by unwise and heedless pastors;) 
 evinces the devotion of these Baptists; their love of the truth and 
 their purpose to maintain it. 
 
 Ringoes is in Hunterdon county about six miles from Fleming- 
 ton. Baptist interests there had their earliest paternity in the King- 
 wood Baptist church (now Baptisttown) whose pastors made it a 
 mission station. Ringoes is not referred to in the minutes of the 
 Flemington church till long after Dr. Larison of Lambertville had 
 developed Baptist interests in and about the town. Still it is certain 
 
110 NEW JERSEY BAPTIST HISTORY 
 
 that such a pastor as C. Bartolette would not omit it from his labors. 
 
 Lambertville, however, through G. H. Larison, M. D., one of its 
 most active and inteUigent members, sought out Ringoes. "He can- 
 vassed the field in 1867 with the village as a center finding four Baptists 
 in the town and two other friends of Baptist faith willing to unite and 
 and sustain Baptist meetings in Ringoes." A meeting was appointed 
 at the office of C. W. Larison, M. D., of Ringoes, brother of Dr. G. H. 
 Larison of Lambertville. When a committee was chosen to find a 
 room in which to hold meetings and to report at an adjourned meeting 
 next week in the office of Dr. C. W. Larison of Ringoes. The com- 
 mittee reported that not a room could be had and "that not even the 
 school house would be allowed for that use." A numerous Presbyterian 
 church was in the village and controlled the schoolhouse by the trustees. 
 This policy illustrates the uniform habit by Presbyterians toward 
 Baptists and interprets their pretense of union. The writer knows 
 of worse things in New Jersey of them than this. There was but one 
 other place in the village where Baptists could meet, Dr. C. W. Larison's 
 office, and they met there for seven weeks on Saturday afternoons. 
 
 In October thay bought a large plot of ground and paid for it. 
 Trustees were chosen to hold the property and to build a house of 
 worship. The church edifice was built in 1868. The church was 
 constituted in September 1868, with twelve members, about a year 
 after Mr. Swain resigned at Flemington. The constituents represented 
 three churches, Lambertville, Sandy Ridge and Flemington. Another 
 A. B. Larison, M. D., was a constituent of Sandy Ridge. "Supplies" 
 served the church until January 1870, when Dr. A. B. Larison was 
 called to be pastor and was ordained in February 1870. 
 
 Dr. Larison while a surgeon in the Civil War, 1861-4 contracted a 
 fatal disease, which terminated his life and his earth work in September 
 1872, not however, till the debt for the house of worship was paid. 
 Scores of converts were added to the church, while he was pastor and 
 he was greatly beloved. Rev. E. I. Pierce entered the pastor's office 
 October 1873 and resigned early in 1875. T. C. Young was pastor a 
 year. Mr. Helsley followed and was ordained in June 1876, closing 
 his pastoral care in April 1882. The pastors following were: F. 
 Wilson, a year, 1883; E. M. Gerald, about ten months in 1884. Alien- 
 ation came and the house of worship was closed for nearly six months. 
 The sympathies of the people went out to their old friend, Dr. G. H. 
 Larison of Lambertville, who had entered the ministry. 
 
 He added to the calls of his medical practice the duties of supply 
 at Ringoes, beginning there in July 1887. Rising very early on the 
 Lord's Day he made his physician's calls and rode seven miles to 
 
RINGOES 111 
 
 Ringoes, thence six miles to Sandy Ridge, preached in the afternoon, 
 returned to Ringoes, preached in the evening and then seven miles 
 home to Lambertville; in all twenty-six miles; three sermons and 
 early morning physician's visit and also a large "practice on the week 
 days at home. He maintained these labors for about five years, enjoying 
 a large blessing on his ministry. It will not be a surprise that he died 
 at the end of five years in 1892. It is proper to add that this good man 
 voluntarily served thus at his own cost. 
 
 Rev. G. W. Leonard was pastor at Ringoes for a year after Dr. 
 Larison's death. Early in 1894, Rev. T. C. Young began a pastorate 
 of about two years. A succession of pastors was: A. Wells, 1896-98; 
 G. Poole, 1898-99. Ringoes Baptist church was planted in a Pedo 
 Baptist community under the shadow of a large congregation dis- 
 avowing our ideas of truth and of duty and who needed the better 
 light of the Gospel of grace. Pedo Baptists are helpless in the light of 
 New Testament teaching. Rev. William Grant entered the pastor's 
 office in 1899 and was pastor in 1900. 
 
 Twelve pastors have served the church. Two of them died while 
 pastors, brothers and physicians. Another brother and physician 
 was a resident of Ringoes. One of these brothers held the pastoral 
 office twice. A sister of these brothers was also an influential woman, 
 holding a high educational professorship and was principal of an 
 important academy. 
 
CHAPTER XI. 
 
 HIGHTSTOWN. 
 
 Up to 1786 the Hightstown Baptist church had been known as 
 the Cranbury Baptist church; named at Cranbury from its original 
 location in that village, about two miles distant from Hightstown. 
 The church removed to Hightstown in 1785. A tradition of seventy 
 and more years since was an arrangement with the Presbyterians, 
 that if the Baptists would remove to Hightsto-noi, the Presbyterians 
 would leave that place to them and not found a Presbyterian church 
 there. It is too late to verify any such arrangement and if made, was 
 only verbal. The removal however, avoided local rivalries, and 
 afforded opportunity for a larger number of people to hear the Gospel 
 and to enjoy the privilege of religious worship. New Jersey was a 
 preferred resort for Baptist colonists in the 17th century. North, east, 
 west and south, they were an important element of the first settlers. 
 Of those locating in Monmouth county. Baptists were foremost and 
 most numerous. Their influence in adjaent sections was A-ery great. 
 
 The Middletovra Baptist church formed in 1668 had a large con- 
 stituency and widely scattered. The country included a very large 
 section and Middletown township included a large part of the county. 
 Many constituents of the church located at Upper Freehold, others 
 at Jacobstown and at various points south of Hightstown. Their 
 wide distribution, involved several centers where houses of worship 
 were built, the people themselves evidently having ample means both 
 to provide for themselves as well as to erect many places of worship, 
 where the ordinances of baptism and the Lord's Supper were admin- 
 istered and pastors from the original church preached in the earliest 
 periods of settlement of the country. It fact, the same mistake was 
 made at both Holmdel and Upper Freehold, that of not organizing 
 new churches. Hohndel would then have retained its original date 
 and Upper Freehold but a little later, 1668. These bodies, had 
 with First Hopewell and Jacobstown the lineal descendants and names 
 of the constituents of the original Middletown church. Both Cran- 
 bury and Hightstowm were on the route of pastors from either, their 
 homes or from the parsonage at Holmdel to Upper Freehold, where 
 they could stop and preach as they were accustomed to do. A reason 
 why Cranbury (Hightstown) antedates Upper Freehold is, that being 
 nearer the mother church, it would have the sustaining care of the old 
 
HIGHTSTOWN 113 
 
 church, as well as afford to Upper Freehold and Jacobstown, where 
 many constituents of Middletown lived, nearer headquarters of Gospel 
 ministries and of the ordinances. 
 
 The minutes of the Philadelphia Association(Minute 1745, page 49, 
 A. B. P. Soc. Ed. 1851.) state: "Agreed and concluded pursuant 
 to requests made by the brethren about Cranbury, that our brethren, 
 Nathaniel Jenkins and Jenkins Jones be at Cranbury, Friday the first 
 day of November, in order to settle the members there, in church order." 
 Seventeen persons were present, members of the Middletown church, 
 who covenanted with each other as a Baptist church, a Baptist church 
 distinctively. Other denominations were allied to reject their views 
 of New Testament teaching and Baptists were at a great discount as 
 disciples of Christ. This opposition was to Baptists a bond of unity 
 and of assertion of their faith, inciting them to exceeding watchfulness 
 lest an erroneous minister or a church, come into their fellowship. Out 
 of this grew the custom of asking the association to appoint men to at- 
 tend the organization of a church and the ordination of a minister. 
 Numbers, culture, repute, place and even the Baptist idea of individu- 
 ality were wholly subordinate to guarding against infection by error. 
 
 Pastors Jenkin Jones, of Penepack, Pa., and Nathaniel Jenkins of 
 Cohansie were present November 1st, 1745, in Cranbury "to settle the 
 Baptists there in church order." One of the constituents was James 
 Carman, a licentiate of Middletown church. The organization of the 
 church was probably due to him, he having been "licensed to preach 
 among that branch of the Middletown church which resided at Cran- 
 bury." On the next Lord's Day, November 3rd, 1745, Mr. Carman was 
 ordained for the pastorate of the new church. At this time he was 
 sixty-seven years old, a time of life in which men are considering the 
 question of retiring from public life. There is but one other Baptist 
 pastor in New Jersey ordained so late in life. Rev. C. C. Lathrop, 
 ordained at Deckertown in 1887, when sixty-nine years old. Pastor 
 Carman was a remarkable man. Like the early time pastors, he 
 was a missionary pastor. Three or four sermons a week, forty or 
 more miles to an appointment did not content him; now in Hunter- 
 don county and then in New York City were chosen opportunities to 
 do "what he could." When seventy-four years old he was an appointed 
 preacher at the Philadelphia Association. 
 
 Rev. Mr. Parkinson, pastor of the First Baptist church in New 
 York City, preached a historical sermon at that church on January 1st, 
 1813, and says: "After which (the loss of former ministries) Rev. 
 James Carman of Cranbury (Hightstown) visited them and baptized 
 till their number increased to thirteen when, they were advised (prob- 
 
114 NEW JERSEY BAPTIST HISTORY 
 
 ably by Mr. Carman) to unite themselves to the church at Scotch 
 Plains of New Jersey, so as to be considered a branch of that church 
 and to have Mr. Miller, its pastor, preach and administer the Lord's 
 Supper once a quarter." This was in 1753, the eighth year of Mr. 
 Carman's settlement, when he was at least seventy-four or seventy- 
 five years old. Note the wisdom of this Council. Pastor Miller was 
 known to care for the cause of Christ wherever his charge. Scotch 
 Plains was the nearest accessible church. Mr. Carman was an old man. 
 New York City was at least fifty miles from his home and he must 
 ride all that long way on horseback on trails, and having a large field 
 at home, it needed his whole time and strength. Thus he made sure 
 to provide for the New York Baptists, not only one of the ablest men 
 of his day, but also one of the most devoted men. Mr. Carman's salary 
 was so small that no mention is made of it. He probably made these 
 journeys at his own cost, "for Christ's sake," was the law of his life. 
 He died in 1756, at the age of seventy-eight years, having been pastor 
 eleven years. 
 
 There must be no withholding of honor or credit from Scotch 
 Plains church, nor from its great and devoted pastor, Benjamin Miller, 
 for their part in laying the foundations of New York City Baptist 
 interests, nor from the man who suffered hardships and self denials 
 to plant well and make sure the seed of the tree under the shade of 
 which, tens of thousands sit, and the fruit of which has been a blessing 
 to the whole earth. Yet such a man as James Carman, whose prayers 
 and hardships and long journeys and words of cheer and counsels of 
 wisdom have borne fruit in the prosperity which has blessed the world, 
 must not be forgotten, as one chosen of God for the increase in which 
 we rejoice. Having finished his work, the good man died and was 
 buried near the old meeting house in Cranbury. In 1899, his remains 
 were disinterred and buried near the house of God in Hightstowm. 
 
 An interim of six weary pastorless years passed. Then Peter 
 Wilson, whom Mr. Carman had baptized was called and ordained for 
 the pastorate on May 13th, 1782. The labors of this man were apostolic 
 whether we speak of the long and frequent journies he made to des- 
 titute places; to his incessant labors; to his cheerful response to the 
 calls made upon him; to the great and many revivals which attended 
 his ministry, or to the eminent men whom he instrumentally brought 
 into the kingdom of righteousness. The story of his life and work 
 has been effectively told by a succeeding pastor, nearly eighty years 
 after Mr. Wilson had gone to his'reward,*Rev. O. P. Eaches. That 
 record of a wonderfurman and his no less*wonderful career, is more 
 fittingly told than could be by a comparative stranger. The example 
 
niGlITSTOWN 115 
 
 and influence of his pastor, James Carman, was very positive with Mr. 
 Wilson. He had grown up under it. The self sacrifice and zeal and 
 devotion of pastor Carman had vast rewards in its silent training of 
 the young man, who later would stand in his place. After Mr. Wilson 
 resigned in November, 1816, he still supplied the church till June 1817, 
 his pastorate really lasting thirty-five years. 
 
 How immensely his wife had to do in the make-up of the man, 
 may be inferred from the statement of Morgan Edwards of her. He 
 said: "It should not be forgotten that Mrs. Wilson encouraged him 
 in his wishes, saying she would go to the washtub or take a hoe in her 
 hand rather than he should go without learning." Who can limit a 
 man's attainment with such a hallowed home inspiration? Only the 
 grace of God has more to do with the making or unmaking of a man 
 than that of a wife. Her name, Mary Fisher, ought to be enrolled 
 among the nobility of our churches. 
 
 An interim of eighteen months occurred after Mr. Wilson resigned, 
 during part of which, Rev. John Seger was supply and on May 1st, 1818, 
 settled as pastor, remaining eighteen years. While yet in business 
 he had been ordained in New York City in January 1873. Mr. Seger 
 made no pretence to scholarship, but the "Book of books" was his 
 constant study. He was an instructive preacher and a successful 
 pastor, having frequent and large accessions of baptized converts. 
 At his resignation the membership of the church was one third larger 
 than when he became pastor and it was the largest in membership 
 of any Baptist church in the State. Mr. Seger was President of the 
 Convention that organized the New Jersey Baptist State Convention 
 in 1830 at Hamilton Square. 
 
 In the same year in which Pastor Seger resigned, Rev. C. W. 
 Mulford entered the pastorate in December, 1836, and continued pastor 
 ten years. Mr. Mulford was a stanch, out spoken temperance man. 
 Only one other Baptist minister, oftener and more imperatively com- 
 manded public attention to the subject, Rev. Samuel Aaron. Mr. 
 Mulford succeeded M. J. Rhees in the secretaryship of The New Jersey 
 State Convention. Pastor Rhees removing from the state and from 
 being secretary, Rev. C. W. Mulford was chosen President of that 
 body. He was one of the Quartette, always present at its annual and 
 quarterly meetings of the Board, Judge P. P. Runyan, G. S. Webb, 
 S. J. Drake and C. W. Mulford, men always ready to undertake any 
 service for the promotion of the interests of the Baptist churches and 
 cause in the State or out of it. Mr. Mulford died at Flemington in 
 1864 with an incurable disease. 
 
116 NEW JERSEY BAPTIST HISTORY 
 
 Rev. George Young followed on April 1st, 1847, closing his pastoral 
 care at Hightstown in April, 1851. Mr. Young's pastorates were 
 always short, but a second or a third charge in the same church was a 
 usual thing in his ministry. He was a highly cultured pastor, exceeded 
 by few in his day. Had he contented himself with continuance in 
 his pastorates he would have been a greater power for good. But 
 his custom of scattering himself limited him in all respects. 
 
 After a few weeks, Rev. J. B. Saxton became pastor at Hights- 
 town in May 1851, staying only till October 1852. On the following 
 March 1853, E. M. Barker having settled remained four years. Mr. 
 Barker was a conscientious man and amusements like croquet were 
 only evil to him. Still he enjoyed a "smoke." The specialty of his 
 charge in Hightstown was the erection of the spacious and creditable 
 house of worship now in use, dedicated in February 1858, in the pastor- 
 ate of Rev. L. Smith, who entered the pastorate December 1st, 1857. 
 Mr. Smith was a very frail man when he came to Hightstown and did 
 not improve. Disease shortened his stay. He died at St. Paul, Minn., 
 August 25th, 1864. 
 
 Arrangements were made in January 1864, for a private school. 
 The room over the lecture room was granted to Rev. L. Smith, the 
 pastor, for a schoolroom free of charge for one year, and Miss Gurr 
 was employed to teach the pupils "gathered from the congregation." 
 Thus the privacy of the school was assured by Pastor Smith having 
 control of the room and of the school and by the pupils of the Baptist 
 congregation, subsequently the Haas brothers adopted the school, 
 which they gave up upon the location and organization of "Peddie 
 Institute." These plans were in anticipation of the action of the 
 New Jersey Baptist State Convention to found a Baptist school in the 
 State within a few years. Hightstown was a fitting location. A 
 friend of the movement in Hightstown Rev. Joshua E. Rue, anticipating 
 the opportunity of Hightstown to secure the location of the school 
 travelled in the State in behalf of HightstowTi. Eventually the loca- 
 tion was made at Hightstown. In the fall of 1869, the main building 
 of the Institute was dedicated. It had cost one hundred and fifty 
 thousand dollars, and the Board was seriously in debt. Later, through 
 the efforts of Rev. William V. Wilson, funds were collected to pay the 
 debt and cancel all claims against the Board. 
 
 Additional property has been bought and given to the school, 
 enlarging its campus to twen'y-six acres. A Ijeautiful library building 
 was built by Jonathan and Mary Longstreet, named the "Longstrect 
 Library." A dining hall, including all needed kitchen, culinary and 
 laundry appliances has been built. The dining hall is large and favor- 
 
HIGHTSTOWN 117 
 
 ably compares in style and beauty and convenience with any, anywhere. 
 An athletic field and its appointments, a telescope and observatory, 
 laboratory thoroughly furnished, also the scientific department with 
 a fine collection of shells, minerals and geological specimens, crowned 
 with an endowment of one hundred and seventy thousand dollars 
 completes an equipment of the school that is a foremost one in the 
 nation. 
 
 A record of Hightstown must include denominational education 
 affairs. The convention which met in Hightstown in 1811 to form 
 the New Jersey Association, appointed a committee to report plans 
 for a school. There had been in New Jersey a knowledge of educational 
 methods in the colonies and there was a higher educational tone here 
 than elsewhere. On account of its central location and its staunch 
 Baptist interests, there was a disposition among Baptists to locate 
 there. Acquaintance with the minutia of education in the colonies, 
 showed that New Jersey was a preferred place and an immense advance 
 on any other colony. The first free school was begun here in 1668. 
 The first legacies for Baptist schools were in this colony and the first 
 Baptist schools were here also. 
 
 The sources of its population explain the fervor with which edu- 
 cational movements were welcomed. The Holland colonists were 
 required as a condition of their emigrating to America to take im- 
 mediate steps to found a church and a school. The "P>iends" (Quakers) 
 invariably by mutual agreement built school houses alongside of their 
 meeting houses. Christian denominations entered into a race for the 
 earliest effort to found secondary schools and colleges. (See History 
 of Education in New Jersey, issued by the government in 1899, Wash- 
 ington, D. C.) 
 
 On June 19th, 1864, Ruv. Isaac Butterfield entered the pastoral 
 office. He was a man of rare worth and a preacher eminent for clear- 
 ness, simplicity and powers, unpretentious in scholarship, but "mighty 
 in the Scriptures." The spacious house of worship was packed with 
 an immense congregation entranced by his expositions of sin's ruin, 
 of righteousness and of "judgment to come." His stay as pastor 
 was only two years. On May 1st, 1867, Rev. Lyman Chase became 
 pastor and resigned in two years to take a professorship in Pcddie 
 Institute. While a man of intelligence and culture he was not an 
 aggressive pastor, better adapted to teach than to develop a church 
 into efficiency. After Mr. Chase resigned, "supplies" ministered to 
 the church something more than a year. 
 
 In June, Rev. O. P. Eaches accepted a call to be pastor and is now 
 (1900) holding the office. When Mr. Eaches settled as pastor, the 
 
118 NEW JERSEY BAPTIST HISTORY 
 
 membership was three Imndred and seventy. In 1900, it was live 
 himdred and thirty-nine. Each of these thirty years there have been 
 additions by baptism. The whole number of Baptisms since June 
 1870, to June 1900 has been seven hundred and forty-three. 
 
 Since its constitution, the church has been financially independent. 
 From September 1766, to October 1786, ten years, had there been a 
 local mission society to aid struggling churches, the church might 
 have asked aid. Pastors' salaries were small in the early times, oftener 
 they cared for themselves, either living on their own farms or on a 
 parsonage farm. Pastor Wilson had a salary of six hundred dollars 
 and since then pastors of Hightstown have had a definite income. The 
 church has built four meeting houses. The first was built at Cranbury 
 in 1747. A "deed" of the lot on which it stood was dated April 15th, 
 1746. This building was used to November 1785, when the church 
 removed to Hightstown. Whether the second house was ready for 
 use in 1785, is not certain!}' kno^Ti. That at Hightstown was in use 
 to 1834, when under Mr. Seger, it was too small and the brick edifice 
 now in use was built and was dedicated in 1834, about two years 
 before Mr. Seger resigned. This building is now in use for the Sunday 
 school and for social meetings. The fourth building was dedicated 
 in February 1858, in the pastorate of Rev. L. Smith. To Mr. Barker 
 and the church building committee the inception of this very creditable 
 house is a fitting memorial of the taste and ideas of the people, of a 
 church edifice. A parsonage farm had been bought in 1817 and held 
 for the pastor till 1857. In 1871, a parsonage was built in the town. 
 As many as twenty members have been licensed to preach, one of 
 whom became pastor. Alexander McGowan was much like Mr. 
 Wilson. A Presbyterian minister, he challenged Mr. Wilson to a 
 public debate on baptism. While studying the New Testament in 
 preparation for the discussion he became a Baptist and Mr. W^ilson 
 baptized him. Of these twelve were useful pastors in New Jersey. 
 Others were active ministers abroad. 
 
 Hightstown is centrally located in the state. The Baptist church 
 is influential both at home and abroad. It may be permitted to add 
 some items of interest about Peddie Institute. Hon. D. M. Wilson 
 was the first President of its Board and to him is due the choice of 
 the architectural design of the magnificent building even though it 
 cost forty-thousand dollars more than a "factory structure" that had 
 been partly built. At his death, Hon. Thomas B. Peddie was elected 
 President. It is said that he had given fifty thousand dollars while 
 living, to Peddie. His will endowed it with an equal sum and Mrs. 
 Peddie's will added one hundred thousand to the endowment. Other 
 
HIGHTSTOWN AND MANASQUAN 119 
 
 large givers were, the Longstreets, Jonathan and Mary Jr., who bnilt 
 the Longstreet library building and Miss Mary fully equipjx'd the 
 physical laboratory at a cost of one thousand dollars, and annually 
 sends a royal donation for the purchase of books for the library. The 
 mother was a Holmes, a near lineal descendant of Obadiah Holmes, 
 the Massachusetts Baptist martyr. Each of her children followed her 
 example. A daughter's legacy, Eleanor, was about being cast into the 
 bottomless pit of debt. Her piistor prevailed, however, to have it 
 used as the seed of the "Longstreet Library," assuring the Board 
 that it would yield ample fruit; and it has. S. Van Wickle of 
 New Brunswick, Rev. F. R. Morse of New York City, Deats, father 
 and son, the Wilsons, D. M. and William V., Price of Burlington, 
 New Jersey and Rev. Alfred Free of Toms River; these and many 
 more have had a large part in the equipment of Peddie Institute. 
 Through its friends the school is justly entitled to a first place among 
 the Academies of the nation. 
 
CHAPTER XII. 
 
 MANASQUAN. 
 
 A Seventh Day Baptist church was formed at Manasquan in 
 1745. Whether they had left seed of the Baptist faith in the com- 
 munity which laid dormant for half a century after their emigration 
 to the West is not known, but Baptist ideas of Bible teaching, like 
 the wheat grains in the wrappings of Egyptian mummies, retain a 
 life germ for centuries. They have but one meaning in all generations, 
 even though far apart in both tune and distance. An instance hap- 
 pened at Long Branch, New Jersey. Abel Morgan of Middletown 
 Baptist church had a station at Long Branch in 1738 and after, and 
 had many converts. An hundred years later, the writer had a station 
 there and was greeted with welcome by descendants of the early 
 Baptists, still cherishing the ideas of their Baptist ancestry. 
 
 Manasquan Baptist church began with and from a woman. Mrs. 
 Elizabeth Havens, a widow, was a member of First Hopewell Baptist 
 church and a lone Baptist resident of the town in 1801. Two of the 
 children were religiously impressed. At her request, one of them 
 Samuel, journeyed a long distance through the sand and the Jersey 
 "pines" to Hightstown to invite Mr. Wilson, pastor there, to come 
 to Manasquan and preach. He did so on the 9th of December, 1801, 
 and preached in the house of John Havens, another son. The son, 
 Samuel, who had gone to Hightstown was the first one baptized in 
 April, 1802. From this time Mr. Wilson visited there once a month 
 until there were thirty-seven baptized believers there. Soon after 
 Samuel's baptism, Mr. Wilson baptized John Havens and Anna, his 
 wife and the wife of Samuel Havens. When thirty-seven had been 
 baptized, they decided to organize a Baptist church and on October 
 20th, 1804, did so, as the First Baptist church of Howell. Upon the 
 division of the township the name was changed to Manasquan. Of 
 the constituents, thirteen were named Havens, and others were rel- 
 atives, their names changed in marriage. The constituents numbered 
 twelve men an twenty-five women. Mrs. Havens was an instance 
 of the kind of Baptists, who made us denominationally what we are. 
 Some of a modern type would have said, "We are all going to Heaven 
 and denominations make no difference. Why send off fifty miles or 
 more for a Baptist minister when there are good ministers and churches 
 
MANASQUAN 121 
 
 nearby?" The pastors were: Rev. William Bishop, 1807-12; John 
 Cooper, preaching once a month, 1812-1823, eleven years; John 
 Bloomer, 1823-29; Mr. Clark, one year; D. P. Perdun, ordained August 
 1834-40. 
 
 Mr. Perdun was an illustration of how really grace fits a plain, 
 uncultured man of very limited information for usefulbiess and in- 
 fluence. He was of large and massive physique, a physical stalwart. To 
 grammar and reading, except his Bible, he was a stranger. An amusing 
 instance of his make up happened at a woods' meeting. The meeting 
 had not resulted as anticipated. At a conference on the matter, Mr. 
 Perdun exclaimed, "I am going to visit every house near here." Hear- 
 ing that two elderly ladies lived at a given place, he began there. One 
 of them opened the door wide enough to see the caller. But Mr. 
 Perdun pushed in and on inquiry learned that she was not a Christian 
 and unmarried. Whereupon he lifted his hands and exclaimed, "no 
 Lord, no husband and no God. You are in an awful condition!" 
 Neither of these ladies was converted at that meeting, nor is it probable 
 they ever forgot Mr. Perdun. 
 
 After the resignation of Mr. Perdun, Mr. Boozer was a "supply." 
 Rev. C. Cox, Sr., was pastor from June 1842-44. A special work of 
 grace was enjoyed under the labors of Mr. Cox at Manasquan and 
 Kettle Creek churches at both of which Mr. Cox preached. Rev. E. 
 
 R. Hera, 1846-48. Also Rev. W. F. P. did pastoral service 
 
 after Mr. Hera. In the spring of 1851, Mr. W. F. Brown became 
 pastor till 18.53. Four years passed in which the vitality of the church 
 was impaired by lack of pastoral care. The frequent changes and 
 pastorless intervals were due to the location of their houses of wor- 
 ship, one being an accommodation for both Manasquan and Burrsville, 
 located in the "Pines" distant from anywhere, which was occupied 
 in 1843 and later. This house had been built in 1808 and served neither 
 place. Had the house been located in Manasquan, the church would 
 have grown to be numerous and of ample means. To establish outposts 
 at their pleasure was unwise. The next meeting house was a greater 
 folly and without other excuse than covctousness, the probable reason 
 had its reward in the almost extinction of the church. Baptists in 
 numbers, social position and financial resources had more than all 
 other denominations combined and really gave enough to build a 
 "union" house to have built one for themselves. There were no other 
 churches in the village than theirs. When the writer preached in 
 this "union" house in 1843, he said to Baptists, "You have made a 
 coffin for your church and you can date its obituary from the day you 
 committed yourselves to this movement, providing a home and center 
 
122 NEW JERSEY BAPTIST HISTORY 
 
 for other denominations and affording them a home and chance to be. 
 it is good to be generous, but not at the cost of suicide." Nor were 
 other Christ ian^names^slow in improving their opportunity. With 
 lielp from abroad they organized and concentrated in the town, building 
 attractive cliurcli edifices where the people were and grew strong, 
 while Baptists grew weak; leaving Baptists in their shabby "union" 
 house on the hills and well out of the way. This saved the Baptists 
 the cost^of sustaining a pastor, giving them preaching by pastors 
 of other denominations and it was sure to be emasculated of Baptist 
 facts and ideas. They were thus pastorless for many years. 
 
 In 1867-9 the writer, then on the missionary committee, of the 
 Association went to them, pointed out the coming extinction and 
 prevailed with them to make an effort for life. Deacon Mark Brown 
 of the Baptist church bought lots in Manasquan on which the church 
 built their second church edifice in 1871 or 2 and it was dedicated in 
 1872. The plans and general design of the house were given by the 
 chairman of the missionary committee of the Association. A location 
 in the village put the church on a parity with other denominations 
 and the decline since 1808 was stayed. 
 
 Mr. J. D. Merrill was called to be pastor in December 1857 and 
 was ordained on January 19th, 1858. During his pastorate they had 
 as large a measure of prosperity as the conditions allowed. Its iso- 
 lation on the hills and the attraction of more fitting and suitable places 
 of worship in the village hindered the prosperity of the church. Mr. 
 Merrill closed his labors at Manasquan in April 1864. Rev. E. M. 
 Lockwood followed on May 1st, 1864 and was ordained in August 
 1864. He was pastor of both Manasquan and Kettle Creek churches. 
 He died on August 13th, 1866. Rev. S. L. Cox followed within a 
 few months remaining but one year, because of the uncongeniality 
 of the climate. He was succeeded by his father. Rev. Charles Cox, 
 who after twenty-four years was pastor the second time. Three 
 years Mr. Cox, Sr., remained, closing his pastorate in 1871. Mr. T. S. 
 Snow was the next pastor and was ordained in September, 1871, 
 remaining until 1873. Upon Mr. Snow's resignation. Rev. E. M. 
 Barker entered on his charge 1873-76. In 1876, Rev. D. S. Parmelee 
 became pastor for nine years, resigning in 1885. A parsonage was 
 secured while Mr. Parmelee was pastor. 
 
 Rev. Henry Cross settled as pastor in 1886. Pastor Cross enlarged 
 the church work by making a station at Point Pleasant, about six 
 miles south of Manasquan river. Mr. Cress closed his first pastorate 
 in 1892 and in the same year, Rev. F. C. Brown became pastor, re- 
 maining till 1896. The hearts of the people clung to an old pastor. 
 
OSBORNVILLE 123 
 
 Mr. Cross and he wtia recalled in 1896, and was ministering in 1900. 
 Since iiis return the house of worship has been enlarged, really made 
 new at the cost of the original building. An inspiration to a higher 
 life is infused into the church, more than in any former period of its 
 history. 
 
 Excepting the labors of Mr. Wilson of Hightstown, the church 
 has had twenty pastors. Five or six of these have been ordained here. 
 Three have had duplicate settlements. There have been four hundred 
 and thirty-one baptisms, except'mg those baptized by Mr. Wilson. 
 Of the two meeting houses and the renovation of the last, mention has 
 been made. Two members have been licensed to preach, one a pastor's 
 son. Another was the ever memorable A. O. S. Havens, who travelled 
 and preached on the coast from Manasquan to Mannahawkin and 
 through the "Pines" at his own cost, sowing seeds of the Baptist 
 faith and impregnating the people with our convictions of truth. 
 So much so, that it was a Baptistic section. Three churches have gone 
 out from Manasquan, Osborneville, 1835, founded by Mr. A. O. S. 
 Havens; Orient, 1848; Point Pleasant, 1888. 
 
 In August 1835, Kettle Creek (Osbornville) was constituted with 
 seven members. Five were named Havens, of one family and near 
 relatives. One, A. O. S. Havens was a licentiate of Manasquan church. 
 These lived at Kettle Creek and some of them were constituents of 
 Manasquan church. Mr. A. O. S. Havens was ordained on November 
 1835, and was the first pastor remaining, until 1842, also he supplied 
 the church from 1845-47. This was his only pastorate; he was a very 
 busy minister of the Gospel. Kettle Creek was the only church be- 
 tween Manasquan and Manahawkin and east of Jacobstown. Mr. 
 Havens was the only Baptist minister living and preaching in this 
 wide spiritual waste. Fifty years since it was common rumor, that 
 several Methodist churches were composed exclusively of baptized 
 believers; the entire section being permeated with Baptist ideas 
 through Mr. Havens, who is not known to have asked or received 
 any renumeration for his labors. His useful and busy life ended on 
 October 16th, 1854 at the age of fifty-three years. A school teacher 
 and licentiate, L. H. Terrill helped him in his work, enabling him to 
 go abroad and minister in distant places. 
 
 In October 1849, Rev. John Todd became pastor and served 
 the church two years. He was a self-sacrificing, good man. The 
 Board of the State Convention, welcomed opportunities to engage 
 him for missionary work. A meeting house was built soon after the 
 church was organized and is now in use. Built in the "Pines" its 
 location prevented any growth. About 1869, Rev. Mr. Cook ministered 
 
124 NEW JERSEY BAPTIST HISTORY 
 
 to the church. Rev. C. P. Decamp followed as pastor of Kettle Creek 
 and Orient church from 1874. Rev. G. Johnson also supplied the 
 church. In conjunction with Orient church, Rev. D. Young was 
 pastor. After many years, of which the Association minutes said, 
 "No report," in 1893, Rev. E. B. Walts settled. New Ufe at once 
 began. He baptized converts, doubled the membership. The name 
 was changed to Osbornville and the house of worship was repaired, 
 Mr. Walts resigned in 1895 and Rev. G. W. Leonard became pastor 
 ministering to Osbornville and Orient churches. He closed his labors 
 on the field in 1898. 
 
 East of the Raritan and North of Manahawkan and Hightstown 
 there were only three Baptist churches. From 1835 to 1865, thirty 
 years, eleven Baptist churches were formed, in all fourteen Baptist 
 churches. The same territory after the organization of the Trenton 
 Association in 1865 to 1900, a period of thirty-five years, includes 
 thirty-eight of our churches, an increase of twenty-five in thirty-five 
 years. 
 
 Appearances indicate that Osbornville church has trials awaiting 
 it in the future. Places north and south of it are centers of resort 
 for simimer population. Were the meeting house in the village the 
 outlook would be more hopeful. Family churches however, seldom 
 get hold of a community, unless it is a family community. The sons 
 of Mr. Havens are influential men, but they do not live in Osbornville. 
 His daughters also, are women of position and influence. Neither 
 are they associated with Osbornville church. 
 
 Orient and Osbornville are much alike in their location, isolated 
 and away from the thoroughfares of travel. The building of the 
 Manasquan first house of worship toward Burrsville helped Baptist 
 influence there. Some of the children of Rev. A. O. S. Havens lived 
 at Burrsville and that helped Baptist interests there. In 1858, Rev. 
 W. F. Brown did much mission work, making Burrsville his head- 
 quarters, with the outcome of the organization of Burrsville Baptist 
 church, with a constituency of fifteen members. Mr. W. F. Brown 
 was pastor and supply for more than twelve years. Chosen to political 
 office at various times he was not dependent on the church for support. 
 A meeting house was built in Burrsville about 1859-60. Rev. J. E. 
 Howd was pastor in 1872. Messrs. DeCamp and Young were joint 
 pastors of Busrrville and Osbornville. In 1879, the old pastor. Rev. 
 W. F. Brown had a second pastorate which lasted to 1885. Both of 
 his pastoral charges included more than sixteen years. Rev. E. 
 Thompson, pastor at Lakewood, supplied the church for a year and 
 more. The Point Pleasant pastor also supplied the church. Rev. 
 
POINT PLEASANT 125 
 
 G. W. Leonard was for several years pastor at Burrsville and Osborn- 
 ville, which arrangement terminated in 1898. Rev. J. W. Hartpcnse 
 settled in 1899. 
 
 Churches located as are Burrsville and Osbornville need to be 
 tenderly cared for. They live a life of exhaustion, sending abroad 
 their most efficient young people. Of necessity they endure long 
 periods of destitution and need a large faith and unyielding devotion 
 to maintain their visibility and prove themselves the peers of the 
 active and self denying servants of God. Such disciples do not have 
 the inspiration of association nor are cheered by the consecration of 
 times and means in fields "white for the harvest." They endure 
 hardships under the most discouraging conditions, make up the de- 
 ficiencies of those who go away and hold up the standard of the cross 
 in the night and ofttimes in loneliness. Happily God knows! 
 
 Point Pleasant is one of the many churches on the sea shore, 
 which owe their existence to the missionary committee of the Trenton 
 Association and to Pastor Cross of the Manasquan church. Members 
 of Manasquan and Orient churches had been long residents there. 
 There were not halls or suitable places of worship. Occasionally 
 devotional meetings were held at the homes of members of the churches 
 and the pastors were among their people. Pastors and the Baptist 
 churches were of "one accord" and in hearty sympathy -n-ith the 
 missionary committee, giving special attention to the place in 1882, 
 learning then that lots were in waiting to be given for a Baptist placQ4 
 of worship. Delays came, by the calls from other places. But in 
 1886, the increase of residents put a special phase on the question of 
 early movement at Point Pleasant. Pastor Cross had made an appoint- 
 ment for service in 1887 and Deacon William Curtis of Manasquan 
 church had given valuable lots for the church edifice and the missionary 
 committee pushed the collections of funds from the churches for the 
 house of worship at Point Pleasant. The concord of the nearby 
 church and of the pastor and of the resident Baptists hastened the 
 completion of the house of worship which was dedicated in November 
 1888, and the organization of the church with fourteen members. 
 
 LTntil 1892, the church was supplied by Mr. Howland Hanson, 
 a licentiate of Asbury Park church while a student in college. After 
 Mr. Hanson, Rev. W. L. Mayo became pastor in July 1892. He 
 stayed only two years. While pastor, the church bought adjoining 
 lots, removed the meeting house and made additions for more efficient 
 work. Rev. G. W. Drew entered the pastorate, and resigned his 
 charge in 1895, when Rev. Mr. Mauser settled as pastor closing his 
 pastorate in 1898. A parsonage was built in 1896. Rev. J. A. Clyde 
 
126 NEW JERSEY BAPTIST HISTORY 
 
 accepted a call to be pastor and began his pastorate in 1898 and is 
 now ministering to the church. After Mr. Hanson, four pastors have 
 served the church. Their house is still in use. There is an ample 
 field and good hope for the growth of a strong and efficient church. 
 
 The South River church was derived from Hightstown. Its 
 origin is not given in the church minutes. The beginning was about 
 that of Manasquan. The South River church became antinomian 
 and is reduced to a nominal membership. In 1871, under the lead 
 of First New Bruns^\'ick church, Baptist elements local and from 
 Herbertsville united in constituting The Tabernacle church known as 
 Washington and South River. It was formed of thirteen members 
 on November 12th, 1871. Our record dates from the New Constitution, 
 November 1871. Rev. M. Johnston was the first pastor who closed 
 his work in 1874. Other pastors have been H. D. Dolittlo, C. H. 
 Woolston, F. C. Overbaugh, W. A. Smith, S. D. Samis, E. I. Case. 
 The life of the missionary church has been harrassed by the primitive 
 body and limited to less growth than it would otherwise have had. 
 
 #^ 
 
CHAPTER XIIL 
 
 TRENTON 
 
 The earliest traces of Baptist ideas in Trenton, is said by Morgan 
 Edwards to have been introduced there by "Rev. Jonathan Davis, a 
 Seventh day Baptist, who with his brother, Elnathan settled in Trenton, 
 near the beginning of the century, "(eighteenth) adding that he had 
 seen a printed letter directed to Mr. George Whitfield from Jonathan 
 Davis dated May 1st, 1740. Mr. Davison was a native of Wales, but 
 came to Trenton from Long Island. He died in Trenton in 1750 in 
 his seventy-fifth year. Mr. Davis married a lady in Trenton whose 
 maiden name was Bowen. I find the name of Bowen among the 
 constituents of the First Baptist Church of Trenton. Even though 
 many years had gone since Mr. Davis had died, a Bowen of the First 
 First church evidenced that the seed he had sown bore fruit. 
 
 Rev. Peter Wilson, pastor at Hightstown preached at Trenton 
 as early as 1787 at the house of Mrs. Hannah Keen. "On March 4th, 
 1788, he baptized five persons in the Delaware river, supposed to be 
 the first case of believers baptism in Trenton." This is not certain, 
 since Rev. Mr. Davis may have baptized therein in his long residence 
 in the toMm. The First Baptist church in Trenton was constituted 
 November 9th, 1805 with a membership of forty-eight. It was formed 
 as "The Trenton and Lamberton church." Lamberton, Mill Hill 
 and Bloomsbury were sviburbs of Trenton and have been long since 
 absorbed in the city. Descendants of some of the constituents. Cole- 
 mans, Howells, Parkers, Deys, and others are now identified with the 
 Baptist churches in Trenton and in its vicinity. Mr. Wilson con- 
 tinued to preach at Trenton once in four weeks until 1809. He also 
 had other appointments at Manasquan, Hamilton Square, the Manor, 
 Pa., Penns Neck and Lawrencevile, additional to his pastoral duties 
 at Hightstown. Few men could be more busy and few accomplished 
 more in the vast undertakings of this wonderful man. Col. Peter 
 Hunt gave to the church for a house of worship, the land on which 
 their meeting house and cemetery are and building their church edifice 
 on it, dedicated it on November 26th, 1803, two years before the 
 church was constituted. 
 
 Growth made necessary additional labors to Mr. Wilson and on 
 July 9th, 1808, Mr. Boswell was engaged as a "supply" once in four 
 weeks. At the same meeting at which Mr. Boswell was engaged, 
 
128 NEW JERSEY BAPTIST HISTORY 
 
 Mr. Coles, a licentiate of the church was employed as a "supply" for 
 another Lord's Day of the month. Three Lord's Days of the month 
 the church provided for itself ministerial service. At the close 
 of Mr. Wilson's labors in July, 1809, a period of twenty-two years, Mr. 
 Boswell was called to be pastor in connection with second Hopewell 
 church to begin the next September and a few weeks later was ordained. 
 His salary was three hundred and fifty dollars for one half of the time. 
 After two years, Mr. Boswell was called for three Lord's Days in each 
 month. Trouble developed in 1823, fourteen years after Mr. Boswell's 
 settlement, 1808; he had imbibed Swedenborgianism. Hitherto, 
 the church had prospered. The pastor was an able preacher, genial 
 and winning in social life. His mistake was, instead of saying, that 
 his \'iews had changed and quietly resigning, he kept his place, preached 
 heresy, stating his views with increasing boldness, until unendurable 
 by the evangelical element of his hearers and they were compelled to act. 
 In April, 1823, a church meeting decided to call a council for 
 advice. Henry Smalley of Cohansey, John Boggs of first Hopewell, 
 James McLaughlin of second Hopewell and Thomas B. Montanye of 
 Pennsylvania were summoned. The clerk, was instructed to invite 
 Mr. Boswell to meet with these pastors, but he declined to meet them. 
 The council reported to the church: "We the undersigned having 
 heard, are of the opinion that he (Mr. Boswell) has departed from the 
 faith of the particular Baptist churches, and demand that he be im- 
 mediately notified that until he renounces his errors he cannot have 
 our fellowship as a regular Gospel minister." Henry Smalley, John 
 Boggs, Thomas B. Montanye. Mr. McLaughlin was pastor of the 
 church of which Mr. Boswell had been pastor and was known 
 to be evangelical. The church adopted the report and excluded 
 Mr. Boswell. By the end of the year sixty-three members had 
 been excluded for their sympathy with and acceptance of 
 the views of Mr. Boswell. The course pursued by the church 
 and the small following of Mr. Boswell at the end of a pastorate of 
 fifteen years instances the staunchness of these Baptists and how 
 independent they were of personal ties and of genial associations in 
 their belief of the Divine word. Mr. Boswell and his friends built 
 a meeting house near the First Baptist house of worship and the 
 worshippers there were commonly called the second Baptist church. 
 For Mr. Boswell baptized those received into his church as Baptists 
 do and thus his church was known b}' the sign it hung out. A later 
 pastor, D. H. Miller, for special reasons, published a history of the first 
 Baptist church of Trenton, representing Mr. BosweU as badly treated 
 in a history of the Central church. Mr. Miller's history was a curious 
 
TRENTON 129 
 
 mixture of truth and misconception. Within a few months Rev. S. W. 
 Lynd, pastor at Bordento-\vn was called to a joint charge of that church 
 and of first Trenton. The arrangement lasted for a few weeks and 
 terminated satisfactorily to both churches. Rev. George Patterson, 
 M. D., followed for two years till March, 1828. "Supplies" ministered 
 for two years more. 
 
 A call was given in March 1830, to Morgan J. Rhees to a joint 
 pastorate with Bordentown which continued till 1834, when Mr. 
 Rhees settled at Trenton exclusively. His was the first pastorate 
 since Mr. Boswell in which the church had the undivided labors of 
 a pastor. Within three years the congregation outgrew the capacity 
 of the house of worship and it was enlarged and modernized. Necessity 
 justifies curious doings. In 1838, an invalid was received by letter 
 "and the hand of fellowship was given to her Father in her behalf." 
 After eight years of most acceptable service, Mr. Rhees resigned, and 
 a call was sent to Rev. Samuel Aaron, to which he replied: "That his 
 anti-slavery views would occasion dissatisfaction to some worthy 
 brethren. I doubt very much my fitness to be a pastor till my mind 
 or the minds of my brethren shall have undergone a change." This 
 was like Samuel Aaron, a man of great courage, unconcerned, whether 
 his views on slavery and temperance pleased the people or not. He 
 spoke intensely, educating men and women for the days of 1861-65. 
 After hearing this letter of Mr. Aaron, so frank and sensible and just, 
 Mr. Rhees was immediately and unanimously recalled and as promptly 
 accepted the proffered pastorate. Finally he resigned in 1840, closing 
 pastoral labors of ten years. 
 
 ]Mr. Rhees did an especial work. The defection of Mr. Boswell 
 had both impaired the strength of the church and had brought con- 
 fusion and hindrance to the Baptist cause and to Baptists in the city. 
 Especially as he had located himself as a Baptist on his old field, Mr. 
 Boswell did his utmost in opposition to his former charge with whom 
 he had the largest influence to win them to his false views. Mr. Rhees 
 was such a preacher and pastor that the church had constant growth 
 in a continuous accession of spiritual, social and material strength. 
 Mr. Boswell died in 1833, and the house of their worship was sold about 
 1837, to evangelical Christians and nothing remains of the ism that 
 built it. Pastor Rhees was a grand man. The ten years of his life 
 in Trenton were also ten years of service as the secretary of the new 
 and unshapen state Convention for local missions. Its first secretary 
 his plans of administration governed its operations for sixty years. 
 To him, that body owes more for its efficiency than to any other, not 
 excepting Rev. G. S. Webb and Judge P. P. Runyan, both of the 
 9 
 
130 NEW JERSEY BAPTIST HISTORY 
 
 first Baptist church of New Brunswick. The temperance cause had 
 one of its best advocates in Mr. Rhees. Anything for the better- 
 ment of humanity had him for a champion. 
 
 The Trenton Baptist church was a jealously watching church 
 against ministerial assumptions or claims of pastors' rights. The 
 moderatorship was denied him in their business meetings. Nor was 
 there a ready assent to his presence at business meetings. Once, 
 present at a business meeting, he expressed his views on the matter 
 under consideration. At once one of these good men, offended and 
 indignant at the pjistor's objections, possibly to his own plans and 
 ideas, moved that Mr. Rhees be excluded from the church. The 
 motion was hastily carried. Happily, reflection came before adjourn- 
 ment; the vote was reconsidered and the original motion lost, and 
 notice of the shameful action was refused a place in the minutes of 
 the meeting. Mr. Rhees was a man who did his own thinking along 
 Bible lines. He was tall enough to see over the walls of liis fold and 
 long armed enough to touch far off fields. 
 
 Mr. L. F. Beecher, having been chosen was ordained for the 
 pastoral office in October 1841 . Resigning the next Septemper, his short 
 stay was a continuous blessing. In January, 1843, Rev. John Young 
 was invited to "supply" the church until April. But in February, 
 after a statement of the circumstances of his situation, and an inter- 
 change of \'iews on the subject, he was called to be pastor and it was 
 immediately accepted, his charge to begin on February 15th. Mr. 
 Young presented "a letter from Deacons of a Baptist church in London 
 and divers others letters in testimony of his standing character as a 
 member of the Baptist church and on these letters was received into 
 full membership." This was a strange and unwise proceeding on the 
 part of the Trenton church. A body most insistent on following 
 the usages of Baptist churches, the subsequent events showed the 
 mistake and folly of the course taken. These letters may have been 
 forgeries. At a special meeting of the church in July following, Mr. 
 Young resigned, to take effect August 15th, he having been elected to 
 a professorship in a Campbellite College in Virginia. Mr. Young was 
 a cause of dispute and of confusion to Baptist interests in Trenton. 
 Mr. Young preached a sermon in early August in which he advocated 
 the union of all denominations and more or less exposed his Campbellite 
 tendencies. If not of that sect when he came to America, his con- 
 version to their views was a short process. Seemingly he was honest, 
 which explains his large following. As many as one hundred and 
 twenty-four asked for letters of dismission from the first church to 
 organize a second Baptist church in upper Trenton. All of these 
 
TRENTON 131 
 
 however, were not personal followers of Mr. Young nor had iinl)ibcd 
 his views. 
 
 The New Jersey Baptist Convention had for along time been 
 trying to induce the first church to colonize a Baptist church in North 
 Trenton and many Baptists in the city sympathized with this prop- 
 osition and these united in this movement of a Baptist church in North 
 Trenton. It is not known that pledges had been exchanged between 
 Mr. Young and some of the dismissed members to form a second Baptist 
 church that might eventually be a Campbellite church. It is known 
 that having gone to Virginia and declined the professorship (!) he 
 returned to Trenton and became pastor of second Trenton church. 
 Whereupon, that body broke into three parts. Thirty-seven mem- 
 bers returned to the first church. Another party constituted them- 
 selves the Trinity church, worshipping in Temperance Hall. The 
 third party built a meeting house on the corner of Hanover and Mont- 
 gomery streets, (now the Central church edifice) and had Mr. Young 
 as pastor. Mr. Young had been repudiated by the first church and 
 was a bar to a recognition by the first church of that which Mr. Young 
 was pastor. In the history of the "Central church" the facts per- 
 taining to the extinction of Mr. Young's church (known as the second 
 Baptist church) the disposition of its property and its possession by 
 the "Central Church" and the absorption of the "Trinity" church 
 in the "Central" is fitly given. An explanation of why Mr. Young 
 was recognized as a Baptist minister and his church as a Baptist church 
 has not been written, nor can be. In part it is a fact, that Baptists 
 in the entire state were concerned to have a Baptist church in North 
 Trenton. The first church located in South Trenton while a large 
 and influential body, did not influence the entire city, with Baptist 
 influences and its scattered membership in Upper Trenton, lacking 
 the cohesion of a church failed to represent our ideas of church order 
 and the conditions of memljcrship in a church as was felt to be desirable. 
 The writer recalls how seriously this subject was discussed hi the Board 
 meetings and the intense feeling that Baptists did not have the repre- 
 sentation in the State capitol, they felt themselves entitled to. This, 
 impelled the recognition of both the church and of Mr. Young. 
 
 The mother church after having suffered the calamities endured 
 in connection with the Young affair, chose for pastor, a man known 
 to all to be right and true to Baptist interests. Rev. L. G. Beck. 
 Him they called and he entered the pastoral office in March 1844. 
 Mr. Beck was a wise pilot for the stormy times into which he was 
 summoned. His position was far from desirable. Nevertheless, 
 he retained it for nearly six years and richly deserved the quiet and 
 
132 NEW JERSEY BAPTIST HISTORY 
 
 peaceful pastorate on which he entered. One of the most amiable 
 and loveable men followed Mr. Beck in January 1850, Rev. H. K. 
 Green. Mr. Green was a polished preacher and a man of the highest 
 scholarship in his generation. He declined re-election at the end of 
 1852. For a year or more, that choice man, Duncan Dunbar min- 
 istered until in 1854. 
 
 Within a short time, Rev. Lewis Smith settled in 1855. Three 
 years later Mr. Smith accepted a call elsewhere. Many converts 
 were added to the church under his ministry and the church adopted 
 a resolution: "That signing a tavern license should not be tolerated 
 in a Christian church. The use and sale of intoxicating drinks were 
 also included." A second offense subjected the offender to exclusion. 
 Material advances were also made in the erection of a building in 1857 
 for Sunday school and social meetings. 
 
 In October 1858, Rev. O. T. Walker entered the pastorate. The 
 growth of the membership, the increase of the population in South 
 Trenton, the popularity of the pastor, his indefatigable labors brought 
 a crisis to the church. The old meeting house, which had been en- 
 larged and modernized several times, was utterly inadequate to ac- 
 commodate the multitude that thronged it. A new edifice was built 
 larger than any Protestant house of worship in the cit}^ modest, 
 plain and attractive on account of its fitness for its uses. Still the 
 spacious room was too small. Hundreds were often unable to get 
 standing room in it. Pastor Walker closed his ministry September 
 1st, 1863. Since then, large congregations have met. Succeeding 
 pastors have baptized hundreds into the church and yet the same 
 walls include the average congregation. 
 
 Rev. D. H. Miller entered the pastorate December 1st 1863. 
 He retained the congregations Mr. Walker had gathered and bap- 
 tized more than anv former pastor. Two reasons explain this. One, 
 Mr. Walker had won many into the House of God, as yet unconverted 
 and Mr. Miller harvested them. Another, the Central church had 
 gotten Elder Jacob Knapp to hold a series of meetings in February 
 1867 and one hundred more were baptized into the first church within 
 a year. Mr. Miller closed his work in Trenton in October 1867. 
 
 An interim of six months occurred until Rev. G. W. Lasher settled 
 as pastor in April 1868. Mr. Lasher soon won a large place for him- 
 self in the confidence of the church and congregation and in that of 
 the Baptists in the city and in the esteem of the entire Christian com- 
 munity. The internal affairs of the church were reorganized and 
 conformed to practical efficiency. In 1871, he wrote a sketch of the 
 first church and said: "Lots were bought on Perry street." The 
 
TRENTON 133 
 
 first church never bought or owned lots on Perry street, nor opened 
 a mission thereabout. Instead of Perry street, Mr. Miller bought 
 cheap lots on a side and out of the way street in the midst of a mission 
 which the Central church had opened a year before, when the central 
 church had secured lots on Perry street. Mr. Lasher adds: "At 
 the request of the Central church, they were sold to it at the price paid 
 for them and the mission transferred to them." Mr. Miller happening 
 in the study of the Central pastor told of the buying of the lots in a 
 mission of the Central church. At this time all South Trenton with 
 its tens of thousands of population was open, nothing being done 
 for Baptist interests. To the Central people it was strange to locate 
 a mission in their field where they had sustained a mission for more 
 than a year and the nearby destitution neglected. The Central church 
 did not request the sale of the lots to them. Instead, Mr. Miller asked 
 of the Central pastor if his church would buy their lots, the price 
 being fifty dollars more than the first church had originally paid for 
 it. To explain the added cost of the lots, something was said about 
 "interest." Mr. D. P. Forst was President of the Central Board of 
 Trustees and when the purchase of the lot of the first church was stated 
 to him, he said: "Say to Mr. Miller, send to me the deed of the lot and 
 I will return to him my check for its price." The lot on Perry street 
 costing nearly double that of the first church had a chapel for the 
 Central Church, built on it within six months- of this settlement. 
 The mission was not transferred to the Central Church. The First 
 Church never had a mission in that locality. Clinton Avenue Church 
 is the development of the Pearl Street Mission. 
 
 Mr. Lasher saw the needs of his own field and was the first pastor 
 of the first church to take measures to meet them. Lots were bought 
 about 1868 or 9 and a chapel was built in a densely populated neigh- 
 borhood and was dedicated on May 23rd, 1869. The mission has grown 
 into a church, Calvary Baptist church. Another mission was originated 
 by the gift of lots on which to build a chapel for what is now the fifth 
 Baptist church in Trenton. The chapel was erected in the pastorate 
 of Mr. Lasher and a church constituted in 1891. While thus pushing 
 matters in South Trenton, the pastor succeeding in reducing the debt 
 which encumbered the church, showing himself not only an efficient 
 pastor, but awake to supply his field with Gospel agencies. More 
 than his predecessors he has effectively furnished South Trenton with 
 churches maintaining the Gospel of the Son of God. After its accom- 
 plishments this pastorate came to an end quite too soon. In it also, 
 was the earliest attainment of unanimity in city missions. The 
 prejudices growing out of the "Young" episode gave way to concord 
 
134 NEW JERSEY BAPTIST HISTORY 
 
 in the common interests of our churches. Had Mr. Miller been dis- 
 posed to united enterprises, there would have been, both a German 
 and an Afro American church established long since. But the old 
 entanglements were very unyielding. The Central hurch was ready to 
 pledge several thousand dollars annually for years, for these objects. 
 
 Rev. Elijah Lucas became pastor in 1873, remaining twenty and 
 more years, closing his labors in 1894. In 1886, he resigned. But 
 the church declined to accept it, by so nearly a unanimous vote that 
 he consented to remain. Only pastors Wilson, Boswell, Rhees, Beck 
 had stayed more than three or four years. A little coterie of mem- 
 bers craving some new thing buzzed about the pastor and made him 
 uneasy. These practiced on Mr. Lucas, found out that if either must 
 go they could be spared. Withal he was an able preacher, original, 
 pithy and clear. His activities kept him in touch with his hearers, 
 the lowly as much as the officials. He was not perfect. Prov. 22:3 
 was his portrait. The politicians on sale, rum sellers and saloon 
 keepers cursed him. As chaplain in the legislature, his prayers were a 
 terror to some of them, showing that he knew what they knew could 
 unmask them. No pastor in Trenton had more bitter enemies. They 
 assailed him on a clergyman's most vulnerable side, his moral char- 
 acter. They failed but so impaired the confidence in him as to drive 
 him away. Had Mr. Lucas intrenched himself in the sympathies of 
 his ministerial brethren of the Christian denomintitions in Trenton 
 and been a co-worker with those of his own denomination in their 
 common fields, he would have had a religious constituency to keep 
 him in Trenton, "a terror to evil doers." 
 
 Rev. M. P. Fikes began his pastoral work in 1894. The interior 
 of the church edifice was remodeled and the building for the Sunday 
 schools and social meetings was connected with the main building. 
 Mr. Fikes resigned in April, 1900. 
 
 The first church, Trenton, is located "do^\Tl to^\ii," amid the 
 workmen of the factories of South Trenton. Under Mr. Walker, a 
 proposition to remove to "Mill HiU" was seriously agitated, but the 
 condition of the gift of the ground, where the house stood and the 
 cemetery about it, its reversion to the heirs of Col. Hunt, if diverted 
 from the uses for which it was given possibly influenced the choice of 
 the old location. 
 
 Of their house of worship, it is the second they have had up to 
 1900. even though the old house had been enlarged and often repaired. 
 The church has had fifteen pastors. Mr. Wilson antedated the consti- 
 tution of the church. In all he preached in Trenton twenty- one years, 
 Mr. Boswell fourteen years; Mr. Rhees, ten years; Mr. Lucas more than 
 
TRENTON 135 
 
 twenty years; seven have been licensed to preach. Twenty-one 
 hundred have been baptized into it. Of these, nearly seven hundred 
 and fifty were baptized by Mr. Lucas. The annual average of baptisms 
 since 1805 has been twenty-two. In 1875, Rev. Daniel Freas removed 
 to Trenton. He was born in Salem, New Jersey, and had a considerable 
 competence from his father. Mention is made of him in the history 
 of Woodbury church, where he invested so much as was needful to 
 adapt the house for worship. The writer recalls a meeting of the 
 Board of the State Convention, when Mr. Freas asked its indorsement of 
 his visiting Baptist churches in New Jersey to collect funds to repay 
 him. The Board cheerfully gave its endorsement. The daily papers 
 of Trenton said of his death: "The day of the burial of Mr. Freas 
 was in Trenton a day of universal grief." In a letter to the writer, 
 this extract appears. "Mr. Freas was altogether independent. He 
 received no salary. Certain persons of all religious and of irreligious 
 faiths cared for him. All doors were open to him in Trenton. He 
 spent twenty years in Trenton as a volunteer missionary." 
 
 Those clippings are from the city newspapers: 
 
 "City Missionary Daniel J. Freas, who was killed yesterday by a 
 trolley car, will be very much missed in Trenton. He was a kindly 
 and benevolent man, a bom missionary, always ready to assist the 
 unfortunate and to excuse the wayward and the erring. He gathered 
 from the prosperous to distribute to the poor and wretched, and if 
 by chance an undeserving one was the sharer of his bounty, he always 
 had a mild and ready excuse. No rain was too heavy and no blizzard 
 too severe to keep him from going his rounds to hunt up the sick and 
 the suffering. He would say to people of wealth: "Do you wish to 
 share with me in the cares and happiness of the coming year? If you 
 do, give me as the Lord has blessed you. I will use your money the 
 best I can, and you shall share in my prayers." There were people 
 who would contribute to Mr. Freas and to no one else." 
 
 To one unfamiliar with Baptist history in Trenton the late date 
 of the origin of the Central Trenton church will be strange. The 
 Central is the third Baptist founded in LTpper Trenton. In 1842, 
 the first church called Rev. John Young, lately come from England, 
 to be their pastor. Six months afterwards he resigned, having ac- 
 cepted a professorship in the Campbellite College at Bethany, West Va. 
 Mr. Young claimed to be a Baptist when called to the first Church. 
 Mr. Young in 1843 preached a sermon in which he insisted on the 
 union of all Christian churches. A public meeting was called in the 
 City Hall; after his sermon, to remonstrate against the action of the 
 First church, rejecting Mr. Young. William Boswell, an old pastor 
 
136 NEW JERSEY BAPTIST HISTORY 
 
 of the First church, but excluded from it was chairman and F. S. Mill 
 secretary; one a Swedenborgian and the other a Methodist. 
 
 At his resignation one hundred and twenty-four members of that 
 church received letters to organize a second Baptist church in Upper 
 Trenton and that body was recognized as a Baptist church and it 
 gave Mr. Young a call to be pastor, whereupon the second church 
 broke into three parts, one of which returned to the first church. A 
 second organized;the Trinity Baptist church and worshipped in "Tem- 
 perance Hall." The third party built a meeting house on the site of 
 the present Central church, of which part Mr. Young was pastor. 
 
 Whether an arrangement had been made by some dismissed from 
 the first church to call him to be pastor of the second church is unknown 
 At a council called in the case of Mr. Young, on his statement that he 
 was a Baptist, he was recognized as such, pastor of the second Baptist 
 church. It was a universal desire of the denominatino in New Jersey 
 to have a Baptist church in Upper Trenton and this explains in part 
 the readiness of good and wise men to accept Mr. Young as a Baptist. 
 Dates of the various movements in these confusions are lost, the sequence 
 of them, however, is clear. The denomination did not accept Mr. 
 Young as a Baptist, in fact he was believed to be a Campbellite in 
 disguise. He was pastor of the second Baptist church in 1844. When 
 he came back to Trenton, how long he stayed and when he left, or what 
 became of him and of his denominational relations is not known. 
 
 The Central Baptist church owes its existence to the New Jerse}' 
 Baptist State convention. The property of the second church was to 
 be sold for debt and the Board of the Convention appointed Judge 
 P. P. Runyan of New Brunswick, D. M. Wilson and J. M. Davies of 
 Newark to buy and hold it for Baptist uses. They paid off a floating 
 debt of thousands of dollars and made needed repairs until the organ- 
 ization of the Central church. 
 
 In October 1853, the Board appointed Rev. J. T. Wilcox to be a 
 missionary in North Tretnon. He come as a spiritual chemLst and 
 mingled the Heavenly alkali of love, patience and faith with the dis- 
 cordant elements unite them in a Baptist church. To his wisdom and 
 prudence is largely due the success which crowned his work. Helpers 
 were few and comforters like to Job's were many. On the 30th of April 
 1854, twenty-nine Baptists constituted the Central Baptist church 
 of Trenton. In May, they were recognized as such. Fifteen of these 
 were from the Trinity Baptist church which had disbanded in antici- 
 pation of the forming of the Central church. Two were from the first 
 church and twelve Baptist residents in Upper Trenton. Mr. Wilcox 
 found chaos. He left a happy church of ninety-three membera 
 
TRENTON 137 
 
 Wearied with anxious care and exhaustion of more than four years 
 of toil, his health failed and he resigned ui the midst of a revival, 
 closing his pastorate March 21st, 1858. 
 
 Rev. Lyman Wright the choice of both pastor and people, had 
 already accepted a call to be pastor and began his charge in the next 
 May. Instead of coming with pruning knife and plow, he came sickle 
 in hand to a ripening harvest. Inquirers and converts thronged the 
 gates of Zion. Six converts he "buried in baptism" on the first Sunday 
 of his pastoral charge. He was pastor eighteen months and the 
 house of worship was made attractive. Previously two Baptists had 
 moved to Trenton, living nearer the first church than to the Central, 
 D. P. Forst and wife, and J. E. Darrah and wife. In reply to efforts 
 to unite at the first church, they said: "Your church is already 
 crowded and we are not needed. But the Central is small and weak 
 and needs us financially, socially and otherwise and so they united 
 where they could be of the most use." Prospered in business, they 
 accumulated wealth and when later, thousands of dollars were needed 
 for enlargement and mission work, it was freely given. On the next 
 Lord's Day to that in which Mr. Wright retired. Rev. G. R. Darrow 
 settled November 1st, 1859. In about two years, Mr. Darrow accepted 
 a chaplaincy in the army of the Civil War. Mr. Darrow left the mark of 
 a man of God in whom were combined the cultured gentleman and the 
 Christian patriot minister. 
 
 Rev. T. R. Howlet began his pastorate August 1st, 1861. The 
 distraction caused by the Civil War, the large drafts upon the men and 
 on the wealth of the nation, engrossed the energies of the people and 
 the churches endured exhaustion rather than increase and in December, 
 1863, there was another vacancy in the pastorate. The church was 
 divided and serious alienations prevailed at this time. An interim 
 between pastoral oversight was improved by enlarging the meeting 
 house and an entire reconstruction, making it a new building. The 
 cost was about eight thousand dollars. The entire outlay was can- 
 celled when the new house of worship was dedicated in March 1864. 
 
 On December 1st, 1863, Rev. T. S. Griffiths became pastor and 
 closed his charge April 1st, 1870., till now, the longest pastorate the 
 church has had. The long vacation in the pastoral office, the re- 
 building of the meeting house and the suspension of social meetings and 
 the Lord's Day service had its usual effect. Congregations were 
 scattered and the membership reduced. The alienations of the former 
 days had also grown, but the wisdom and piety of the membership 
 averted disaster. Former distractions paused by the "Young" episode 
 hindered concert between the churches. Both churches however, 
 
138 NEW JERSEY BAPTIST HISTORY 
 
 were on the outlook for expansion and l^y mission Sunday schools 
 were entering the fields of usefulness. 
 
 The Central church had three mission Sunday schools. Tha^ 
 on Perry street had special promise of early return. Already, converts 
 were gathered and added by baptism into the church. At a call by 
 Mr. Miller of the first church on the pastor of the Central church, he 
 revealed that his church had bought lots on a by street, far away from 
 the residences of any of their members. This was a surprise since the 
 Central church had been sustaining a mission in that part of the city 
 since 18G5. Years elapsed but the first church made no move. Deacon 
 Forst of the Central church often said to his pastor, "I will build a 
 chapel." We had engaged lots on a prominent street at a larger cost 
 than the first church, but on account of the old alienation between the 
 churches the whole movement was suspended. In time, Mr. Miller 
 came to see the pastor of the Central church and asked if he woud buy 
 their lots. The pastor said "No, not on a by street." Eventually 
 we bought their lots at a price of fifty dollars more than they had paid 
 for them and then selling them. The Central church built a chapel on 
 their own choice lots. These things delayed the building of the chapel, 
 till 1867. The property was given to the Clinton Avenue church and 
 they ocupied the place till they changed their location to Clinton 
 Avenue. That eminent evangelist, "Elder Jacob Knapp" came by 
 invitation of the Central church and begun special meetings in Feb- 
 ruary, 1867, continuing them six weeks. As a result, all the city 
 churches enjoyed a spiritual refreshing. One hundred and thirty 
 six were baptized in the Central church; more than one hundred into 
 the first Baptist church and it is believed that as many as five hun- 
 dred were added to the several churches that year. 
 
 Another mission was begun in East Trenton by the Central church 
 in 1868. The meetings were held in a small room over the oven in 
 a pottery and the pastor's feet were unduly heated by the hot bricks 
 while preaching. Under the next pastor of the Central church a chapel 
 building was erected for the use of this mission which is now "The 
 Olivet Church." The disasters which befell the Central church from 
 1870 to 78 seriously affected this mission, but Mr. William Ellis kept 
 it alive and Deacon D. P. Forst advanced the funds to build the chapel 
 which his untimely death made it necessary to repay. When Mr. 
 Howlett, pastor of the Central church advised the church to give up 
 this mission, the Clinton Avenue church cared for it and later the 
 Trenton City Mission Society. A parsonage was bought adjoining the 
 church, by Deacon D. P. Forst in 1865. It was lost when given to Mr. 
 Howlett in settlemant for arrearages of salary due him about 1875-6. 
 
TRENTON 139 
 
 Upon the removal of Pastor Griffiths ui April 1870, Rev. C. Keyser 
 settled as pastor the next October. After the meetings of Mr. Knapp 
 in a sketch of the Central church, it was stated "that only thirty-eight 
 remained of the one hundred and thirty-six baptized and of them fifty- 
 two had been excluded, or over one-third, and at least twenty have 
 ceased to show any interest in the church." Even though the state- 
 ment be true, it is not just, except all the facts are given. The pastor 
 who succeeded to the care of a church of more than four hundred 
 members, two hundred and fifty of whom were actively engaged, 
 each week as teachers in five Sunday schools and which sustained 
 twenty-one prayer meetings each week, and two additional preaching 
 services alternately, both now efficient churches; this pastor a good 
 man and an able preacher, announced to these disciples from the 
 pulpit: "that the main business of a church was to take care of 
 itself," alienated from himself the spiritual element and chilled the 
 activities of the church. Very soon the thirteen mission districts were 
 suspended and the twenty-one prayer meetings dwindled to one at which 
 the attendance was reduced to about twenty per cent of the two or 
 three hundred that had formerly met. More, a colony of most efficient 
 members went out to form the Clinton Avenue church, because they 
 were shut up at home, and with the purpose to renew the old time 
 activity. Not only this, but diversion and dissention brought 
 disatisf action and a large majority of the young members of the church 
 were disgusted with the type of religion they saw in the church busi- 
 ness meetings and wandered off, explaining why so many of the bap- 
 tized were lost from the membership. It was wholly due to the change 
 from life to decay. 
 
 The mission work of the church promised abundant fruit. In 
 his introductory sermon in December, 1863, Pastor Griffiths 
 had said: "I do not come here to build up this church 
 out of other congregations, but to gather from the 'highways and 
 hedges,' the non-church-going people." To this the membership 
 responded and when the plans were changed for "sitting still," it is 
 not surprising that there was a balk in all mission work. If 
 any credit is given for the rapid growth of the church it 
 is to be recognized as having passed from a "side track" to the 
 "main line" to an active place in Christian activities because of the 
 piety and devotion of its membership, each aiming to be "in his own 
 place round about the camp and answering to the call of the Divine 
 Master, "Here Lord, am I, send me." The necessity of building a 
 larger house of worship and the prospective increase of labors im- 
 
140 NEW JERSEY BAPTIST HISTORY 
 
 pelled the pastor to believe that another unwearied with care could 
 better develope new lines of enlargement. 
 
 A large German population had come into the city and demanded 
 attention to reach it with Baptist views of truth. Members of the 
 Central church had pledged twelve hundred dollars annually for the 
 coming five years for mission work among them. But at a meeting on 
 this behalf, the pastor, Mr. Miller, of the first church, was not ready 
 for the movement, although his members present at the meeting were 
 and the enterprise came to an untimely end. The Afro American 
 people were also increasing and these needed provision for their care. 
 Members of the Central church were sensitive to these conditions and 
 with all, had the financial resources to meet them. In anticipation 
 of these added calls, the pastor decided to retire, in hope of a more 
 efficient successor and resigned to take effect in April 1870. This 
 was a mistake m him, inasmuch as a stranger could not know the 
 needs of the field. Had he remained these objects would have been 
 effected. 
 
 On the next October, Rev. C. Keyser entered the pastorate. 
 Mr. Keyser accomplished two important objects ; the church edifice 
 was vastly improved and a chapel was built for the Oilvet mission, 
 through Deacon D. P. Forst advancing its cost. But unhappily, the 
 improvements on the church edifice remained a debt, which in the 
 reduced financial ability of the church, on account of alienations and 
 removals imperilled the entire property. Pastor Keyser was valued 
 by his people, but misapprehended them and lost his opportunity to 
 do them the good in his power, by a staid conventionalism and lack of 
 tact. He closed his pastorate in March loth, 1875. 
 
 On the next October, T. R. Howlett was called to a second pas- 
 torate by a majority vote against the spiritual, financial and social 
 element of the church. An anticipated result happened. There 
 was a virtual break up. His first pastorate had not been happy 
 Old alienations revived, members who had sustained the church took 
 letters, or withdrew and suffered expulsion. He remained till October 
 1878, three years. Arrearages on his salary were paid by sale of the 
 parsonage. After his resignation while yet pastorless, the Holy 
 Spirit visited the church, as of old. 
 
 Rev. L. B. Hartman was sent for. Being proved, he became 
 pastor near the end of February 1879. Mr. Hartman was evidently 
 the man divinely chosen to recover the church from impending wreck. 
 Congregations grew and the pastor happily gathered again an efficient 
 church. Lacking the financial and social element included in its 
 membership from 1866 to 1870, but yet an efficient body. Pastor 
 
TREXTON 141 
 
 Hartman iserved the church twelve years closing his labors in 1891. 
 His charge may be judged by its fruits, revivals were frequent; some 
 who had left the church in its days of trouble returned; debts were 
 paid; empty pews were filled; the pastor's salary was increased and 
 the status of the church in the community was restored. 
 
 Rev. J. T. Craig was called to the pastoral office in September, 
 1891. In 1895, illness compelled his resignation. The church was 
 very kind to him both in his long illness and in giving to him a pension 
 for many months after his resignation. Tokens of good were enjoyed 
 under Mr. Craig. The unity of the church was preserved, debts were 
 paid, congregations were retained and converts were baptized. 
 
 Follovring Mr. Craig, Rev. A. W. Wishart entered the pastorate 
 in July 1895, and is now (1900) pastor. Mr. Wishart makes a specialty 
 of social Christianity — Christianity in the home, business and in the 
 municipality. There has been more or less revival interest under 
 his ministry. Men, especially, are attracted in the evenings. Mr. 
 Wishart has made himself a power in Trenton, both with the officials 
 of the city and in the community. The church is heartily united in 
 him and is increasing its hold on a large class of non-church-going men. 
 There have been many good men members of the church. Deacon 
 D. P. Forst and his brother-in-law, J. E. Darrah, Deacons Cheeseman, 
 McKee and Thomas C. Hill. Clinton Avenue church is indebted 
 especially to T. C. Hill. Fuller allusion will be made to him in the 
 history of Clinton Avenue church. 
 
 The origin of Clinton Avenue Church is stated in the history of 
 Central Trenton Church. A mission was begun on Perry street in 1865, 
 by the Central Church. Deacon T. C. Hill had it in special charge. 
 It developed into the Clinton Avenue Baptist Church in 1873, having 
 thirty-fi^'e members, nearly all of them dismissed from the Central 
 church. At its beginning, the meetings were held in private houses 
 and were accompanied with unusual spiritual interest. Numbers 
 were converted and baptized into the Central church. Among the 
 converts were saloon keepers, whose places were immediately clcsed. 
 When in 1867, the chapel was built on Perry street, a Sunday school 
 was possible and regular afternoon services were begim by pastor 
 Griffiths of the Central Church. The Sunday school and week evening 
 meetings were made up of the most crude and untutored elements. 
 Then various factories and potteries were located in that section and 
 many of its residents were of foreign birth. The boys who thronged 
 the meetings evidently enjoyed this land of liberty and they had "great 
 fun." Coatless and shoeless, with rents in their nether clothing, 
 during prayer meeting pla3'ing leap frog in the aisle, turning somer- 
 
142 NEW JERSEY BAPTIST HISTORY 
 
 saults over the benches, whistling, crowing, mewing, as the temper 
 took them. Often the pastor could not hear his own voice in prayer. 
 Said a member of the church to him at the close of such a meeting, 
 "This is dreadful. You must get a policeman to keep order." To 
 her, he replied: "This chapel was not built for such as you, but for 
 these boys and of those of their kind, wait and see." Within a year 
 there were no more orderly meeting and Sunday school. Blessed 
 reward they had who endured. It was one of those cases in which 
 Christianity proved its mastery of ignorance and of the rudest home 
 life. 
 
 In the Central Church, the pressure of restrained working forces 
 for an outlet, excited a purpose for a change. In 1871, a city Baptist 
 Mission Society was formed which employed Rev. James Thorn to act 
 as their missionary. The Sundaj' services at the chapel on Perry 
 street were renewed. The attendance and interest increased; some 
 were converted and baptized, and when, in the spring of 1873, a com- 
 mittee was appointed by the Central Church to examine the field, they 
 reported favorably concerning the organization of a church, but it 
 was not until May 28th, 1873, that the final organization was effected 
 Thirty-five persons presented their letters and were organized as the 
 Clinton Avenue Baptist Church. A lot having been bought on that 
 avenue for the erection of a church edifice, a house was eventually 
 built at enormous cost, far beyond the ability of the church to pay for. 
 The welfare of the church was sacrificed for many years by the great 
 debt with which it was burdened. The building would certainly have 
 been sold by the sheriff, but for the thousands of dollars, which the con- 
 vention board and the State at large raised to pay for the folly of its 
 erection. In the second effort to cancel its debts, the Board of the 
 Convention mortgaged another church property, which it had pledged 
 its honor to be forever kept for Baptist uses, and to pay off that mort- 
 gage has offered that property for sale. How just and true the old 
 saying: "That corporations have no souls." This religious corpor- 
 ation verifies thus its inability to be honest and just in a matter of 
 dollars and cents. The Central Church gave to the Clinton Avenue 
 Church the chapel and property on Perry street, which was later sold, 
 the funds from its sale appropriated to cancel subsequent debts. 
 
 Mr. C. B. Perkins was ordained, became pastor in October, 1873. 
 The church worshipped in the chapel on Perry street two and more 
 years. Mr. Perkins closed his pastoral charge in February 1878. 
 
 Rev. N. W. Miner settled as pastor in September, 1878. His 
 chief work was to collect funds to save the church edifice. Although 
 engaged in these financial matters, the spiritual ties were not over- 
 
TRENTON 143 
 
 looked and many converts were baptized. But the load was burden- 
 some and Mr. Miner resigned in March, 1881. Two years of di.scourage- 
 ment passed and division grew out of these financial straits. A large 
 number drew off and started an opposition church nearby. It dis- 
 banded however, in a short time. Amid these troubles, the mothei 
 church had incumbered itself with debt for repairs and improvements 
 and, distracted with divisions, appealed in behalf of Baptist interests, 
 in the Capital city of New Jersey to the Board of the State Convention. 
 In February, 1883, the Board agreed to assume the mortgage on the 
 property and appropriated five hundred dollars the sum of the annual 
 interest toward the pastor's support, collecting also, many thousands 
 of dollars for the debt and by its annual appropriation saved the 
 church property. It is only just to Deacon T. C. Hill, on whom re- 
 sponsibility wholly lay for the erection of such a house, he paid thousands 
 of dollars for the debts of the church, mortgaged his property for other 
 thousands to pay claims against the church. It is also due to say, 
 that had tlie Central Church retained the financial strength it had when 
 Mr. Hill began his enterprise, different conditions would have pre- 
 vailed, but the calamities of the Central Church involved its own 
 existence. Had Deacon Hill accepted advice and l)uilt a ten or fifteen 
 thousand dollar house, the Baptist cause would have been advanced 
 instead of being retarded. 
 
 Rev. O. T. Walker once pastor of the First Church, entered the 
 pastoral office in 1883, but he failed to draw his friends to a sinking 
 craft, he gave up hope. 
 
 In February 1885, Rev. Judson Conklin settled as pastor in 
 September, 1885. A remaining mortgage of ten thousand dollars was 
 paid about this time. Deacon D. P. Forst having removed to New York 
 City on account of the unwisdom of the majority of the Central Church, 
 left a legacy of two thousand dollars to Clinton Avenue Church under 
 given conditions. The church property which the Board pledged itself 
 to keep intact was mortgaged for the balance of the debbt of Clinton 
 Avenue Church. Thus there have been no entanglements of debt in 
 Mr. Conklin's pastorate, that cut short those of his predecessors. Mr. 
 Conklin is now pastor (1900). Clinton Avenue Church since relieved 
 of debt, has had a uniform growth both by baptisms and b}' letters 
 from the First and Central Churches, each of which, until within the 
 last few years have had internal agitations and some of the strongest 
 and best of their members have had a home in Clinton Avenue. These 
 mature members constitute the church a center of power. 
 
 No other church in the State has had so much done for it by its 
 sister churches. Lately, it has expended nuieteen thousand 
 
144 NEW JERSEY BAPTIST HISTORY 
 
 dollars on improvements of its sanctuary. Had some of this money 
 cancelled mortgages on conventon property, which the Board pledged 
 its honor to keep forever, for Baptist uses (which property is now oflfered 
 for sale, said mortgages being security for money borrowed to pay off 
 the debts of Clinton Avenue Church) there would be more confidence 
 in the convention as a guardian of trust funds. The future ^vill show 
 the appreciation of pastor and people of their opportunity. Mr. Hill was 
 a deacon of the Central Church, was identified with Perry street mission 
 from the first. He was a constituent of Clinton Avenue and was 
 intensely active in all lines of Christian work. His -wife as much so as 
 himself. If, in her judgement, he lacked in giving or in doing, Mrs. 
 Hill was an inspiration to make it up. Both of them were modest and 
 lowly. He made his pastor his confidant in business and in his re- 
 ligious forecasts; the single exception was in the kind and cost of the 
 Clinton Avenue Church edifice, yet received his protests with utmost 
 kindness. His pastor knew that he was first and always a Godly man. 
 Business with him had its primal motive in what it enabled him to do 
 for his Divine Master. Of the social meetings and the Sunday school 
 in Perry street, he was the main stay. But one other member of the 
 Central Church, Deacon D. P. Forst commanded a larger foUo-nnng. 
 His purpose to build so large and costly a house of worship for Clinton 
 Avenue Church illustrated his idea that nothing was too good for God. 
 He had not, however, taken into account his own private resources, 
 nor a coming financial crisis. 
 
 A lesson of this history of the intent of a good man is: that while 
 desire and faith justify ventures that involve the honor of God's 
 kingdom and the integrity of his servants, we need to be sure of His 
 indorsement of both the means and of the end, exercising common 
 sense as to the probability of commanding both the means and the 
 end. God is to be trusted; not, however, in the anticipation that he 
 will do what we think he ought to do. He is Himself, the best judge 
 of what he ought to do. Clinton Avenue Church has had four pastors, 
 and two houses of worship. The chapel on Perry street serving its 
 use the first two years of its life. 
 
 Baptist churches have various origin; a mission Sunday school, 
 a chapel, an outgrowth of the mind of Christ in a few loving souls, 
 cheered in their purpose by a missionary pastor of a nearby, possibly 
 of a mother church, or through men and women who see in the wastes 
 about them an invitation to possess the land. There is a great differ- 
 ence in pastors. One limits himself to the church he serves. Quietude 
 is to him, a condition of spiritual health; expansion is a waste. To an- 
 other the noise and excitement of the battlefield are essential. Limitation 
 
TRENTON 145 
 
 stifles him. The sphere of these men in the Kingdom of God is as 
 different as their temperament. Fields also are as unlike as the ax, 
 the plow. There is use for both in the varied condition of humanity. 
 The Wiseman may have had this in mind when he said: "The fining 
 pot for silver, and the furnace for gold." Prov. 27;21. 
 
 The pastor of Central Trenton church began a mission in East 
 Trenton about 1868. The suburb was new, the people widely scattered. 
 Neither halls nor school houses suited for worship. However, there 
 was a small room in a pottery above the oven, the top of which was its 
 floor. Permission was given to hold meetings in it on Lord's Day 
 afternoons. The place was very warm and small and the floor hot 
 from the fire under it. At the first meeting, about twcntj' persons were 
 present. It was a long and weary walk in the heat of summer from the 
 parsonage to the place of meeting. A Sunday school could not be held, 
 for while the church would supply needed books and other essentials, 
 there was not a safe place for them. A change of place was necessary. 
 Mr. Philips had a brick yard near by and he gave the use of his office 
 for a Sunday school, where it met till a chapel was built. Under 
 Pastor Keyser, who succeeded Mr. Griffiths in the fall of 1870, a chapel 
 was built. Deacon D. P. Forst furnishing the means and Mr. Keyser 
 maintained a Lord's Day afternoon service there, while pastor and 
 having resigned in March, 1875, v/as followed by Rev. T. R. Howlett 
 a former pastor. He ad\-ised the church to give up the Olivet Mission, 
 and the property came into the possession of Deacon Forst and of J. E. 
 Darrah, they assuming the indebtedness of the building due to Mr. 
 Forst, he having advanced the funds for its erection. Eventually, 
 the property belonged to the estate of Mr. Forst. In the meantime, 
 a son of Deacon William McKee, of the Central Church and a son of a 
 former pastor, who had begun the mission sustained the Sunday school 
 when disasters befell the Central church from 1873 to 1879. 
 
 The Clinton Avenue Church was foster mother of the mission, 
 carmg for it, for four years, especially under the superintendence of 
 Mr. William Ellis, whose devotion to the mission was tireless. Un- 
 happily, a proviso in the deed of the lot returned it to the giver of the 
 lot at the suspension of the mission. Whereupon, Deacon Forst 
 bought the property and it became a part of his estate. Later arrange- 
 ments were made by which it came to the Olivet Church. The Baptist 
 City Mission Board, into whose charge the mission had come, in June 
 
 1895, appointed Mr. W. A. Pugsly, a Missionary on the field, and in April 
 
 1896, the Olivet Church was organized with thirty-four constituents. 
 Twenty-six were from Clinton Avenue Church, that church being 
 closely associated with the field. Rev. J. L. Coote became pastor in 
 
146 NEW JERSEY BAPTIST HISTORY 
 
 August 1896, remaining till 1900, when he resigned to enter another 
 charge. While pastor, the house of worship has been extensively 
 improved and enlarged and the church has fully occupied its field. 
 Despite the uncertainties and changes experienced by the mission since 
 1868 to the organization of a church in 1896, twenty-eight years, one 
 man, William B. Ellis has stood by the mission, kept the Sunday 
 school alive, secured occasional preaching and through him, the Olivet 
 church has become a possibility. 
 
 Mr. Ellis had been an unbeliever in Christianity, having large 
 influence with young men and imbuing them with his enmities to 
 Christianity. Mrs. Judge J. Buchanan, member of Central church, 
 sent a note to Mr. Ellis inviting him to visit her in her sick room. He 
 did so and induced him to go to the church with her husband. The 
 pastor found them both on their knees in prayer. Mr. Ellis was 
 converted and was baptized in February 1867, and from that time, 
 had a new purpose in living, to save men and was most active in mis- 
 sions and in personal work. Living near Olivet mission, he established 
 a prayer meeting in his house. There had not been a religious meeting 
 before in that neighborhood. At the first meeting the window glass 
 were all broken with stones and his house battered and defaced. But 
 the meeting went on. Factories employing children of foreign born 
 people, instanced the need of Christian influence there. Mr. Ellis 
 lived to see a great change about his home and the vicinity is as orderly 
 as any other. Although Olivet Church sprang from the Central 
 Church and its, chapel was built by its members, it is, though cast off 
 by the pastor of that body, really a fruitage of Clinton Avenue Church 
 and of the City Mission Society. One house and one pastor has served 
 the church. 
 
 Rev. G. W. Lasher was the first pastor of the First Baptist church 
 of Trenton to occup}' Sovith Trenton with local missions. The 
 church itself was ready to respond to the labors of its pastors to plant 
 missions at home. But the pastors appear to have been content with 
 their home work, excepting M. J. Rhees who preached in North 
 Trenton, near by where the Central Trenton Church is located. At 
 his removal the appointment ceased. Mr. Young, under the pretence 
 of a Second Baptist Church in Upper Trenton, colonized there. But 
 its unhappy beginning and wretched end, was a discredit to the Baptist 
 cause in the city. To Pastor Lasher belongs the credit of seeing an 
 opportunity and of having a "mind to work" and developing the 
 forces of the First church to accomplish great things for God and men. 
 His choice of the field for another church in South Trenton Avas a sound 
 
TRENTON 147 
 
 judgment, within the care, sympathy, financial aid, which the mission 
 might need from the mother church. 
 
 Not only the location at the corner of Clinton and Rocbling Ave- 
 enues, but the provision of the large grounds, the size and type of the 
 chapel built, evinced a comprehension of future needs, an intent to 
 provide for them. The chapel was dedicated in May 1869. Ground 
 and building costing nearly twenty-five hundred dollars. Previously, 
 a city mission society was formed. Earlier propositions of the kind had 
 failed because of jealousies growing out of the Young influence. Much 
 credit is due to Mr. Lasher, that he not only refused to walk in leading 
 strings, but broke them in pieces. The enterprise was named, "The 
 Hamilton Mission." A missionary, Rev. James Thorn, had been 
 employed by the City Mission Society, who labored in both the Perry 
 street chapel and in the "Hamilton Mission." 
 
 On September 10th, 1874 the Hamilton Mission was organized 
 into the Calvary Baptist Church with a constituency of fifty-four 
 members, nearly all of them from the First Baptist Church. Rev. 
 M. Johnson was the first pastor for two years, when illness caused his 
 removal. Rev. F. Spencer followed for three years to 1877. Under 
 his labors continuous refreshings were enjoyed. Also the meeting 
 house was enlarged. Illness limited the stay of Rev. L. H. Copeland 
 as pastor, to a few months. His successor, William H. Burlew, also 
 had a pastorate of only about eighteen months. 
 
 In August 1883, E. J. Foote having been a "supply" for months, 
 settled as pastor. During this charge, various gifts from without, 
 were applied for repairs, the mortgage debt was reduced and other 
 claims were paid. Mr. Foote resigned in 1889. 
 
 Next came as pastor. Rev. H. B. Harper in 1890. In 1891, plans 
 were adopted for a new church edifice which was begun in August 
 1891 . The next April, 1892, the unfinished audience room was occupied 
 furnished with the old furniture of the old house. The church has 
 never as yet, recovered from this folly. Had the old house been 
 cleansed, painted and furnished anew, it would have saved the church 
 from a debt that has paralyzed it and every pastor's work since. Mr. 
 Harper resigned after three years and fled from the burden with which 
 he had cursed the church. Some pastors have the gift of getting 
 churches into trouble and then leaving them for more comfortable 
 quarters and enjoying the disasters they have left. Mr. Foote was 
 a member of the church and had he insisted upon a reasonable im- 
 provement and enlargement of the building, it could have been made 
 attractive. He also has gotten away to more pleasing surroundings in 
 a church able to pay expenses. 
 
148 Nl'lW .IIOKSMV HAI'TIS'I' IlISTOUY 
 
 III 1893, Hov. D. S. Mulhcrn entered tlie pastoriite. It devolved 
 on him to complete the buildinj^, The andience room most unsi[:;htly, 
 unfinished, with delapidated furniture, the debt and folly from which 
 Mr. Harper liad fled, was increased by this needful improvement. It 
 was then ileeided to dedicate the house, which took place in June! 895. 
 A feature of the service was, that Rev. T. S. Griffiths, pastor of the 
 Central ('hureh, when the Perry street chapel wa.s built, offered the 
 prayer of dccHcation, also offered the prayc^r of dedication at the 
 "Hamilton Mission" was sent to olTer the prayer of dedication of this 
 sanctuary. Mr. Mulhcrn was pastor about three years. In this 
 short time there were almost as many l)aptized into the church as in 
 the ten years before. The largest number of baptisms in one year, sev- 
 enty-five, w:is in this charge. 
 
 Mr. Mulhcrn was succeeded by Rev. J. K. Manning. Good hopes 
 were indulged for the church under Mr. Manning, but the hopeless 
 relief from debt is a sufficient explanation of disappointment. Some 
 suggest abandoning the j)rop('rly and locating elsewhere. But the 
 large; pojiulation about the house of worship must be cared for. If 
 the First Baptist churcli would undertake relieving the church of 
 debt, they could do it. Mr. Manning wjis still pastor in 1900. 
 The clun-ch hius h:id eight pastors. Two houses of worship, the first 
 built and paid for by the First church, the Second which if the church 
 could sell for its ilebt, would be in an improved condition. Three 
 hundred and eighty-oiu; have been baptized up to 1900, an annual 
 average of nearly fourteen. 
 
 As saiil in the history of the First Baptist church of Trenton, under 
 Mr. Lasher's enterprising antl missionary pastorate lots were given 
 in the sixth ward on which to build a chapel. In June 1870, the pastor 
 induced the church to build the chapel and begin mission work. The 
 building was dedicated on March 19th, 1871. A Sunday school and 
 devotional meetings were maintained until 1891. When the fifth 
 Baptist church was organized with a membership of thirty-one, twenty- 
 eight of them were dismissed from the First Bajjti.st church, under 
 the pastoral care of Rev. Elijah Lucas. At its origin, T. C Young 
 was identified with the church first as "supply" then as pastor. He 
 resigned in 1893, and in Scptcmper 1893, Rev. J. P. Hunter became 
 pastor. In that year, lots in another location were bought, with the 
 intent to move the building to the new lots. This was accomplished 
 in 1894. Mr. Hunter terminated his pjistorate in 1896. Rev. F. C. 
 Brown followed him that year. Mr. Brown's coming was attended 
 with tokens of Divine blessing and many converts were added to 
 the church by baptism. Pastor Brown resigned in 1899. Mr. C. M. 
 
TRKNTDN 149 
 
 Anglo in that yciir wius culled iind ord.iiiicd, ixjconiinf!; pastor. Mr. 
 Atif^ln in pastor in li)()(). 
 
 Youiif!; cliiirclics in cities have a l()tifi;,]jliard stnigKlc; into indo- 
 |)(!nd(!nc(; of outside; aid. The more so, if under the shadow of a large 
 and infhuiiitial church. If, however, generosity and open heartedness 
 he in the p.'ustor of the mother church, toward the struggling hand, the 
 burden is shared and lightcuKMl. But if selfishness and home interests 
 dominate the pjustor and mother church and the younger is left to 
 carry its own burdens, only those who know the; hard.ships of building 
 up a young church in th(; busy city, can know the co.st and anxiety 
 of such an enteri)ri.se. The word of tlu; Apostle in II Cor. 12:14, 
 "For the children ought not to lay up for the parents, but the t)are,nts 
 for the cliildreii," is a rul(> of th(> nilationsliip between a mother church 
 and its daughter. Fifth Trenton church has had four p;istors, one 
 meeting house which has been r moved from one location to another. 
 
 "T* 
 
CHAPTER XIV. 
 
 HAMILTON SQUARE AND PRINCETON 
 
 Hamilton Square was originally named Nottingham Square 
 Baptist church; by a division of the township, the church edifice was 
 in Hamilton township and the name was changed to that of the town. 
 That wonderful man, Peter Wilson, pastor of Hightstown Baptist 
 church, made a station at Hamilton Square in 1785. A house of wor- 
 ship was built in 1788. The lot was given by Mr. Eldridge and the 
 house erected through Mr. Nutt. Those converted at the Square 
 united with the Hightstown church and the Hamilton Square church 
 was organized April 25th, 1812, of members dismissed from Hights- 
 town church. Mr. Wilson was the first pastor resigning in 1816, a 
 period of thirty-one years from 1785 and four years after the consti- 
 tution of the church. Rev. Mr. Boswell of First Trenton church 
 followed Mr. Wilson in 1818, serving four years. When adopting 
 Swedenborgian views, he was excluded form First Trenton Baptist 
 church. Rev. John Seger became pastor at Hamilton Square in 1820, 
 preaching alternately at Hightstown and Hamilton Square. Two 
 years of this time was in alternation at the Square with Mr. Boswell of 
 First Trenton Baptist church. Mr. Seger served Hamilton Square 
 for twelve years. He was very useful, highly esteemed and his labors 
 and influence of an abiding character. After his resignation, three 
 years of pastoral destitution occurred. In this time, assention pre- 
 vailed; antinomianism developed. In 1835, Rev. W. D. Hires was 
 pastor a few months. 
 
 Rev. S. Stites became pastor in 1837. He was the first to give 
 his entire time to the church. Humble and a Godly man, he labored 
 amid many trials from the antinomian element for sixteen years. 
 Says a later pastor: "Few would have labored so long and been so 
 diligent for a church, so wanting in sympathy and respect for a pastor, 
 as was this church." Only the staunchness of pastor Stites saved the 
 church from being swept away by antinomianism. Their contentions 
 were a great injury to the cause of Christ. The church clerk, one of 
 them, when these sloughed off, took the early records of the church 
 to this faction, so that they are lost. While Mr. Stites was pastor, a 
 parsonage was built in 1839. The sanctuary built in 1785 and in use 
 sixty-six years, which was supplanted by a larger and better house 
 
HAMILTON SQUARE 151 
 
 in 1851. Pastor Stites resigned in 1852 and settled as pastor in a 
 near by church, where he ministered two years, even though suffering 
 great physical sickness, aggravated by his trials at Hamilton Square 
 and then went to where "the wicked cease from troubling." 
 
 In the next June 1853, Rev. William Paulin settled as pastor. 
 His ministry had positive results; in changing pastors, the benevolence 
 of the church was developed and the Sunday school which had been 
 extinct for a long time. Mr. Paulin gathered many converts into 
 tiie church and closed his charge at Hamilton Square in January 1859. 
 Rev. A. H. Bliss entered the pastoral office in the next August and 
 resigned there at the end of three years, leaving the church in the 
 enjoyment of revival mercies. 
 
 On February 1st, 1863, Rev. W. E. Watkinson entered upon charge 
 of the church. Mr. Watkinson was an active and devoted pastor, as 
 well as a good preacher. Congregations increased rapidly; the larger 
 house and its spacious galleries were crowded with an interested and 
 earnest people. Thus for eight years, the church grew in all the 
 elements of growth and power. Seldom has a pastor wrought so 
 great a change and accomplished such gains. In one of the annual 
 revival seasons, Mr. Watkinson baptized eighty-nine. Among them 
 were twenty-two husbands and their wives. The annual average of 
 baptisms for eight years was more than thirty-five. The visits of Mr. 
 Watkinson to his old field were very much like a jubilee. 
 
 In 1870, the church decided to build a house of worship at Allen- 
 town, anticipating there a church organization. Pastor Watkinson 
 resigned to take effect in 1871. Rev. W. W. Case accepted a call to 
 be pastor and entered the pastorate in October 1871. His father. 
 Rev. J. B. Case is widely known in New Jersey as a useful and honored 
 pastor for many years. Mr. Case retained his charge for ten years, 
 closing his labors at Hamilton Square in December 1881. Several 
 revivals were enjoyed while Mr. Case was pastor. A large and modern 
 house was built accommodating the congregations that crowded and 
 overflowed the old house. The AUentown movement was revived 
 and a colony of efficient men and women were dismissed to constitute 
 a church there, which, since its organization has been self-supporting 
 and a helper of all good things in the field in which it is located. But 
 for the trustfulness of the people in their pastor, calling on him to 
 write their "wills," dividing their property between the church and 
 their heirs, who loaded the odium of losing gain on the pastor, Mr. 
 Case might have been at Hamilton Square to-day, efficient and useful 
 as at the first. The moral is: Let pastors beware of writing "wills," 
 that bequeath anything to benevolence, which covetous "heirs" expect. 
 
152 NEW JERSEY BAPTIST HISTORY 
 
 Had Mr. Case heeded tlie wise man's councils in Prov. 22:3, which he 
 repeats as of special moment, he would have escaped much slander 
 and hate. 
 
 In 1882, Rev. Joseph Butterworth accepted a call to be pastor, 
 remaining four years and enjoying a full average of prosperity. Mr. 
 Butterworth was followed by Rev. J. B. Hutchinson in September 
 1886. Mr. Hutchinson was one of the great preachers of his day. 
 Unaided by "notes" his sermons both in rhetoric and in discussion 
 were most remarkable if not perfect. He married an estimable lady 
 of his congregation, with usual result. At the end of three years he 
 accepted for the second time a call to Philadelphia. Two years later, 
 it was said at his burial, by one who had known him long and inti- 
 mately : 
 
 "Thus, not many, comparatively, know aught of him whom we 
 mourn to-day. We are here with the memory of a dear and nol^le 
 friend — one who has left the world better than he found it — one who 
 has stood as a rock amid the raging currents of men's opinions, turning 
 them hither and thither, but ever himself pointing them to the Cross. 
 God only knows the value of such a life. 
 
 "The mightiest forces of Nature are silent in their operation. The 
 planets and the sun, and the sun's sun, on up to the Throne of God, 
 give out no sound. They who dwell therein hear nothing and see 
 nothing of the subtle power that holds each in its place. And so, 
 with rare exceptions, the greatest power of a life is its unnoticed in- 
 fluence. 
 
 "The world does not know its greatest and best dwellers. As the 
 fragrance of the flowers and the fruitage of the forests, unknown and 
 ungathered of men, exceed that of which we are conscious, so of human 
 life and doings. But God knows them. And this makes us glad. 
 Since, so it is that which is good and true and Godly cannot be lost. 
 
 "The inaudible lesson of the broken seal, the open sepulcher, the 
 folded napkin on its stony pillow, is graven upon the soul as no voice 
 could have done it." 
 
 After Mr. Hutchinson, Rev. G. Young followed. He continued 
 until September 1894. Followinj:; Mr. Young, Rev. W. T. G;illoway 
 became pastor, beginning his duties in 1895. He was .still pastor in 
 900. One church, AUentown, has been colonized from Hamilton 
 Square, with fifty-two members. Another, under the labors of Rev. 
 A. S. Flock in the vicinity of Hamilton Square, of Windsoi-. Under 
 the labors of Mr. Flock, many converts were baptized and added to 
 Hamilton Square, Hightstown and AUentown churches. Some of 
 
HAMILTON S(JUARE AND ALLENTOWN 153 
 
 these agreed to unite in 1898 and constituted themselves at the Bap- 
 tist church at Windsor; Mr. Flock becoming pastor. 
 
 Several members of Hamilton Square have been licensed. Three 
 church edifices have been in use. One built in 1785, twenty-seven 
 years before the church was constituted. Another, in 1851, under 
 Pastor Segar. A third in 1881 under Mr. Case's pastorate. An 
 incident in the history of this church relative to the tavern license, 
 and the change their temperance ideas have undergone is found in 
 the chapter on temperance and was it not so sorrowful is significant. 
 Another told to the writer by Deacon John West of Hamilton Square, 
 whose grandmother was baptized by Abel Morgan opposite to Red 
 Bank, Monmouth county. At the baptism the people sang the hymn 
 which modern compilers deny a place in our hymn books of Praise. 
 Christians, if your heart be warm, 
 
 Ice and snow can do no harm. 
 If by Jesus you are prized 
 
 Rise, believe and be baptized. 
 (And other verses.) 
 
 Allentown is in Monmouth County, about five miles east of Ham- 
 ilton Square. It is a rural town off of railroads. This explains wh)% 
 in the midst of five or six large Baptist churches it is only in 1874, 
 that a Baptist church was formed there. Numerous members of 
 Hamilton Sqtiare lived in and near to the town, but were content 
 with their old home. Population tended to commercial centers. The 
 quiet and lonely place might have been longer without a Baptist church 
 had not its seclusion been an attraction to a widow with a family of 
 children. She moved there in 1852. One of her sons was a Baptist 
 before their coming and another later. Both joined the Hamilton 
 Square Baptist church walking thither on the Lord's Day. 
 
 In the years 1847-51, Pastor Armstrong of Upper Freehold church, 
 preached occasionally in Allentown and Rev. W. E. Watkinson of 
 Hamilton Square church arranged in 1863 to preach regularly in 
 Allentown. He could not induce his church to buy lots and build 
 a house of worship in the town. It may be, that it was best that he 
 failed since they might have bought cheap lots on a back street and 
 built a house to correspond. At a proper season, Mr. W^atkinson 
 preached in a near by grove and the Methodists allowed him occasionally 
 the use of their house. But objections to the movement arose from an 
 unexpected quarter and the meetings ceased. 
 
 When Mr. Case settled at Hamilton Square, he renewed appoint- 
 ments at Allentown. In 1873, the Rogers brothers, all of whom were 
 Baptists and sons of the widow referred to, became owners of an old 
 
154 NEW JERSEY BAPTIST HISTORY 
 
 store building. They fitted up an upper room at their own cost for 
 Baptist worship. The place was opened for worship July 20th, 1873. 
 This is another instance of many in New Jersey, of Baptists standing 
 by their convictions of truth, of duty and of their reward in triumph. 
 A Baptist home developed Baptist unity and purpose. Pastors at 
 Hamilton Square and at Upper Freehold preached at appointed 
 seasons. Pastor Case began special meetings in November 1873, 
 neighboring pastors aiding him. One result of these meetings was, that 
 eleven persons were baptized in a stream close by on December 27th, 
 1873. 
 
 It was soon after decided to organize a Baptist church. Letters 
 of dismission were given by Hamilton Square church to any of its 
 members wishing to unite with the AUentown enterprise and on the 
 23rd of March, 1874, the AUentown church was recognized consisting 
 of fifty-two constituents. At a meeting of the church on May 28th, 
 1874, Rev. W. E. Watkinson was called to be pastor. Having preached 
 a few weeks, consent was given him to recall his acceptance of the 
 pastorate on account of serious illness. 
 
 "Supplies" ministered to the church until October 12th, 1874, 
 when Rev. W. Lincoln settled as pastor. He was pastor until his 
 death on April 24th, 1877. His charge was both happy and fruit- 
 ful. Both himself and wife were buried in AUentown. The succession 
 of pastors was: J. W. Grant, 1877-8, one year; W. H. Burlew, 1878-81; 
 S. L. Cox, 1882-85; H. Tratt, 1885-88; T. C. Young, 1888-90: W. W. 
 Bullock, 1891-96; A. R. Babcock, 1896-1900. 
 
 The first place of worship was owned by the Rogers Brothers and 
 the church had the use of it without cost until October, 1879. The 
 church was compelled to have more room for the accommodation of 
 the congregation. In August, 1878, steps were taken to build a 
 meeting house large enough to hold their congregation. Contracts 
 were made for such a sanctuary to be ready for use in October, 1879. 
 On October 5th, baptism was administered in the baptistery. 
 
 The Rogers Brothers had their usual share in building and pay- 
 ment for this house of worship. The building itself is a most creditable 
 one, thoroughly equipped with a large pipe organ, heaters and fitly 
 furnished. Special revivals have been often enjoyed by the church 
 and unity has always characterized it. Its members include a positive 
 element of social influence. Other denominations had preceded 
 Baptists and were rooted in the community and cared for their own. 
 A proper thing to do. StiU they have been kindly to later comers. 
 One member has been licensed to preach and is a pastor. Of the 
 Rogers Brothers, one is left in AUentown. The others have gone to 
 
PRINCETON 155 
 
 their bless?ed reward. Tlie church is a memorial of their integrity and 
 of their devoted Christian faitlifulness to truth, duty and to God. The 
 widow mother wrought a good work by her removal to Allentown and 
 by training men of might and character to accomplish large things for 
 the Lord and Saviour Jesus Christ. 
 
 The church named Princeton is located at Penn's Neck, a mile 
 east of Princeton. Originally, it was known as Williamsburg. On 
 the thoroughfare from Philadelphia to New York, it is believed that 
 William Penn and George Washington slept in the public house, which 
 is now the Baptist parsonage. The following is a copy of the writing 
 of Peter Wilson, a preface in the original church book of the Princeton 
 church at Penn's Neck. 
 
 "Williamsborough Baptist church book commencing December 
 5th, 1812, at which time and place, their meeting house was opened 
 and solemnly dedicated to and for the worship of God. History of 
 the rise and progress at Williamsborough, Penn's Neck, West Windsor 
 township, county of Middlesex and State of New Jersey. Ministry of 
 Rev. Peter Wilson. Preaching commenced at John Flock's in the 
 township of Maiden Head (Pennington). Also at tlie house of John 
 Campbell's in Princeton. John Flock and his wife joined the Baptist 
 church (Hightstown) that year, 1790, Preaching commenced at John 
 Hights on Penn's Neck and continued in different private houses in 
 Princeton. Peggy Schank was baptized June 12th, the above year. 
 1791, John Hight and wife were baptized. Richard Thomas and wife 
 were baptized in 1792 (Mr. Thomas was a delegate to the New Jersey 
 Association formed in 1811, also to the New Jersey Baptist State 
 Convention begun in 1830.) Following is a list of the baptized in 1793-6, 
 1798-2, 1803-5, 1807-8, 1810-2, 1811-3, these being entered in the church 
 book of Williamsborough, were residents of Penn's Neck and vicinity. 
 
 Mr. Wilson adds: "It is remarkable that God influenced and 
 disposed William Covenhoven, Joseph Grover, John Applegate, Ben- 
 jamin Maple, William Vaughan, Henry Silvers, John Jones, Joseph 
 Smith, Richard Thomas, John Flock, Ezekiel R. Wilson, members of the 
 church (Hightstown) Joseph Stout, J. A. Schank, John Grover and 
 without exception, almost the inhabitants of Penn's Neck and Prince- 
 ton generously contributed to raise a house for God. It was undertaken 
 with spirit and the carpenters worked well and nearly completed to 
 the satisfaction of the managers, on the 5th day of December, 1812, 
 when it was solemnly devoted to the service of God. What remains 
 still more remarkable is, that the first sermon preached near where the 
 meeting hou.se is erected, was in the same house where the la.st .sermon 
 was preached before the dedication of the house. The first sermon 
 
156 NEW JERSEY BAPTIST HISTORY 
 
 was from Matt. 11: 28-30, the last from Rom. 13- 14. All the above 
 took place without previous reflection." 
 
 PETER WILSON. 
 
 Then follows "the covenant," in Mr. Wilson's writing: A surprise 
 is, that it is almost the same at The Covenant with the New Hampshire 
 confession of faith, now so widely adopted by Baptist churches, indica- 
 ting how much alike the Baptists of the former days and the later 
 Baptists are. On the day in which the house of worship was dedicated, 
 the church was constituted with thirty-seven members, among them 
 was a Grover, his wife. Mr. Grover was a descendant of James Grover, 
 a con.stituent of Middletown church, organized in 1G68; also two Stouts, 
 who may have come from First Hopewell Baptist church. The lot 
 for the meeting house was the gift of a Covenhoven (Conover). A 
 red sandstone near to the church edifice marks his burial 
 place. 
 
 Rev. John Cooper became pastor in February 1813, preaching 
 one fourth of the time. His successor, Rev. Alex Hastings was called 
 for a year in 1815. He kept a school, netting him two hundred dollars 
 additional to what the church pledged. The ensuing three or four 
 years was a period of dissention and decline. Mr. Howard Malcolm, 
 a Baptist student at Princeton college "supplied" the church from 
 November 15th, 1818. During his stay a debt of five hundred dollars 
 was paid. A Sunday school, with forty-six pupils and eight officers 
 was established. Mr. Malcom stayed till 1821. On his removal, the 
 factious spirit broke out: from the record book, the church was a fighting 
 band. This condition continued until Rev. John Seger of Hightstown and 
 Hamilton Square preached for them on alternate Lord's Days in 1821. 
 In that year, the church adopted a rule: "That the female members 
 have the privilege of voting on all church business." An act of incor- 
 poration was also obtained. 
 
 On Decemebr 22nd, 1827, Rev. Peter Simonson became pastor. 
 The next year, the Presbyterians of Dutch Neck, tried to get 
 possession of the^house of worship. A pastor writing of this said: 
 "Resistance was offered to them, short, sharp and successful." A 
 condition in the deed is "that if the Baptists ceased to use the property, 
 it should pass to another denomination, who should use it for religious 
 purposes." After Mr. Simonson, Rev. George Allen entered the pas- 
 torate in August 1829. At this time the membership had fallen to 
 thirty and the congregation to three persons. The factions ruled. 
 Rev. D. P. Purdun was pastor one year in 1830 and the name of the 
 church was changed to "Penn's Neck." 
 
PRINCETON 157 
 
 In 1831, Rev. George Allen was called to a second pastoral care. 
 His second charge continued thirteen years. Rev. Thoma« Malcom, 
 son of Howard Malcom, a student at Princeton, visited and preached 
 for Mr. Allen and on his ministry, as his father's in the same place, the 
 Divine blessing rested, a revival came and now after sixty years, mem- 
 ory recalled the old times of blessing under the Father's labors. Mr. 
 Allen resigned in 1844, having passed his seventieth year, returning 
 to Burlington, where like to Mr. Boswell, of First Trenton, he had been 
 deacon and pastor and died there, eighty-seven years old. Thomas 
 Malcom supplied the vacancy till Rev. Jackson Smith settled in 1844-5. 
 whose health compelled his retirement from the ministry. Under 
 Rev. D. D. Grey, who was called to be pastor in 1846, the years of 1847 
 and 48 were seasons of pre-eminent revival interest. Unhappily, his 
 stay was but three years and despite protests persisted in his resig- 
 nation. Prior, however, to his leaving, "the church appointed a com- 
 mittee with power to exact from each member their proportion as may 
 be deemed by themselves as just and equal." 
 
 William C. Ulyat was ordained for the pastorate in August 1850. 
 In that year also, it was resolved "that in the Providence of God, we 
 believe that the time has come when we should build a house of worship 
 in Princeton and there have the center of our labors." This question 
 of the removal of the church to Princeton had been under discussion 
 for years. Had Mr. Peter Wilson anticipated Princeton becoming 
 the center of influence it is, he would doubtless located Penn's Neck 
 church there. The writer recalls debates in the Board of the State 
 Convention in Mr. Grey's charge. One curious reason given for it: 
 It was, that the town was a Presbyterian town and if the people had 
 Baptist light, they would be Baptists. Much unwise talk was indulged 
 in. ' Hon. Richard Stockton kindly and generously gave a lot for a 
 Baptist church edifice. Other locations were offered for a price, which 
 if bought, the Baptist church might have been permanently in Prince- 
 ton. The building was begun when the lot was secured and ready for 
 use at the time of removal to Princeton in 1853. In the meantime, 
 Mr. Ulyat resigned. Rev. S. Sproul became pastor at Penn's Neck in 
 October of that year. The Princeton church edifice was dedicated in 
 December and the name of the church was changed to that of its 
 location. 
 
 Penn's Neck church was not a unit in this movement. Numbers 
 of its members met in the meeting house and organized themselves as 
 the West Windsor Baptist church. In about six years, the West 
 Windsor church disbanded. While in existence, pastors Penny, 
 Stites and Nightengale ministered to it. The condition in the deed 
 
158 NEW JEItSEY BAPTIST HISTORY 
 
 made it necessary to maintain worship at Penn's Neck and an after- 
 noon service was kept up by the pastors at Princeton, preaching in 
 the old sanctuary. 
 
 Rev. W. E. Cornwell entered the pastorate at Princeton in October 
 1856. Death closed his career on earth on March 20th, 1857. Next 
 August, Rev. G. Young settled as pastor. His pastoral care was happy 
 and useful till the civil war, with its distractions affecctd injuriously 
 all spiritual influences. People were absorbed with its anxieties and 
 woes. Nature's claims for loved ones, exposed to death and constant 
 peril could not be denied. Mr. Young possibly was pastor four or five 
 years. Usually his pastorates were short, but often repeated in the 
 same church, being a very able preacher and good pastor. Following 
 Mr. Young, Rev. J. B. Hutchinson accepted the charge of the church. 
 He was a remarkable man, self educated and one of the most able and 
 original preachers and in private life, a lovable man. The tone of 
 intellectual life in Princeton was high. But Pastor Hutchinson could 
 look down on it. His congregation included many intellectually elite 
 citizens and numerous students of the seminary regularly sat under 
 his ministry. Then, as now, usually small churches with limited 
 salaries did not retain as pastors foremost men. Mr. Hutchinson was 
 summoned to Philadelphia. Rev. H. Y. Jones, \^^dely known as a fore- 
 most man among Baptists became pastor in 1871. Foreseeing trouble 
 and prospective return by the church to Penn's Neck he stayed only 
 a year. 
 
 Rev. L. O. Crenelle entered on the pastoral care of the church 
 in 1872. His oversight of the church at this time was providential. 
 His experience, eminent wisdom, prudence fitted him for the peculiar 
 situation. Local conditions hindered the growth of the church, sug- 
 gesting a return to Penn's Neck and in 1874, it was decided to return to 
 the original site of the church. Revival blessings delayed the move- 
 ment for a year and more. Hon. Richard Stockton renewed his 
 generous and noble offer of former years, relieving the church of stip- 
 ulations in the deed of the lot, he had given to the church and the 
 property in Princeton was sold, the money used to entirely modernize 
 the house at Peen's Neck built in 1812 and as ancient, uncouth, strong 
 as were church edifices sixty years since. The frame was brought to 
 the front on the street and added to front and back and the building, 
 except the frame, made new within and without. 
 
 These removals forth and back incurred great loss of congregation 
 and of influence. Each removal had been like to the founding of new 
 churches. Pastor Crenelle's intelligent devotion and able ministry 
 as nearly met these strange conditions. The new house was attractive 
 
PRINCETON AND JAMESBURG UA) 
 
 and the winning personality of the pastor regained much that liad been 
 lost. 
 
 Mr. Crenelle having resigned in May 1882, E. D. Shall was chosen 
 pastor, entered his duties in February 1883, retired in May 1884. Rev. 
 G. F. Love was called, began his pastorate in November 1884 closing 
 his work at Penn's Neck at the end of 1888. 
 
 Immediately on January 1st, 1889, T. S. Griffiths having been 
 called, began his labors. During the two former pastorates, clouds 
 overshadowed the church. Neither pastor nor people had culitvated 
 intimacy; alienation, indifferences had impaired their usefulness. 
 Debt also accumulated, annual arrearages grew in amount. This 
 disheartened the membership, troubles multiplied. But the adoption 
 of plans to pay financial obligations when due and to remove causes 
 of differences had early fruitiige in concord and cheer. Ere long 
 the accumulated debt was paid. This pastorate lasted nearly eight 
 years. The pastor closing his ministry when nearly seventy-six years 
 old, all the interests of the church work growing into enlarging efficiency. 
 Rev. Mr. Lisk acted as pastor for several months and on his retirement, 
 "supplies" served the church till January 1898, when Rev. William 
 Wilson became pastor and is now (1900) filling the office. 
 
 Three have been licensed to preach. One. C. H. Malcom, a student 
 in Princeton, and who was a son of Howard Malcom, that in 1819, was 
 an instrument of great blessing to the church and a brother to Thomas 
 Malcom, another son of Howard Malcom, who in the ministry of Rev. 
 George Allen was the means of a great revival. Another, D. Silvers, 
 a Presbyterian student in Princeton Seminary, baptized in 1864, and 
 for many years an able Baptist minister and a successful pastor. Sev- 
 eral church edifices have been built . One, in 1812, primitive in its 
 style, with exalted pulpit, commanding galleries. A second at Prince- 
 ton quite equal to any other house of worship in the town. The third 
 a reconstruction of the old house at Penn's Neck. Its reconstruction 
 was so entire as to have the frame only left added to front and rear 
 and surmounted with a steeple and a bell. 
 
 The circumstances of the origin of the German Baptist church of 
 Jamesburg were: Rev. C. A. Schlipf of Newark visited friends there 
 and held monthly meetings in the shade of the yard of his friend, Mr. 
 Buehler. His friend asked him to hold a meeting in Helmetta. 
 He did so. Whereupon, Mr. Helm (proprietor of the town) offered 
 to build a chapel if Mr. Schlipf would continue his mission. He con- 
 sented. On his next visit the materials for the chapel were on the 
 ground. Winter stopped out-door work and the building having neither 
 doors nor windows, a Sunday school and social meetings and preaching 
 
160 NEW JERSEY BAPTIST HISTORY 
 
 were begun, although storms of wind, rain and snow swept through 
 the shivering congregation. Calls came to Mr. Sclilipf to hold meetings 
 in Janiesburg. A hall was oiTered for his use. Mr. Schlipf visited 
 and distributed tracts. Cottage meetings were held and four German 
 Baptists were found. Within a year these increased the number to 
 thirteen. They all joined the church at Hightstown and worshipped in a 
 a school house at Jamesburg. These thirteen met on May 18th, 1885 
 and organized the German Baptist Church at Jamesburg, having 
 been dismissed for that purpose. In the end, the house of worship 
 was built at Jamesburg for both of which, the Hightstown church made 
 generous contributions. In the erection of the church edifice a wind 
 storm nearly tore the structure to pieces. It was rebuilt and in Feb- 
 ruary 1887, was dedicated. Later, adjoining lots were bought and a 
 parsonage built in 1892. Mr. Schlipf resigned in 1894, after ten years 
 of devoted work. This German church is being slov/ly Americanized 
 as have been other German Baptist churches in New Jersey. The 
 church has increased to quite a numerous body and English services 
 are held in the afternoon of the Lord's Day, begun in 1901 or 2, under 
 the conduct of Pastor F. G. Walter, whose English ministry is very 
 satisfactory. Rev. C. H. Baum followed Mr. Schlipf in 1894 and 
 ministered one year. The next pastor was Rev. E. H. Otto, who 
 settled in 1896. Repairs were made on the house of worship in 1897. 
 The social meetings at Helmetta, that through a misunderstanding 
 had been suspended were renewed. Mr. Otto resigned in Novemeber, 
 1899 and was succeeded by Rev. F. G. Walter in 1900, who is enjoying 
 the confidence of his brethren as did his predecessors. 
 
CHAPTER XV. 
 
 DIVIDING CREEK, TUCKAHOE, MILLVILLE, 
 NEWPORT AND PORT NORRIS. 
 
 A small stream called "Dividing Creek" gave its name to the 
 village on its banks and to the; Baptist church located there. Morgan 
 Edwards states of the origin of the Baptist church: "About the year 
 1749, a colony of menil)ers of Cohansie church moved to "Dividing 
 Creek," which involved visits of the pastor. Rev. Robert Kelsay and 
 several residents were converted." 
 
 The village being on the way from Cohansie to First Cape May 
 church, other ministers stopped there and preached as was an old time 
 custom. In 1751, Mr. Seth Love gave a large plot of ground on which 
 to build a Baptist meeting house. When built is not known, but the 
 minutes of a council to recognize the church state that "We met the 
 said people in their meeting house," and the house must have been 
 erected before the church wits formed. 
 
 This building was burned in 1770. Of the colonists to Dividing 
 Creek from Cohansie, four of them were Sheppards and it may have 
 been a family party. Rev. Samuel Heaton and his wife removed 
 from Cape May to Dividing Creek, making the number of Baptists 
 twelve. (Mr. Edwards gives twelve; names) and these organized into 
 a Baptist church in May 17G1. In that year they bought one hundred 
 acres of hmd, built on it a dwelling house and other needed buildings 
 (a parsonage) for their pastor, costing several thousand dollars. Indi- 
 cating ample means both to care for the pastor and also a readiness 
 to expend them for Christ. Considering that in these early days 
 incomes were uncertain but necessarily small, especially in the country, 
 a parsonage farm and additional salary to pay wages of men to work 
 the farm, the pastor was relieved of anxiety for his support. We 
 Baptists have reason to be thankful for our ancestry and to be proud 
 of them. Rev. Samuel Heaton, the first pastor, was a constituent 
 of the church and served the church sixteen years till he died in Septem- 
 ber 1777, sixty-six years old. (For the remarkable history of Mr. 
 Heaton and how he became a Baptist, see History of Mount Olive 
 church, Sussex County.) Mr. Heaton's pastorate was most happy. 
 11 
 
162 NEW JERSEY BAPTIST HISTORY 
 
 His ministry was in the demonstration and power of the Holy Spirit. 
 After his death, Rev. P. P. Van Horn "suppUed" the church once in 
 two weeks and in 1779 was called to be pastor continuing till 1783, 
 really being pastor nearly six years. Mr. Van Horn was a devoted 
 pastor till he died at Salem in 1789. His labors at Dividing Creek 
 were eminently useful. Rev. Wiliam Locke became pastor in 
 spring of 1785, but God called him on high the next September. Mr. 
 John Garrison, Jr., a licentiate of the church "supplied" the church 
 until called to be pastor and was ordained in 1787 and died while 
 pastor in 1790. Mr. Garrison is supposed to have been a grandson 
 of A. Garrison, licensed by Cohansie in 1743. He was baptized by 
 Mr. Heaton, whose daughter he married. A vacancy occurred of nearly 
 two years in the pastoral office, when Rev. G. A. Hunt settled as 
 pastor. Mr. Hunt resigned in 1796. "Supplies" again preached till 
 ISOl. when Rev. John Rutter entered the pastoral office, remaining 
 two years. Rev. D. Stone followed and served about four years. 
 Suppfies again ministered for two years. Then in July, 1810, Rev. 
 David Bateman was pastor. His is a memorable name in New Jer- 
 sey. His charge at Dividing Creek was only two years. They were 
 years of the right hand of the most High. It is believed that Mr. 
 Bateman was born at Cohansie in 1777. Not until four years had 
 gone did Dividing Creek church have another pastor. 
 
 In 1816, Rev Thomas Brooks became pastor and for twenty years 
 until 1836, held the office, serving most acceptably. When seventy- 
 five years old, Mr. Brooks resigned. In early life, he had been a 
 sailor. During the American Revolution, he was taken prisoner by 
 the English and suffered the horrible treatment they usually imposed 
 upon their American prisoners, especially sailors. He and others 
 were shut in the hold of a ship and starved|till their hair fell out and 
 they had the alternative of joining the British or of "walking the 
 plank." Finally they were taken to England and shut up in prison 
 for two years and starved. They even caught and eat dogs that came 
 with visitors allowed to see them. 
 
 Rev. William Bacon, M. D. followed Mr. Brooks. The salary 
 was insufficinet for his support and he supplemented it with his medical 
 practice. Dr. Bacon was pre-eminently a good man. His purity 
 of life won him friends in all circles of society. His domestic life was 
 most trying to a man of chastity. For eleven years he served the 
 church. The Doctor's unaffected piety gave him great power with 
 men, the more so, because of his noble Christian patience with the 
 infidelities of his home. At last, in 1868, he had rest in death. 
 
DIVIDING CREEK 163 
 
 In 1850, Rev. Daniel Kelsay, son of Pastor Kelsay of Cohansic, 
 entered the pastorate and ministered to the church four years till 
 1853. Mr. Kelsay had many of the excellent qualities of his prede- 
 cessor, unassuming, intelligent and good. The church and the com- 
 munity could not Init be bettered by his relation to it. A young man 
 succeeded Mr. Kelsay in June 1854. Rev. U. Cauffman soon winning 
 the hearts of the people, an unclouded sunshine filled the future. These 
 however, were all disappointed. In ten months he died on April 17th, 
 1855, twenty-eight years old. Rev. George Sleeper settled as pastor 
 the next June and after three years, resigned in 1858. 
 
 In the following forty-two years, fifteen pastors have ministered 
 to the church. They are, H. W. Webber, 1859-61; A. H. Folwell, 
 1861-63; Benjamin Jones, 1863-65; E. V. King, 1865-66; L. W. Wheeler, 
 1866-68; J. H. Hyatt, 1869-70. E. W. Stager, 1870-73; H. B. Raybold, 
 1874-77. 
 
 At this the time the church resolved: "That it is not our interest 
 as a church to change pastors every year or two." A lesson of ex- 
 perience. Initiatory steps were taken at this time, to erect a house 
 of worship at Point Norris. C. P. DeCamp, 1877-78; M. M. Finch, 
 1879-84. The church edifice at Point Norris was built in this term 
 and sixty-three members were dismissed to constitute a church there. 
 W. Cattell, 1885-88; J. W. Evans, 1889-93; A. L. Williamson, 1894-97; 
 E. Thompson, 1897- 1900. The resolution that short pastorates were 
 not helpful seems to have been a vain effort to reform. These frequent 
 changes were not due to any difhculties. The pastors were invariably 
 spoken of with commendation, with one exception. Most likely the 
 isolation of the church in a rural district; an uncommercial people 
 limiting growth and the small salary to be made out of a farm, excited 
 the pastors to prefer a change of field, more, "in the world" and in 
 touch with outside life, which pastors called to inspire others to activity, 
 need more than other men. 
 
 The Dividing Creek church, even though isolated, has done much 
 for the denomination in the state. Its pastors have included some of 
 our foremost men. They number in all, twenty-eight. Five have 
 finished their work in death. Of these men, the first filled the office 
 sixteen years. Another more than twenty years. A third, eleven 
 years. These early Baptists from Cohansie, were of the original 
 stamp and believed it and were ready to die for it. They built a 
 meeting house and bought a parsonage farm and put buildings on it 
 before the church was organized. Expansion was characteristic of 
 them. Three churches were colonized from Dividing Creek, Tuckahoe, 
 1771; Newport, 1855, where a house of worship had been built pre- 
 
164 NEW JERSEY BAPTIST HISTORY 
 
 viously to the organization of the church, having fifty-one constituents 
 from Dividing Creek church; Port Norris, with sixty-three constituents 
 from the mother church. Tuckahoc has given life to three churches, 
 West Creek, Pt. Ehzabeth and First Millville and the last to North 
 Millville. Ten Imndrcd and fifty-six converts liave been baptized 
 into the church. 
 
 Three meeting-houses have been built for Dividing Creek church 
 The first built before 1761, burned in 1770. The second built after 
 the first was burned in 1771 and was burned in 1821. A third was 
 dedicated in 1823 and was enlarged and improved in 1860. Three 
 parsonages have been in use. The first before 1761, which was sold 
 and one built in 1850 and a better one in 1892. Such are the known 
 fruits of the six men and sLx women who planted Dividing Creek 
 church, which has yielded a glorious harvest. Had they been men 
 and women without convictions of Bible truth and who dared maintain 
 them with life, could such results have come from their Avorks? 
 
 Two Baptist churches in New Jersey have been named Tuckahoe, 
 one in 1771. Originally all of the country east of Dividing Creek was 
 included in the field of the Dividing Creek church. The Baptists 
 at Tuckahoe were members of Dividing Creek church. Morgan 
 Edwards states that "James Hubbard gave the ground on which the 
 first house was built. His deed is dated May 15th, 1750, The house 
 of worship was built in 1751. In 1790, the people, on account of 
 disrepair, were planning to build a new one. Alderman Benezct 
 promised to "give them land, timber, glass and nails." The house 
 was built. The church, also, used an old vacant meeting house at 
 May's Landing, twelve miles distant." Mr. Edwards adds: '.'When 
 the Gospel began to be preached at Dividing Creek bj' Nathaniel 
 Jenkins, several from these parts repaired there and received serious 
 impressions. Mr. Jenkins was iuA-ited to preach among them. He 
 did so, notwithstanding his age and Maurice river stood in his way. He 
 baptized some. 
 
 Mr. Sheppard of Salem visited them and baptized others. Mr. 
 Kelsay of Cohansie preached there and baptized and a church was 
 organized in 1771. They had a large parsonage farm and dwelling 
 on it. Their pastors were, James Sutton, he was a constituent of the 
 church and ministered from 1771-2; Mr. Lock was bred a Presbyterian, 
 but wa^ ordained a Baptist minister in July 1773 and resigned in 1779. 
 In August, 1792, twenty-nine members were dismissed to constitute 
 the West Creek Baptist church. The old Tuckahoe church never 
 recovered from this depletion. It was disbanded in 1834. The W^est 
 Creek church of 1792 died from a like cause. 
 
DIVIDING CREEK 165 
 
 This clipping is from an old newspaper: 
 
 "Some time ago, Mr. Springer, Sr., when upon a trip to Tuckahoe, 
 sent me the names of these two pastors of the church, data which he 
 collected from the old graveyard in Tuckahoe. There lie buried the 
 Rev. Isaac Bonnell, who died July 25th, 1794, aged 64 years, as well 
 as the Rev. Peter Groom, who departed this life January 16th, 1807, aged 
 56 years. The next pastor, says Mr. Springer, was the Rev. Thomas 
 Brooks, and then the Rev. Mr. Jayne, father of the celebrated Dr. David 
 Jayne, of Philadelphia, and grandfather of Dr. Horace Jayne, 
 dean of the University of Pennsylvania. (Collegiate department). 
 Revs. Jayne and Brooks both died and were buried in the Baptist 
 cemetery at Dividing Creek, where the latter was pastor for 23 years." 
 
 Two Baptist churches in South Jersey have been named "West 
 Creek." The oldest of these was located in Cumberland county, near 
 the northwest boundary of Cape May county. Dr. T. T. Price, of 
 Tuckerton writes of the church constituted in 1792: "The meeting 
 liouse of the church stood in the woods two or three miles from West 
 Creek, adding Port Elizabeth in Cumberland county or "Dennisvillc," 
 would," I think, "have better accommodated the community than 
 the West Creek church edifice." Knowing the location of their house 
 of worship it is a wonder that the church survived so long. 
 
 Tuckahoe church was its origin. Eight pastors served the old 
 church and forty-six were baptized into its fellowship. Rev. I. Bon- 
 nell, pastor of Tuckahoe was also pastor at West Creek till near his 
 l:i.st illness and death in 1794. Rev. P. Groom followed and was 
 pastor till 1805, eleven years. Mr. Brooks was ordained in 1809 and 
 served seven years. Mr. E. Jayne succeeded and was ordained pastor 
 .serving four years. Also, J. P. Thompson and Rev. Mr. Pollard served the 
 church. Eliel Joslin was pastor and a bad man. He did his utmost 
 to destroy the church. Rev. I. M. Church came next. Mr. Church 
 was a man of positive ideas and had opposition; was locked out of the 
 meeting house. Under his wise and equable administration, the 
 trouble ceased and those who had warred on him, returned to the 
 church and were his best friends. Pastor Church resigned in 1841, 
 imd removed to Northfield. In 1810, Pastor Brooks and some of the 
 efficient members were dismissed and constituted the Port Elizabeth 
 church. Finally the West Creek church disbanded in 1857. (West 
 New Jersey Association, page 9, item 53; 1857). But it lives in its 
 progeny; Millville first and North. 
 
 Port Elizabeth to which West Creek church gave life and its life 
 was constituted in 1810. The town is on Maurice river, a short dis- 
 tance below Millville. In West New Jersey Association, 1843, page 13, 
 
166 NEW JERSEY BAPTIST HISTORY 
 
 digest, the church says: "They have united with others to form Mill- 
 ville church." disbanding in 1843. An item of interest is: that Deacon 
 Wynn, grandfather of Pastor Wynn of finst church, Camden, was a 
 deacon of West Creek church; a constituent and deacon of Port 
 Elizabeth church; if living when First Millville was constituted, 
 was constituent of that church. Deacon Isaac Wynn,was thus a deacon 
 of West Creek, a constituent of Port Elizabeth and a deacon of the 
 church; a constituent and deacon of First Millville. He died in 1849. 
 His wife was Rebecca Price, daughter of Dr. Price's great grandfather, 
 Capt. William Price, a constituent of Pt. Elizabteh. Rev. I. C. Wynn 
 was a grandson of Deacon Isaac Wynn of West Creek, Pt. Elizabeth 
 and Millville. 
 
 In the minutes of the New Jersey Baptist Association for 1837, 
 page 2, item 21, the report of the committee on the letters from the 
 churches says: "Relative to the inquiry of the Port Elizabeth church, 
 Cumberland county, as to changing its name; '^ There can he no objection 
 to altering its name to that of Millville church." Port Elizabeth church 
 did not alter its name, but lived as it was until December 29th, 1842, 
 when it disbanded and Millville appeared in the list of the churches 
 reporting to the association in 1843. On page 13, minutes of 1843, 
 digest of Port EUzabeth saj's: "That being very small they have 
 united with others forming the Baptist church of Millville. How 
 many constituents Millville had is quite uncertain. If fourteen, ten 
 were from Port Elizabeth and four from Cedarville. "By request of 
 Port Elizabeth church, a council met in a school room in Millville, 
 December 29th, 1842, to consider the propriety of constituting the 
 Baptists there as the first Baptist church at Millville." 
 
 Deacon Isaac Wynn, grandfather of Rev. I. C. Wynn, for years 
 pastor of the first Baptist church of Camden, "in behalf of Port Eliza- 
 beth church requested for himself and twelve others to be constituted 
 into a new church of Millville. This was the action of the Port Elizabeth 
 church, taken upon the suggestion of the Association in 1837. The 
 four members from Cedarville concurred in this action. 
 
 In June 1843, Rev. H. Wescott was called to preach to the new 
 church for six months. He remained one year. Within this time the 
 house of worship was built and dedicated. It was a good thing for 
 Millville to have had Mr. Wescott. His family was an "old family 
 and had financial substance. He was followed by Ephraim Sheppard, 
 a brother-in-law, also of an "old family" and who had ample financial 
 resources. He settled as pastor in December 1844. Mr. Sheppard 
 was ordained in April 1845, and remained until January 1847. Rev. 
 William Maul succeeded immediately being pastor from January 1st, 
 
CEDARVILLE, MILLVILLE AND NEWPORT 1G7 
 
 1847, to 52. In connection with Cedarville, Rev. J. Todd "supplied" 
 for nine months. Rev. William Smith ministered as pastor from 1854 
 to 58. J. Curran called for one year, in 1858, stayed until 1860. H. W. 
 Webber was pastor 1862-64. William Humpstone was pastor 1865-67. 
 Others were D. H. Burdock, 1869-70. The meeting house was rebuilt 
 at a large cost in 1871. H. Wheat was pastor 1871-73; E. L. Stager, 
 1873-78; H. C. Applegarth, 1878-79. At this time a parsonage was 
 built. C. A. Mott, 1880-85. In this term the church edifice was 
 greatly improved. H. G. James, 1885-87; E. B. Morris, 1888-90; 
 G. H.Button, 1890-95. 
 
 Mr. Button baptized one hundred and sixty-six in less than 'five 
 years. H. W. Barrass, 1895-6; A. H. Sembower, 1896-1900. First 
 Millville has had eighteen pastors. Two were joint pastors with 
 Cedarville. One member has been licensed to preach. In 1896, 
 forty-seven members, including the pastor, constituted the North 
 Baptist church of Millville. The town had grown to be a large one 
 and there was ample room for a second church. With the coming 
 of Pastor Sembower, the old meeting house often repaired, gave place 
 to one larger and better suited in conveniences and appliances to the 
 various departments of church life and work. 
 
 On the tenth day of March 1896, forty-seven members of the 
 first Baptist church of Millville were dismissed to organize the North 
 Millville Baptist church. Port Elizabeth and Millville are both on 
 the Maurice river, not far apart. Port Elizabeth being south of Mill- 
 ville. For the convenience of its worshippers, the church edifice of 
 the first church was located at the nearer access to their homes in the 
 southern part of the town, explaining why the younger body is desig- 
 nated, North Millville. The pastor of the first church went with the 
 colony. Mr. Barrass is now (1900) pastor of the North Millville Baptist 
 church. Millville is grown to be a large town and there is ample room 
 for the two churches and for their growth into influential bodies. A 
 house of worship was begun to be l)uilt immediately and was com- 
 pleted and occupied. The concord and enterprise of Millville Baptists 
 justify the assurance that the churches will be a continuous blessing 
 to the community in the Divine hand to accomplish its mission of 
 salvation to perishing men. 
 
 Newport is in Cumberland county. It was an out station of 
 Dividing Creek church long before the constitution of the Newport 
 Baptist church. A gift of ground for a meeting house by Brother 
 Seth Page in 1854, led to its erection in that year. Early in 1855, 
 Rev. U. Coffman, pastor of Dividing Creek church began special 
 meetings in the new house at Newport. Many converts were added to 
 
leS NEW JERSEY BAPTIST HISTORY 
 
 the church and in March 1855, fifty-one were dismissed from Dividing 
 Creek church, to establish a Baptist church at Newport. 
 Rev. G. Sleeper had aided Pastor Coffman in his special 
 meetings and Mr. ColTman, having died, Mr. Sleeper was 
 called to be pastor of both churches. The labors of Mr. Sleeper were 
 prosperous, continuing four years. Rev. H. W. Webber followed 
 from 1859 to 1862. Scores were added to the church by baptism. 
 His ministry was a harvest of continuous blessing. 
 
 In the third year, however, of his pastoral care, Mr. Webber 
 limited himself to Newport as pastor. Again, under the pastorate of 
 Rev. B. Jones, the churches united under one pastor. The Civil War 
 was in progress and the thoughts of the people were absorj^ed in the 
 national strife. Pastor Jones resigned at the end of the year. A 
 vacancy in the pastorate occurred for two years. Rev. L. W. Wheeler 
 was called and began his charge of both churches in May 1866, resigning 
 in 1869. Other pastors were, J. H. Hyatt, 1869; D. M. Young, ordained 
 1871. H. B. Raybold, 1874-76, to both churches, afterward only to 
 Dividing Creek. 1876, W. A. Durfee held a joint pastorate of Newport 
 and Cedarville. but continued at Newport until 1878. M. M. Finch, 
 1879-84, pastor of Dividing Creek and Newport. W. Cattell at both 
 churches, 1884-86; Newport in 1889 called F. S. S. Boothe and he 
 was ordained in February 1890. Within some time, a parsonage had 
 been bought at Newport and that church was less dependent upon 
 Dividing Creek. Mr. Boothe closed his pastorate in March 1891. A. 
 Cauldwell, 1892; Mr. Paul Weithass who was ordained 1893-95; G. I. 
 Meredith, 1895-1900; C. F. Hahn then settled. There have been 
 fifteen pastors. Eight have been joint pastors with Dividing Creek 
 or other nearby churches. It is doubtful if the increase of weak churches 
 is wise. With a Sunday school, devotional meetings and the maternal 
 care of the mother church of its stations, it is judged that the Kingdom 
 of God would be enlarged more rapidly. 
 
 Many Baptists lived at and near Port Norris, long before a Baptist 
 church was formed there. For years a Sunday school house had been 
 maintained by them in a village near to where Port Norris sprang up. 
 A building for the Sunday school had been built and was dedicated 
 to religious uses on January 1st, 1857, twenty-four years before a 
 Baptist church was constituted. Soon after, Rev. George Sleeper, 
 pastor of Dividing Creek Baptist church held a series of meetings in 
 the house at Port Norris and many converts were baptized into the 
 church of which he was pastor. Deacon Richard Robbins of Dividing 
 
PORT NORRIS 169 
 
 Creek church was for the first seven years superintendent. Deacon 
 George Robbins, said to have been an "emergency man," was twice 
 later superintendent. 
 
 A house of worship became a neccessity. One was built. Soon 
 after its completion it was destroyed by fire. Within three years of 
 the beginning of the first, another was dedicated as the former had 
 l)een, free of debt. The Bible was the only lesson book in the Sunday 
 School and the "Pralmist" used in the church service, the only hymn 
 book Dividing Creek church pastors often preached in the church 
 houses of worship at Port Norris and weekly social meetings were held 
 there. Port Norris Baptist church was constituted with sixty-three 
 members dismissed from Dividing Creek church in April 1881. The 
 succession of pastors has been, M. M. Finch, 1881-83; A. W. H. Hodder, 
 1883-84; L. G. Appleby, 1885-86; J. M. Scott, 1887-88; A. B. McCurdy, 
 1888-89; C. F. Hahn, 1890-91; W. H. Humphries, 1891-94; C. P. P. 
 Fox, 1894-97; W. W. Bullock, 1897-1900. 
 
 Mr. Hodder was a student and returned to his studies at the end 
 of a year. Mr. Appleby's pastorate was signalized by a special work 
 of grace and an addition by baptism of nearly three score converts. 
 His resignation was accepted despite the choice of the church for him 
 to remain. In the interval of the pastorates of Mr. Scott and of Mr. 
 McCurdy, a parsonage was built and the meeting house improved. 
 In the charge of Mr. Humphries, the debt incurred for the parsonage 
 was paid and many were baptized. While Mr. Fox was pastor, the 
 meeting house was virtually rebuilt. Pastor Bullock has had prosperity 
 in all church lines of work and life. Port Norris has had nine pastors. 
 Three houses of worship have been in use, two of which were burned. 
 The courage of the people and their readiness to respond to the needs 
 of the cause of God is shown in the building of their church edifice and 
 the parsonage and paying them promptly. 
 
CHAPTER XVI. 
 
 PEMBERTON, BURLINGTON, BEVERLY AND FLORENCE. 
 
 The original name of Pemberton from 1690 to 1752 was "Hampton 
 ILanover." The second name was "New Mills." The change to the 
 second name was due to the building of new mills at the place in dis- 
 tinction from older mills on "Budd's Run." opposite to the site of 
 Pemberton. At the incorporation of the town in 1826 it was named 
 Pemberton, in memory of a citizen, Mr. James Pemberton. In 1837, 
 the old records of the church were destroyed by the burning of a building 
 in which they were. 
 
 Morgan Edwards wrote an account of the first things and says: 
 "The house measures 30x30, built in 1752 on a lot of about two acres, 
 the gift of Richard Woolston. His deed bears date of April 6th, 1752. 
 In one corner of the house is the pulpit, in the opposite angles are 
 the galleries, which relieves the conveniences of galleries in small places 
 of worship; it is finished as usual in this country and accommodated 
 with a stove. No temporality; nor many rich, for which reason the 
 salary cannot be above twenty pounds a year. * * * The church 
 is in a widowed state, but has been pretty well supplied from Hights- 
 town, Upper Freehold etc. The families to which this meeting house 
 is central are about eighty, whereof one hundred persons are baptized 
 and in the communion, here administered once a quarter, the above 
 is the present state of New Mills, October 24th, 1789. History." 
 
 This church originated about the year 1750. One Francis Briggs 
 of Salem (Mr. Briggs was a member of Cohansie) settled at New Mills 
 and invited Baptist ministers to preach at his house. The consequence 
 was, that some were converted and baptized; namely, John and 
 Elizabeth, Estelle and Rachel Briggs. This raised the expectations 
 that there might be a church at New Mills, in hope of which they built 
 a meeting house and applied to the Association (Philadelphia) for 
 ministerial helps. During these visits others were baptized. 
 
 In the year 1763, Rev. P. P. Van Horn arrived from Pennepek 
 with his wife and family, which increased the number of Baptists to 
 ten and made them wish to have communion of saints among them. 
 Accordingly, they were formed into a church, June 23rd, 1764. Mr. 
 Briggs was the kind of Baptist, those Baptists were, who made us what 
 we are as a denomination. They believed in Gospel order and wanted 
 
PEMBERTON AND UPPER FREEHOLD 171 
 
 that and only that, nor did they hide their convictions of truth and 
 duty. Baptists are what they are numerically and in influence, be- 
 cause knowing their mission they had the grace and courage to main- 
 tain it. Stalwart pastors and stalwart preaching made stalwart Baptists 
 whether men or women. Baptists as much alone as if they had compan- 
 ionship of their faith, answering to Paul's description, "living Epistles," 
 walking Bibles that "wliose light cannot be hid." There is no estimate 
 of what one person can accomplish, having a purpose to be only and 
 always on the side of God and His will. Even though they numbered 
 only ten disciples, they constituted a Baptist church having all the 
 distinctiveness which a Baptist church means in the midst of the 
 vagaries of error. Ten of such would have saved Sodom. Mr. Briggs 
 did not live to see a church organized. He died in 1763. 
 
 Rev. P. P. Van Horn was a constituent of the church and its first 
 pastor, retaining his charge for five years, and then returned to Penn- 
 sylvania. He had a useful pastorate, the church increasing from ten 
 to forty-two members. When it is recalled how sparse the population 
 was, the increase is significant of an efficient pastoral oversight. Three 
 years went by ere Rev. D. Brandon settled as pastor. He was or- 
 dained in December 1770. Morgan Edwards states that, "In 1772, 
 a grevious disturbance took place which caused one party to exclude 
 the other and they continued in this situation till September 22nd, 
 1778." Mr. Branson was excluded in June 1772. As Mr. Branson 
 claimed to be a Baptist minister in good standing, the Association 
 in 1781, warned the public against him. When this trouble was 
 settled, prosperity returned and the church increased in twenty-five 
 years to one hundred members. 
 
 In March, 1781, David Loughborough was ordained for the 
 pastorate. He continued till April 1782. People are much the same 
 in various periods. Mr. Loughbridge had married a lady of the con- 
 gregation and some dissented to his choice. For sixteen years there 
 was a vacant pulpit. That memoralile man, Peter Wilson, pastor at 
 Hightstown. supplied the pulpit for six or eight years of this time, as 
 often as so busy a man and one in great demand could. As ever and 
 everywhere in his ministry Mr. Wilson gathered many converts into 
 the church. From 1789 to 1793, Rev. Joseph Stevens supplied both 
 Pemberton and Upper Freehold churches and from 1793 -1798 two 
 licentiates of Pemberton, Benjamin Hedger and Isaac Carlisle were 
 ordained at New Mills and ministered till the pastorate of Rev. Mr. 
 Magowan. This was not a period of destitution nor of barrenness. 
 In each year with only one exception there were additions by baptism, 
 in all one hundred and ten. Of these, Mr. Wilson baptized fifty-five. 
 
172 NEW JERSEY BAPTIST HISTORY 
 
 wliilc supplying Pemberton. Alexander Magowan was much the 
 same stamp of man as Mr. Wilson, who had baptized him into the 
 Hightstown church, Mr. Magowan being a Presbyterian minister. 
 (See Hightstown history for account of Mr. Magowan's becoming a 
 Baptist.) Hightstown church licensed Mr. Magowan and he became 
 a Baptist minister. Mr. Magowan was pastor at Pemberton from 
 1798 to 1806. In that time he baptized one hundred and sixteen. 
 Part of this time he alternated between Pemberton and Mount Holly. 
 
 In 1794, the trustees of Pemberton held for Burlington Baptists 
 the old "Friends" meeting house in Burlington. Mr. Magowan preach- 
 ed at Burlington and at Mount Holly. Pemberton church must have 
 had men of substance, who cared for neighboring localities. A house 
 of worship was built at Mount Holly in 1800. Mr. Magowan was a 
 man of superior ability and of great activity in mission work. It has 
 been said of him: "that he was devoted and earnest and stood staunch- 
 ly for the faith once delivered to the Saints," In the minutes of the 
 New Jersey Association of 1815, page 7, in a prefix written by the 
 clerk for the corresponding letter of the Association, it is said; that 
 in 1814, Mr. Magowan was appointed to write the corresponding letter. 
 Unwilling to leave the duty unaccomplished, he wrote the letter and 
 left it with a brother to be presented for him, having decided to go to 
 Ohio before the next session of the Association. "About one hundred 
 miles from his destination, the wagon was overturned and Mr. Magowan 
 fatally injured and died a few hours after, leaving his widow and four 
 children in the wilderness." Though dead, his appointment was kept. 
 While pastor at Pemberton in 1801 , a colony was dismissed to constitute 
 a Baptist church in Mount Holly, where from 1795, three years before 
 becoming pastor at Pemberton, he sustained the mission at Mount 
 Holly, which Peter Wilson of Hightstown had begun there. 
 
 In 1794, Mr. Carlisle is named in the minutes of the Philadelphia 
 Association as a hcentiate of Pemberton church. He is published as 
 ordained in 1805. For five years, from 1796, he was a delegate to that 
 Association from the first Baptist church of Philadelphia. But, 
 according to the minutes of the New Jersey Association, Mr. Carlisle 
 was at Pemberton from 1811 to 1814. A statement in some records 
 that Mr. Carlisle died in February, 1815 is a mistake. He was a 
 delegate to New Jersey Association in September 1815. Rev. I. 
 Stratton followed at Pemberton and was ordained in February 1814. 
 But death cut short his ministry on June 7th, 1816. Mr. Stratton 
 was highly e.steemed and bright hopes were blighted by his death. 
 
 In 1810, Rev. John Rogers settled as pastor. He was the son 
 of John Rogers and was a native of North Ireland. A descendant of 
 
PEMBERTON AND SCOTCH PLAINS 173 
 
 the martyr John Rogers, and inherited the stamina of character and 
 conscientious conviction of his great ancestor. AlUed in family and 
 in training with the Presbyterian church, he was pastor of a staiuich 
 Presbyterian churcli in his native town, amid kindred and loved ones 
 and there in the midst of these tremendous influences, the martyr, 
 John Rogers, lived anew; the stake of contempt and the cross of sac- 
 rifice in the surrender of his old convictions and of his family and 
 dearest friends was the cost of becoming a Baptist. He told his church 
 of his change of views and they trusted him and provided exchanges 
 for him on ordinance days. Some members of his church became 
 Baptists. Others accused him of sowing discord. Then he resigned 
 and came to America. 
 
 At a meeting of a Baptist Association, he met a delegation of the 
 Pemberton church looking for a pastor. He was invited to visit Pem- 
 berton and began his ministry in America there. When twelve years 
 had passed, Scotch Plains church coveted his labors as pastor. In 
 the record of that body, an account of his usefulness appears. Com- 
 paratively few have been more beloved than John Rogers. Every 
 good cause had a place in his heart. The antinomian element, when 
 he met it was remoulded into earnest, active Christian life. State 
 Missions, Home Missions, Foreign Missions and any instrumentality 
 to save the lost and build up the Kingdom of God, had in him a helper. 
 At the close of his ministry in Pemberton, for about two years a licen- 
 tiate of the church, Mr. Samuel Harvey "supplied" the church till Mr. 
 C. W. Mulford accepted its call and Mr. Mulford was ordained to be its 
 pastor in November 27th, 1830 to 1835. 
 
 The church seems to have had a choice of pastors of the first 
 Baptist church in Philadelphia. Rev. Henry Holcombe, the foremost 
 man of his day preached at the ordination of Mr. Stratton and Rev. 
 W. T. Brantly, Sr., preached at that of Mr. Mulford. Mr. Mulford 
 was unlike Mr. Rogers, both as a preacher and in social life. Mr. 
 Rogers was an undemonstrative, educated and of high toned Cal- 
 vinistic views, and in social life, unassuming and retiring. One was 
 sure of being on the right side if agreeing with him. Mr. Mulford 
 was young, had the wisdom of youth; if in riding he did not "hold the 
 lines," he was beside the driver and advised as to the best road. His 
 preaching was Calvinistic and earnest, impressing his hearers that he 
 believed what he said and that they must believe it and now. Mr. 
 Mulford closed his pastorate at Pemberton after five years, having 
 had a happj' and useful service. Under his ministr}-, one hundred 
 and seventy three were added to the church by baptism. 
 
 Mr. Mulford was always and everywhere, "at the front" on the 
 
174 NEW JERSEY BAl'TIST HISTORY 
 
 temperance question. Whatever their social, pohtical or religious 
 relations and alliances of opponents, made to him any difference. Mr. 
 Mulford was the compeer of Samuel Aaron in the intensity of his zeal 
 for total abstinence from intoxicants. Good people of all denominations 
 were agreed in the advocacy of temperance, as they have not been 
 since. Political parties had great respect to the temperance element 
 in their nominations for office in New Jersey. Mr. Mulford was laid 
 aside in the vigor of his years by a bronchial affection, with which 
 he died, only fifty-nine years old. While pastor at Pemberton, Vincent- 
 towii church was constituted in 1834. 
 
 Rev. Timothy Jackson was pastor for two years, from 1836 and 
 had a harvest of converts in his charge. Rev. J. G. Collom settled as 
 pastor in July 1839, remaining till March 1846. While pastor, the 
 house of worship "on the hill" was an inconvenience on account of 
 its distance from the village, but Deacon Swain giving a lot in town, 
 a chapel was built on it for social meetings and other uses. Three 
 members were licensed to preach in Mr. Collom's charge. Mr. Collom 
 having removed. Rev. D. S. Parmelle entered the pastorate in July, 
 1846, continuing till June 1851, and was imbedded in the affections 
 of his people. 
 
 After Mr. Parmelee, Rev. L. C. Stevens settled for a few months, 
 remo-v^ing on account of the health of Mrs. Stevens, who died within 
 a short time. On February 17th, 1853, Mr. S. M. Shute was ordained 
 but in 1856, accepted a call to Alexandria, Va. A parsonage was 
 bought in the first year of his coming. The same year in which Mr. 
 Shute removed. Rev. Thomas Goodwin became pastor, holding the 
 office till June 1859. The pastoral office was occupied by Rev. L. G. 
 Beck on September 1st, 1859, was held by him until July 1864. Meas- 
 ures had been taken in 1860, to build a church edifice in a more central 
 place which being completed, was dedicated in September 1861. The 
 entire outlay for grounds, sheds and house of worship was paid on the 
 completion of the meeting house. Mr. Beck's settlement at Pem- 
 berton proved wise. The centennial year 1864, occurred while he 
 was pastor. 
 
 Comparatively few men have the gift and the patience to gather 
 the facts of an hundred years, sifting tradition from fact, discriminate 
 and adjust the real from the unreal, in the memories of the aged and 
 so compile historical details, that they commend themselves to us, 
 as substantially true. Since the early statements of Morgan Edwards, 
 fire having destroyed the church records, we owe to the research, 
 intelligence and patience of Pastor Beck, another token of the Provi- 
 dence of his pastorate. The meeting house had been built on a lot 
 
MOUNT HOLLY, VINCENTOWX AND COLUMBUS 175 
 
 distant from the central part of the town. The Pcmberton church 
 had Uved and suffered this disadvantage for an hundred years, till 
 now, when through Mr. Beck, a spacious house of worship was located 
 in the centre of the town. 
 
 A pastor ought not to be judged by the numbers added to the 
 church or by the large congregations waiting on his ministry. The 
 better evidence of his usefullness is putting the church into a position 
 of influence and equipping it with power to wield for God and humanity, 
 making it a channel of blessing and salvation for all time. Mr. Beck 
 was followed by Rev. J. H. Parks for about four years and Mr. Parks 
 by Rev. J. W. Wilmarth who was pastor eight years. 
 
 In September 1878, Rev. J. C. Buchanan entered the pastorate 
 and is now (1900) pastor, already more than twenty-two years. Mr. 
 Buchanan's pastorate in duration at Pemberton is exceptional. Pastor 
 Rogers alone approaches it. The church has had twenty-two pastors, 
 including Mr. Wilson's ministry of six or eight years and the two j'cars 
 in which one of its licentiates preached. Several houses of worship 
 have been built or provided. One, the old "Friends" meeting house 
 at Burlington, which may have been bought by the generous aid of 
 Pemberton church in 1794, the property being held by the trustees 
 of Pemberton church for the uses of Burlington Baptists. In about 
 1800, a house was built for the mission at Mount Holly. 
 
 A meeting house was built at Vincentown and another at Columbus 
 under the pastorate of Mr. C. W. MuKord. These were four church 
 edifices. For itself, a meeting house was built in 1752 and afterwards 
 moved and remodelled into a parsonage, which was burned in 1837. 
 In 1823, a house of worship was built to take the place of that erected 
 in 1752. For the convenience of the village, a chapel was put up in 
 town for Sunda)' school and social meeting uses. A house of worsliip 
 was built in Pemberton in 1860-1. Thus, besides four outside missions, 
 four other places of worship were built for itself at home. In all, eight 
 sanctuaries; additional to these, two parsonages were erected. At 
 least nine members have been licensed to preach, one of whom, has 
 been pastor of the church and others "supplies" when Pemberton 
 has been destitute of a pastor and efficient in sustaining mission 
 stations. 
 
 Two sons of Deacon Swain, Samuel and Thomas, have filled high 
 positions in New Jersey and abroad. Job Gaskill also, was an eminent- 
 ly useful man. His private means enabled him to serve young and 
 feeble churches, unable to sustain a pastor. These and others unnamed, 
 reflected credit on the pastors who had developed their gifts and 
 upon the church that had sent them out. Pemberton has been 
 
176 NEW JERSEY BAPTIST HISTORY 
 
 a fruitful church. Its pastors preached in Burlington. Mount 
 Holly waa its mission. So too, Vincentown and Columbus. 
 From twenty to forty churches may claim its ancestry. 
 Fifty-two members were dismissed to form Mount Holly church in 
 1801, twenty-nine to constitute Vincentown church and nineteen 
 to establish Columbus church. 
 
 The antecedent record of the pastors of Pembcrton is of intense 
 interest. Mr. Van Horn was a Lutheran, but the New Testament 
 set him free and made him a Baptist. Mr. Stephens was an Episco- 
 palian, but the Scriptures made him a Baptist. Benjamin Hedger, 
 a licentiate, was a Presbyterian; the Gospel turned his feet into a 
 Baptist church. Mr. Magowan was pastor of a Presbyterian church 
 and by Bible study was led into truth and into a Baptist church. 
 John Rogers, like to Mr. Magowan, was a native of Ireland, was trained 
 in their schools for the ministry and pastor of a Presbyterian church, 
 of which his father had been pastor and living in his native place, amid 
 his kindred, his ideas of the church and of the ordinances were changed, 
 by the "Baptist chapters," as the Methodist minister said, and he 
 united with a Baptist church. D. S. Parmelee was a Congregationalist. 
 The Bible led him to ask his pastor to "bury him in baptism." His 
 prejudice against "close communion" led him to join a congregational 
 church. Further study of the Divine Word convinced him that the 
 Baptists were as scripturally right on the communion question as on 
 baptism and he joined a Baptist church. While at Pemberton he 
 published a small volume on "Positive Law; its Distinction From Moral 
 Law." Mr. Goodwin had been an Episcopalean, but the Scriptures 
 made him a Baptist. 
 
 The pastors were about equally useful in winning converts and in 
 promoting the general welfare of the church. Its membership had 
 spiritual vitality. Life was not derived from the pastors or from his 
 methods. Thus when he removed he did not take with him, that 
 which had made his ministry a blessing, nor when a new pastor came, 
 the same source of blessing was in. the church to make his oversight 
 successful. With the single exception of a bad man, who imposed 
 himself on the church, the pastors have been men of peace. Nine 
 hundred and fifty-eight have been baptized into the church up to 
 1900. 
 
 Few changes in the economy of our churches have been so marked 
 as that concerning women. At the session of the West New Jersey 
 Association, a report on the woman question in reply to the query: 
 "Ought women delegates be admitted to be members of the Asso- 
 ciation?" (Minutes of 1877, page 23, item 55.) Why this matter 
 
PEMBERTON 177 
 
 is alluded to, in connection with Pemberton is: that Rev. J. W. 
 Wilmarth waa chairman of the committee to which the matter was 
 referred and also was pastor of the Pemberton church at that time. 
 In 1878, page 20, is the report of the committee and action on it, was 
 deferred to the next year. Report: "We answer in the negative for 
 the following reasons:" I. Such a practice is inconsistent with the 
 plain teachings of the New Testament. II. Such a practice is contrary 
 to the universal belief and practice of the church. III. Such a custom 
 is contrary to Baptist usage. IV. Such a practice would have a dan- 
 gerous tendency. V. Such an innovation would be an act of injustice 
 to our female members. VI. Such a change would entail serious 
 practical inconveniences. VII. Finally, we can discover no good to 
 be accomplished by the proposed change." All of which was main- 
 tained in six closely printed pages. It is due to the Association that 
 the resolutions of the committee, in perfect accord with the seven above 
 mentioned points, were never after heard of and next year, 1879, 
 women delegates were enrolled. In 1900, of one hundred and fifteen 
 delegates, fifty-five were women. It is also due to the women to say 
 that no such trouble has ever appeared as the committee conjured up 
 and warned us of. 
 
 Contrasted with this report, was the action of the Philadelphia 
 Association in 1746, page 53. (A. B. Publishing Society, Edition 
 1746, page 53.) The question then was: whether women may or ought 
 to have their votes in the church, in such matters as the church shall 
 agree to be decided by votes? They answer: "Alluding to I Cor. 14:34, 
 35 vs. and other parallel texts, they add: "If then the silence enjoined 
 on women be taken so absolute as they must keep entire silence in 
 all respects, whatever; yet notwithstanding, it is to be hoped, they may 
 have as members of the body of the church liberty to give a mute 
 voice by standing or lifting up of the hands — (vote) * * * But, 
 with the consent of authors * * * such absolute silence in all 
 respects cannot be intended, for, if so, how shall a woman make con- 
 fession of her faith, to the satisfaction of the whole church as she is 
 bound to do? How shall a woman do, if she be an evidence to a 
 matter of fact? Again, how shall a woman defend herself if wrong- 
 fully accused, if she may not speak? How shall a woman offended 
 * * * tell the church as she is bound to do (Matt. 18:17)? There- 
 fore, there must be times and ways in and by which women may dis- 
 charge their conscience and duty toward God and men." Evidently, 
 the men of one hundred and fifty years ago, had good common sense 
 
 from whom the twentieth century men might learn something. ThesQ 
 12 
 
178 NEW JERSEY BAPTIST HISTORY 
 
 old time men believed in a woman having a word to say in things 
 of public interest. 
 
 Pemberton has its share of rural experiences, nevertheless, being 
 a railroad town, and the vicinities of the two great cities of the nation, 
 make it a center of value and the lands about it attractive to a home 
 population. 
 
 Authorities insist that a Baptist church was planted in Burlington 
 at an early date. The minutes of the Pennepek church, Pa., indicate 
 that a Baptist church was founded there in 1689. Morgan Edwards 
 states: that Elias Keach, pastor of Penepak church, established a 
 Baptist church there in 1690. That year Mr. Keach was invited by 
 Obadiah Holmes, Jr. — a licentiate — to visit Cohansie and Baptist con- 
 verts gathered there by Mr. Holmes, Jr. Mr. Keach baptised those 
 converts. If he returned home via Burlington, N. J. as the year inti- 
 mates, he effected two important matters, establishing churches in 
 Cohansie and in Burlington. It is agreed that the church in Burling- 
 ton disbanded in 1699 and the members joined Penepak church. 
 
 Burlington was settled early by the "Friends" (Quakers) in 1667. 
 and in 1690, was a populous town. These doings of more than two 
 hundred years since, show that Baptists then as now, had faith in God 
 and were aggressive to make known their convictions of Bible teaching. 
 All in America endorse "civil and religious liberty," but all do not 
 know that it cost Baptists persecution and their lives to win it for 
 mankind. 
 
 Tradition has it, that indomitable and ever memorable Peter 
 Wilson, pastor at Hightstown, visited Burlington in 1790, holding 
 meetings there. He was accompanied by two licentiates of Pemberton, 
 Benjamin Hedger and I C. Carlisle. These preached until 1798. 
 Alexander Magowan became pastor at Pemberton in 1798 and he 
 with Messrs. Hedger and Carlisle preached till the constitution of the 
 church in 1801. AATien six members of Pemberton, six of Jacobstown, 
 and two from Philadelphia, in all, fourteen constituted the first Baptist 
 church of Burlington. Among the six from Jacobstown were W. H. 
 Staughton and wife. Mr. Staughton had been a member of the Bir- 
 mingham Baptist church, England, and had been excluded for adultery, 
 in marrying the divorced wife of a man still living, the divorce being 
 for other than scriptural cause. (Matt. 19:9; 5:32 and Luke 16:18). 
 When excluded, Mr. Staughton fled to America. (See "Whole Truth," 
 pages 19-20. Letters of Dr. Furman and of Andrew Fuller of Kettering) 
 Staughton later became pastor, the first pastor at Burlington. Mr. 
 Staughton in coming North, finally located at Bordentown, then a 
 small village where Mr. Allison, pastor at Jacobstown Baptist church. 
 
BURLINGTON 179 
 
 lived and had a prosperous school of students from every colony in the 
 United States and from Spain, France, West Indies and South America. 
 This school, he committed to Mr. Staughton, which proved unwise, 
 since it declined under the new management. 
 
 In 1801, the Burlington church called Mr. Staughton to be pastor. 
 A call in 1805, to be pastor of the first church, Philadelphia was accepted 
 and Mr. Staughton removed to Philadelphia. He resigned his charge 
 in five or six years. 
 
 The Burlington church adopted a habit of their times and looked 
 for a pastor among their members and licensed Mr. William Boswell 
 and called him to be a "permanent supply." His labors continued 
 till 1809, when their limited financial resources necessitated a union with 
 Mount Holly. Under the arrangement, Rev. J. McLaughlin moved to 
 Burlington, preaching in the morning at Mount Holly and in the after- 
 noon and evening at Burlington. At the end of the year, Pastor 
 McLaughlin decided that the field was too large and limited himself 
 to Burlington until 1811, when he removed. Rev. Burgess Allison 
 followed Mr. McLaughlin. A man so learned, intelligent and good 
 had an almost unbounded influence in the town. The church was 
 renewed and in the four years of his stay was very efficient. His 
 resignation was reluctantly accepted. Several months passed and 
 the Rev. J. E. Welsh was engaged to supply the church whenever 
 convenient. This was in 1816. New life appeared at once. The 
 church edifice was repaired and made attractive. Crowds met, a 
 revival broke out and numbers were baptized. Every effort was made 
 to retain Mr. Welsh, but his face was set westward; associated with 
 Rev. J. M. Peck, the Tri-ennial convention sent them to the Indians 
 in Missouri near to St. Louis. 
 
 Rev. Peter Wilson was called as a supply for one year. The 
 immense labors of Mr. Wilson as pastor at Hightstown for thirty-five 
 years had impaired his vital force and now nearly seventy years old, 
 was compelled to resign. Mr. J. H. Kennard, a licentiate of Wilming- 
 ton, Del., supplied the church for a year and in 1820, was ordained 
 for pastoral duties. 
 
 In 1822, a second church. Pearl street, was formed in Burlington; 
 Mr. Kennard went with the colony. This body is reported in the 
 Association minutes up to 1828 and as having had two pastors. Others 
 claimed that the second church existed but a few months and in 1823, 
 proposed uniting with the mother church. 
 
 There was division at this time. Some wanted Rev. J. E. Welsh, 
 who had returned east. Others preferred Mr. Kennard, who was 
 pastor of the second church, a short time and then removed to second 
 
180 NEW JERSEY BAPTIST HISTORY 
 
 Hopewell. Neither Mr. Kcnnard nor Mr. Welsh were parties to these 
 differences. Both were gentlemen entirely above any such personali- 
 ties. 
 
 Mr. Welsh supplied the first church for two years, this being his 
 second charge of the church, thence removing to Mount Holly. A 
 year passed and the church called and licensed Deacon George Allen, 
 who after supplying for a year was ordained November 4th, 1826 and 
 became pastor. Mr. Allen was efficient and useful, closing his pastorate 
 in six years. We reap the benefit of his care. 
 
 In the minutes of the New Jersey Association, is an acknowledge- 
 ment to him, for files of its minutes, preserved by him, acquainting 
 us with the early details of our denominational life. Two events 
 made Mr. Allen's pastorate memorable. One, an origin of a Sunday 
 school by two sisters of the church. Misses Bertha Ellis and Sarah R. 
 Allen, a daughter of the pastor. Miss Allen in 1830 married Peter 
 Simonson, a promising young man. Her son, was a pastor in Newark, 
 New Jersey and her daughter, Mrs. M. A. Wright is one of the efficient 
 workers in Burlington church, now past seventy years old. She has 
 a large Bible class. 
 
 The other event was the baptism of Mr. Samuel Aaron, a man 
 among men. Mr. Aaron was bom in New Brittain, Pa. His parents 
 were members of the Baptist church in the town. In 1820, he was a 
 teacher and student in the classical and mathematical school of "Friend" 
 John Gummere in Burlington, N. J., where Mr. Aaron completed his 
 course in 1822. "Friend" Gummere immediately emploved him to 
 teach in his school, a foremost school in the United States. Again, 
 in 1824, Mr. Gummere engaged Mr. Aaron. Friend Gummere was 
 a rare man in the natural qualities of a teacher and in his innate per- 
 ception of teaching qualities of another man. His judgment of the 
 teaching gifts of men and of their moral and intellectual worth was 
 nearly infallible. He had also, the equipment of an education, which 
 gave him a foremost place among educators as the writer knows full 
 well, having been in his classes. Mr. Gummere appreciated Mr. 
 Aaron's eminent worth. In 1826, Mr. Aaron united with the Baptist 
 church by baptism; the same year in which Mr. Allen was ordained, 
 in his fifty-fourth year. 
 
 Mr. Allen spent thirty years in the ministry. His last pastorate 
 at Penn's Neck continued thirteen years and it was his second charge 
 at Penns Neck. Returning to Burlington, where he died, eighty-seven 
 years old in the midst of the associations of his youth. Supplies min- 
 itsered to the church at the close of Mr. Allen's charge in 1832, and 
 until the Baptist school was begun in 1833. At this time Mr. Aaron 
 
BURLINGTON 181 
 
 wrote to a friend, "I am likely to have my hands full of labor and 
 my mind of cares, for in addition to the school, the little church here, 
 needs the service of some body who will work for nothing and find 
 himself." 
 
 The school was founded by the Central Education Society of 
 Philadelphia, representing Pennsylvania and New Jersey Baptists. 
 Mr. Aaron being principal of the school, was called to be pastor in Sep- 
 tember in 1833. Thus, for the third time, the church had a pastor, 
 one who had been baptized into its fellowship. Brighter days dawned 
 on the church, crowds waited on Mr. Aaron's ministry, converts were 
 added to the church. A large and modern house of worship was a 
 necessity and in 1834, one was built and dedicated and filled with wor- 
 shippers. Pastoral duties and those of the school were, however, 
 too great a burden. Mr. Aaron gave up the charge of the church in 
 1838, after five years of devoted service. Rev. F. Ketchum of Con- 
 necticut followed in March 1839. He had adopted the plan of "Pro- 
 tracted Meetings" and their accompaniments introduced into the North 
 by Rev. W. T. Brantly, Sr., pastor of the first BaptLst church of Phila- 
 delphia at his coming from the south. Possibly Mr. Ketchum "pushed 
 things" and allowed extremes which Mr. Brantly would not have con- 
 sented to. For Mr. Ketchum was a man of intense earnestness and 
 likely to use any instrumentality he believed to be consistent with 
 Gospel ministries, accepting the language of the parable : "Compel them 
 to come in," as literal. Many were added to the church in his short 
 pastorate; accepting a call to Philadelphia in May 1840. Mr. Ketchum 
 held numerous meetings in New Jersey with uniform success, both 
 in the cit)' and in the country, crowds gathered to hear him. Re- 
 moving to Illinois, he was equally successful in the West as he had 
 been in the East. He died in 1885, seventy-five years old. 
 
 The same year 1840, in which Mr. Ketchum left Burlington, 
 Rev. E. W. Dickinson entered on the pastoral care of the church. A 
 marked contra.st distinguished these pastors. Mr. Dickinson was a 
 man of fine culture, scholarly and a very able preacher. In manner, 
 style and compositions his sermons were the opposite of his predecessor. 
 The six years of his charge were a period of growth and prosperity. 
 The church and congregation were loath to part with him in January, 
 1847. His successor, Mr. S. S. Parker, was ordained in June 1847. 
 A good preacher and a wise pastor, the love of his people entwined 
 about him but his failing health compelled his resignation. 
 
 In February 1850, Rev. W. H. Parmly settled. Mr. Parmly 
 was a charming man. Everybody loved him. In all things to all 
 people; always and everywhere Wheelock Parmly got hold of you and 
 
182 NEW JERSEY BAPTIST HISTORY 
 
 you were glad to have it so. He was not a great man, either as preacher 
 or counsellor, but he was good and his companionship was delightful. 
 Mr. Family resigned in 1854. While pastor the church edifice was 
 enlarged and bettered. Mr. Barnhurst, who followed Mr. Parraly 
 was eminently a missionary pastor. A chapel was built on Florence 
 heights and a way opened for the organization of a church. His 
 diligence in missions, exposure by night brought on consumption and 
 he was necessitated to retire in June 1865. Going West, in the vain 
 hope of recovery, ere long he had his reward on high A deceiver 
 became pastor; his character was manifest and he was excluded in 
 1857. Supplies ministered to the church for about two years, when 
 Rev. William A. Smith settled and was ordained. His health failing, 
 he resigned in 1860. 
 
 Rev. W. W. Meech entered the pastorate the neixt June. The 
 Civil War was in progress. Its excitements were dominant and like 
 to many other pastors, Mr. Meech changed fields, hoping for relief from 
 city life in 1862. About this time, Mr. Alexander Tardff was licensed 
 to preach and with eleven others, were dismissed to constitute an Afro- 
 American church. Rev. Kelsay Walling accepted a call to be pastor 
 in 1863. He closed his ministry at Burlington in August 1871. This 
 was the longest pastorate the church had enjoyed. It was both 
 successful and happy. In 1867-8, a gracious work was enjoyed. 
 Young men, especially, were added to the church. There were more 
 baptisms in these eight years, than in any other preceding charge. 
 On December 5th, 1871, Rev. J. E. Wilson became pastor. The church 
 edifice was virtually rebuilt and in 1874, one hundred and twenty-six 
 were baptized. 
 
 The earlier movement at Florence had failed and the chapel was 
 sold. A renewed interest was undertaken, an outgrowth of the revival 
 of 1874. In 1875, a Sunday school was organized and steps were taken 
 to build a place of worship and constitute a church in Florence. The 
 mission was sustained by Pastor Wilson of Burlington and by resident 
 Baptists in Florence. Mr. W. F. Thatcher of Florence was devoted 
 to the upbuilding of the church in the town. Mr. Wilson was pastor 
 at Burlington about seven years and had a useful and fruitful charge. 
 Rev. E. Davis followed, remaining four years till 1882. In the next 
 October, Rev. T. M. Eastwood accepted the call to be pastor, con- 
 tinuing ten years. Soon after Mr. Eastwood left, the church called 
 Rev. J. M. Hare, who resigned to go with the regiment of which he 
 was chaplain to Cuba, in the Spanish War. The desire of the people 
 went back to Mr. Eastwood and recalled him to resume his former 
 pastorate. He yielded to their request and again in 1892, settled in 
 
FLORENCE AND BEVERLY 183 
 
 Burlington and is now (1900) pastor at Burlington. 
 
 Burlington church included many choice members. Two of them, 
 deacons, they licensed and called to be pastors. Another, also, Rev. 
 Samuel Aaron, they called to be pastor. Their action is a type of the 
 membership of our early churches, that they included members, whom 
 they preferred as teachers of Divine truth and these men could spend a 
 life time from twenty to fifty years, preaching to the same congregation 
 and be heard gladly. Hearers and preachers were Bible men. Evi- 
 dently substance was to them of more worth than manner, culture 
 and forms. These were the men who made us as a denomination what we 
 are. Their spiritual appetite was not dainty nor their spiritual digest- 
 ion perplexed with dyspeptic tendencies. 
 
 Note these names which may be increased by scores: Southworth, 
 John Walton, Drake, Stelle, llunyan, Randolph, Miller, Allen, Wilson, 
 Kelsay, Sheppard, Burrows, Eaton, Jenkin, Bateman, Curtis, Sutton, 
 Heaton. The pastors of Burlington have included choice men. Fif- 
 teen hundred and thirty have been baptized into the church. Three 
 churches have been colonized from first Burlington. 
 
 At Beverly, after the failure of W. H. Staughton and his "union" 
 effort, W. H. Parmly renewed the effort and succeeded. The church 
 has always been housed. At a meeting of Baptists, December 21st, 
 1794, in Burlington, the minutes state, "Having assembled in the 
 Baptist Meeting Hojise," bought in 1794, from the "Friends," (Quakers) 
 and held by the trustees of Pemberton. Under Pastor Aaron, a new 
 and large house of worship was built. It was remodelled under Pastor 
 Parmly, rebuilt under Pastor Wilson and has since then, been enlarged. 
 Thus the church has had four sanctuaries. Also, two chapels built 
 at Florence and a house built at Beverly as is believed. Thus, in all, 
 seven, the first having been bought. Nine members have been licensed 
 to preach. Three of whom have been pastors. One of them was Mr. 
 Rice, who with Judson, sailed for India. If Mr. Aaron is included in 
 the nine licensed to preach, the number of licentiates would be ten. 
 The church has had twenty-one pastors. One of them has been settled 
 twice. Mr. J. E. Welsh has really had three settlements at Burlington. 
 His relations to the church were most intimate. Later, he was a 
 resident of the city. In July 1876, he was commissioner of the State 
 of Missouri, to the Centennial Exhibition in Philadelphia, making 
 Burlington his home. Although in his 88th year, he went with an 
 excursion to the ocean. There were not any railroads on the coast 
 then. Ready to bathe in the sea, he was taken ill and died on the 
 beach. His remains were removed to Burlington, where he began and 
 ended his ministry. 
 
IM NEW JERSEY BAPTIST HISTORY 
 
 Formerly Beverly was known as "Dunk's Ferry." The town is 
 on the Delaware river about three miles south of Burlintgon. Baptist 
 pastors in Burlington have preached there from an early date. Wil- 
 liam H. Staughton had a mission station there or nearby. He ob- 
 tained subscriptions, chiefly of Baptists, and erected a commodious 
 brick meeting house at Cooperstown, two miles northeast of Dunks 
 Ferry. He made it a "Union House," It was used for several years 
 harmoniously. But for the last thirty-four years, up to 1851, has 
 been a bone of contention among several denominations and is now 
 wholly unoccupied. Staughton, in his last days, alluding to it called 
 it "Staughton's folly." 
 
 Beverly being a railroad town, and a river town and pleasantly 
 located, attracted a large citizen population from Philadelphia, besides 
 others from the country. After Staughton's sad failure, Rev. W. H. 
 Parraly, pastor in Burlington, established regular meetings at proper 
 seasons in groves, in an old building and in school houses. The resident 
 Baptists finally decided to organize a Baptist church. This they did, 
 on the tenth of February 1851, twelve resident Baptists constituted 
 themselves a Baptist church. Six were from Philadelphia, five from 
 Burlington and one from Bridgeton. 
 
 Already Beverly was a popular resort. In 1850, Hon. John 
 Fenimore, a deacon of the Burlington church, bought a hall in Beverly 
 and offered the use of the lower story to the Baptists with the liberty 
 of buying the property should they choose. Eventually, the church 
 bought and used it for worship. Becoming too small, and a lot being 
 given to the church, a brick house of worship was built and dedicated 
 in 1865. 
 
 The succession of pastors was: E. C. Brown, 1851-52; G. G. Gleason, 
 1852-55; George Mitchell, 1856-; E. M. Barker, 1858-61; J. S. Miller, 
 1862; Thomas Davis, 1865-68; William Swinden, 1868-72; W. Kelsey, 
 1872-79; D. S. Fletcher, 1879; J. E. Raymond, 1880-82; S. P. Lewey, 
 1883; J. Trickett, 1884; J. Walden, 1887-92; H. C. Munro, 1893; T. S. 
 Fretz, 1894-99. W. W. Willis, 1900. 
 
 Of these pastors, E. M. Barker was of especial use. For several 
 years, the meeting house had been building; a large debt was incurred 
 and a second disaster was near. The lot given for the house was out 
 of the way and the house if ever finished was a bar to prosperity. It 
 was finished and dedicated in 1867. Mr. Barker averted a disaster 
 that would have been fatal, by his collections. Rev. P. Powell was a 
 resident of Beverly. His record of care for weak churches evinced his 
 concern for Beverly, doing by his counsels and gifts, all he could 
 for the church. In 1875, tlie la5t debt on the church was paid by a 
 
FLORENCE 185 
 
 lady in Bristol, Pa., giving the entire sum, thus relieving the church. 
 Rev. Mr. Powell died June 10th, 1886, ninety-four years old. He was 
 one of the men of whom history makes no mention. The writer knew 
 him well and redeems his memory from oblivion. 
 
 Others, men of the same stamp, J. Sisty, E. Sexton, E. V. Glover, 
 D. Bateman, Zelotes Crenelle, the Barrass brothers and the Tea.sdale 
 brothers, men eminent in natural gifts to win their way to high places, 
 men who delighted to serve weak and struggling churches, which but 
 for them would have died; men, ready to serve in lowly places; men, 
 like to their Master, in that "the poor have the Gospel preached to 
 them" — served as pastors. 
 
 Beverly shared in gifts from abroad, their first place of worsliip 
 was given to them; the lot of their second house was a gift. Their debt 
 on their last church edifice was paid by a woman of another state. 
 Legacies made a parsonage possible to them, which was occupied in 
 1900. Aside from the pastors of first Burlington, Bever y has had 
 fifteen pastors additional to the ministries of Rev. P. Powell. 
 
 Early in 1874, Mr. Thatcher, a member of first Burlington Baptist 
 church, was appointed superintendent of the Florence Iron Works. 
 Mr. and Mrs. Thatcher found at Florence two or three Baptist families. 
 A Sunday school was begim there in the fall of 1874 and later a week 
 evening social meeting. 
 
 In January 1875, Mr. Wilson, a student and son of the pastor at 
 Burlington, began a series of meetings at Florence at which many were 
 converted, joining the first Baptist church in Burlington. The next 
 four years, students preached regularly at Florence and on January 
 29th, 1880 members dismissed from fir.st Burlington were constituted 
 the Florence Baptist chvn-ch. Mr. O. G. Buddington was called to be 
 pastor and on September 17th, was ordained and continued pastor 
 until December 1885. Under his care the church prospered, in 1884, 
 the house was enlarged and improved. 
 
 Pastors who followed were, C. D. Parker, 1886-89; a parsonage 
 was built in 1887; C. M. Deitz, 1889-1893; a chapel was built at the 
 railroad station and services kept up in it. Mr. Allyn was pastor 
 1893-1900. Revivals characterized this period and scores of converts 
 were added to the church by baptism. 
 
 Deacon William F. Thatcher was at his own request relieved of 
 the superintendency of the Sunday school, having for twenty-six 
 years, discharged its duties. The mission at the railroad station 
 afforded large and useful outlet for the faithful activities of the church. 
 
CHAPTER XVII. 
 
 MOUNT HOLLY AND MARLTON. 
 
 The first residents in and about Mount Holly were "Friends" 
 (Quakers) locating in 1670. William the Fourth, later King of England, 
 was with the English soldiers in the town in the Revolutionary War. 
 Stephen Girard, the famous Philadelphia merchant, the wealthiest 
 man in the United States, founder of Girard College in Philadelphia, 
 kept a cigar store in Mount Holly and sold raisins to the children by 
 the penny's worth. 
 
 Humble circumstances in early life are one of the least conditions 
 determining the future success. As with individuals, so with churches. 
 A beginning is not a forecast of the future. The long delay of sixteen 
 years, from the early Baptist ministries in Mount Holly to the founding 
 of the church was discouraging. Nevertheless, a seed was sown which 
 in due time germinated. 
 
 Two men had much to do with the developement of Mount Holly 
 church. Peter Wilson, pastor of Hightstown church, who preached 
 in it in 1784, and Alexander McGowan, a licentiate of Hightstown, 
 who from the Presbyterian came into the Baptist ministry by searching 
 tlic Scriptures to find out if he was right in his ideas of the mode and 
 the subjects of baptism. 
 
 One Joshua Smith, of New England, possibly a deacon but not 
 a clergyman, come to Mount Holly in 1792, held a series of meetings. 
 Mr. McGowan was pastor at Pemberton in 1795. He alternated on 
 the Lord's Day between Pemberton and Mount Holly. Dates vary 
 through the loss of the old record. It is not known how long before 
 1795, and if after the constitution of Mount Holly church, if Mr. Mc- 
 gowan visited the church. However it is believed that though Mr. 
 McGowan was not pastor, that he had general oversight of its affairs 
 for thirteen years to 1814, when he removed to the West. He was a 
 great worker, an able preacher and soul winner. His labors at Mount 
 Holly were wholly missionary. He baptized one hundred and nineteen 
 converts in Mount Holly. They united with Pemberton church. In 
 1805, Mr. McGowan removed from Pemberton to Marlton. But he 
 agreed to "supply" Mount Holly as often as convenient, thus retaining 
 his connection with Mount Holly. 
 
 Meriba Cox and Jane Mullen are said to be the first Baptists 
 living in Mount Holly. Their names are among the constituents of 
 
MOUNT HOLLY 187 
 
 Mount Holly. Some say there were thirty-six, others claim that 
 there were fifty-two. The date of the organization is also a question, 
 some insisting upon an earlier date than is published in the minutes 
 Providentially, in 1814, (the year in which Mr. McGowan went West) 
 a young man, a member of Mount Holly came on the stage of public 
 life about this time, the ever memorable John Sisty. 
 
 Mr. Sisty had been a member of the first Baptist church of Phila- 
 delphia and changed his residence to Mount Holly. Mr. Sisty upheld 
 his pastor. Rev. H. Holcombe, under the persecutions brought 
 on Mr. Holcombe. Although not officially pastor at Mount 
 
 Holly, Mr. Sisty was licensed and ordained at Mount Holly to 
 serve the church there, and for three years preached and did pastor's 
 duties at his own cost. About the time at the end of three years 
 Mr. Sisty moved to Haddonfield. He was entitled to the highest 
 respect. Those of us who knew him, do not forget the quiet, un- 
 assuming and unprepossessing little man, who made an indelible 
 mark on Baptist interests in New Jersey. 
 
 After Mr. Sisty had removed, another member of the church, 
 Joseph Maylin, who had been licensed and later was ordained, served 
 the church. Like to Mr. Sisty, he was not pastor, also like him, a 
 man of means, he ministered to the church without cost to it for several 
 years. Rev. J. E. Welsh, likewise, ministered for an indefinite period. 
 But whether with cost to it, we do not know. 
 
 In 1830, Rev. Joseph Sheppard of Salem, entered the pastoral 
 office, continuing seven years. Having some private resources, he 
 was not wholly dependent on the salary the church gave. Mr. Sheppard 
 inaugurated a new era in Baptist interests in Mount Holly. Both 
 material forces were accumulated and agressive instrumentalities were 
 introduced, as the Sunday school. No mention is made of the reason 
 for his resignation. But as he lived in Camden, only three years 
 after resigning, it may be that his health was a bar to continued pas- 
 toral work. 
 
 In the fall of 1836, Rev. H. K. Green settled as pastor. His stay 
 was short. Again in 1837, Mr. Green became pastor. He continued 
 but a little while. Mr. Green was genteel in speech and manner; 
 of rare culture and of natural intellectual gifts. He had also, a lassitude 
 of character which impaired his efficiency as pastor and teacher. 
 The writer has ofttimos recited to him during which, he has taken 
 a nap. 
 
 Rev. Samuel Cornelius entered the pastorate in December 1837. 
 He was the opposite in all respects to Mr. Green, never lacking for 
 something to do and doing it with force and zeal. Mr. Cornelius 
 
188 NEW JERSEY BAPTIST HISTORY 
 
 shared with Noah Davis in the origination of the American Baptist 
 Publication Society. In May 1842, Rev. H. S. Haven followed Mr. 
 Cornelius, but illness shortened his charge. 
 
 A new church edifice was begun in 1843. It was dedicated in 
 March 1844 as Rev. T. O. Lincoln began his pastoral care for the 
 ensuing two years, whom Rev. M. Eastwood succeeded in November. 
 Again there was a vacancy of two years in the pastoral office. Rev. 
 W. G. CoUom was pastor for three years to June of 1^53 and was 
 followed by Rev. T. D. Worrall becoming pastor in 1854 and remained 
 till March 1855. 
 
 In the next May, J. S. Miller settled. Debts were cancelled; 
 harmony restored and the accession of converts to the church assured 
 its future welfare when after the dark days of 1854 and 5 had gone. 
 Pastor Miller at the end of four years of efficient service closed his 
 charge in Mount Holly in 1859. 
 
 Samuel Aaron was the next pastor in May, 1859, remaining till 
 he died on April 11th, 1865. A successor writes of him, "The fame 
 and persecution on account of his temperance and anti-slavery apostle- 
 ship, which alike ennoble his name, came with him to Mount Holly. 
 The church cheered him and was proud of him. Under the ministry 
 so devout and scholarship of so courteous a gentleman, the cause of 
 Christ greatly prospered. But the anti-slavery and radical temperance 
 addresses of Mr. Aaron made him many enemies." His body and that 
 of Mr. Lincoln awaited burial at the same time. Happily, Mr. Aaron 
 lived to hear of the surrender at Appotomax, but it pleased God to 
 take him before the murder of Mr. Lincoln. 
 
 The writer congratulated Mr. Aaron on his dying bed upon the 
 surrender of General Lee. He also used to hear the discussions of 
 delegates at the sessions of the New Jersey Association as to who 
 should be moderator at its annual meetings, the aim being to have 
 one in the chair familiar "with the rules of order," and who had the 
 courage to enforce them and Hmit debate to the subject under dis- 
 cussion, allusion being chiefly to Mr. Aaron. For all knew that Mr. 
 Aaron would be heard on the themes of slavery and of temperance, 
 the aim being to enforce the rule as to time and frequency of remark. 
 
 Usually, Rev. J. E. Welsh was chosen. He was moderator of the 
 Association for many years, elected purposely to hold Mr. Aaron 
 within bounds. His intense earnestness and commanding eloquence 
 on any question of morals or on the duties of humanity, demanded a 
 hearing even of those who repudiated his ideas. First a teacher, and 
 when converted a pi-eacher. As teacher, he had no superior. The 
 writer recalls how glad the class was to see him come into recitation. 
 
MOUNT HOLLY 189 
 
 We knew it meant getting into the heart of things. So patient, so 
 thorough, and so Hkc one of us. Students knew that teacher and 
 class were a mutual aid societj'. 
 
 Mr. Aaron's life accorded with his profession. His home was a 
 station on the "Underground Railway" from slavery to Canada. The 
 writer heard him plead in court for a fugitive being returned to slavery. 
 Words arc at fault to express the pathos, passion, and elo(|uence of 
 that plea. Once he was cruelly beaten by a rum seller in a street in 
 a town in which he lived, on account of his advocacy of temperance. 
 On another street, a drunken inebriate lay unconscious, where he 
 would have died in a wintry night. He got him up, took him home 
 with him, gave him as good a bed as his own, and in the morning, 
 prevailed v/ith him to reform. Thus his deeds emphasized his words. 
 
 Rev. A. G. Thomas followed Mr. Aaron at Mount Holly on August 
 1865, and had a happy and successful pastorate of three years. In its 
 second year, a remarkable work of grace was enjo}'ed. One hundred 
 and sixty-four were baptized. The house of worship was enlarged and 
 improved. Mr. Thomas was parted with, with great reluctance. He 
 was succeeded by Rev. J. Waters in June 1868. The spiritual life in 
 the church continued in the three years of Mr. Water's stay. Rev. 
 T. J. House followed for ten months. In June, 1874, Mr. Edward 
 Braislin was ordained and held the pastoral care for seven years. 
 Neither was it the choice of the church for Mr. Braislin to resign. 
 
 On April 1st, 1882, Rev. H. F. Smith entered the pastorate. Mr. 
 Smith retired to sleep February 10th, 1887; not coming to breakfast, 
 the reason for his delay was inquired into and he was found "asleep 
 in Jesus." An incident of the evening was the visit of a neighbor 
 pastor, and at bedtime, Mr. Smith said to his friend: "Come let us sing 
 my favoi-ite hymn," and he began to sing, "I would not live alway, 
 I ask not to stay," and sang the entire hymn. It was his last song 
 on earth and he had his desire, exchanging the song of earth for that 
 of glory. 
 
 Mr. Smith had lived a useful life. The churches he had served 
 were the better in all respects for his charge of them. He had been 
 secretary of the Convention for fourteen years, retiring from the 
 office, contrary to the wishes of the Convention. 
 
 After Mr. Smith, came R. F. Y. Pierce on November 1st, 1887. 
 In 1888, the second great revival occurred, when one hundred and five 
 were baptized. The enthusiasm with which Mr. Pierce began, con- 
 tined through this charge. Resigning in October 1892, Rev. S. G. 
 Nelson began his pastoral work in February 1893 and resigned in 
 
190 NEW JERSEY BAPTIST HISTORY 
 
 November 1895. The next September 1896, Rev. C. H. Pendleton 
 held the pastoral office and was pastor in 1900. 
 
 Twenty-six pastors have served the church. Messrs. McGowan 
 and Green each had a second pastoral charge. Pastors Sisty and 
 Maylin were licensed and ordained to be pastors. These served the 
 church at their own cost. Six members have been licensed to preach. 
 Mr. Sisty will ever be remembered for his work at Mount Holly and 
 Haddonfield. A business man, he gladly spent his money and time 
 for needy fields. 
 
 Only one church has colonized from Mount Holly, Marlton in 
 1805, with fifty-five members. The first meeting house in Mount Holly 
 was built in 1800, by the Pemberton church and was in use forty-two 
 years. In 1843, in an interim of pastors, a larger and better house 
 was built and dedicated in Mr. Lincoln's charge. The building has 
 undergone many changes and enlargements, and Mount Holly now has 
 a house of worship both large and most fitting for church uses. 
 
 The "Friends" (Quakers) had settled in New Jersey in the vicinities 
 of Philadelphia, long before William Penn located his colony in Penn- 
 sylvania about 1682. This may have influenced him to choose the 
 location for his colony. Wealthy Englishmen, "Friends" had bought 
 large tracts of land in New Jersey and had sent colonies of their per- 
 secuted brethren, who could not pay both, the co.st of emmigration and 
 buy their lands, on which to settle. These opulent "Friends" provided 
 thus for their afflicted friends early in 1600 and by their financial 
 interests in West Jersey, which they acquired in 1676. Anthony 
 Sharp of Tedbury, England, then of Dublin, Ireland, planted colonies 
 of such "Friends" south of Camden and appointed his son Isaac, its 
 superintendent. 
 
 The Quakers had shared with Baptists in persecutions for their 
 ideas of civil and religious liberty. Fellowship for each other in common 
 sufferings, explains the coming of these sects from New England, Vir- 
 ginia and Europe, to New Jersey, where, owing to the caste of the 
 population, the largest liberty of speech and conduct had been enjoyed 
 and where, an instance of restraint and persecution for the exercise 
 of one's conviction of truth and duty has never been kno%vn. 
 
 Quakers and Baptists had a positive influence with Charles the 
 Second, when he Avas King of England and he was so far, just and 
 honorable as to cherish the obligations of his father, Charles the First, 
 to Quakers and Baptists, non-combatants in the Civil War of England; 
 thus they had security for their personal rights and the sympathy of 
 the Royal government in its appointment of Governors and Judges 
 of the Courts. These conditions favored both Friends and Baptists, 
 
MAllLTON 191 
 
 of which tho population of New Jersey and Pennsylvania was so 
 largely made up. Baptists also, had more sympathy in a Quaker 
 community than other denominations. 
 
 Evesham township, from which Marlton church took its first 
 name, was very large, including Marlton village. Peter Wilson of 
 Hightstown; Alex. McGowan, Isaac Carlisle and Benjamin Hcdger 
 of Pemberton, had preached in Evesham as early as 1788. In 1803, 
 some of its residents were so much interested that they sent to Mount 
 Holly to arrange with Mr. McGowan to preach among them. He 
 did so. Converts were made and baptized; others were impressed 
 by the ordinance. Congregations outgrew the old school house. A 
 meeting house was a necessity and in 1804, it was decided to build 
 one, which was dedicated in September 1805. The building was to 
 be a Baptist meeting house, free however, for the use of other denom- 
 inations, when not used by Baptists, an instance of Baptist liberality. 
 Their fundamental principle of the right of each and all to decide for 
 themselves, their religious views and assure to others, eciual right, 
 which they claim for themselves not only in opinion, but as much in 
 opportunity. 
 
 Having a house of worship and distant from Mount Holly, of 
 which church they were members, a church organization was desirable. 
 Accordingly, on November 16th, 1805, the Evesham Baptist church of 
 nine members was recognized. Mr. McGowan, pastor of Pemberton 
 church, was called to be pastor and ministered to them for nearly 
 nine years, till 1814. (Minutes of New Jersey Association, 1815, page 7). 
 Mr. McGowan was a noble minister of the Gospel and was in his day, 
 named a "soul winner." His work was ended on earth on his journey 
 west by the overturning of a wagon in which he was fatally hurt. He 
 died June 8th, 1814. 
 
 The revered John Sisty of Mount Holly took the pastoral office 
 in 1815, preaching once each month. Prosperity was enjoyed up to 
 March 1819, when he resigned. On June 6th, 1818, nine were dis- 
 missed to organize a church at Haddonfield. Mr. Sisty had been 
 preaching there for more than a year, and in September 1818, began 
 his remarkable charge of Haddonfield church. He always had a large 
 place in the hearts of the people where he labored. He will always 
 be included among the men whom the King had delighted in and whom 
 the churches valued for wisdom, devotion, and sterling integrity in 
 any and in all conditions.. 
 
 Peter Powell was another of those quiet, modest men, whose name 
 never got in newspapers. They could wait for the indorsement coming 
 at the last, from the King of Zion. Three times, Mr. Powell came to 
 
192 NEW JEHSEY BAPTIST HISTORY 
 
 the help of the chureh. He was one of the ministers ready at their 
 owai cost to do what the}- could to help a struggling church. He supplied 
 the church continuously at his own cost and for a compensation of 
 one dollar and twenty-five cents, each Lord's Day as the funds allowed. 
 
 For five years, from about 1S25, the records are blank and for 
 eight years, there were no mentions of a baptism. Nevertheless, 
 there "were a few names for they are worthy." The members met 
 and prayed and in due time their praters were answered. Rev. 
 Joseph Sheppard came to their help in December, 1829, and with great 
 self-sacrifice, minist<-red to the church, until June, 1834. In these five 
 years, a new era began. Mr. Sheppard may be justly esteemed as 
 one of the Fathers to this Israel. A Sunday Scliool was begun. Mr. 
 Samuel Hervcy was called to be pastor and was ordained at the close 
 of Mr. Sheppard's service. He had been Mr. Sheppard's assistant. 
 After nearly four years of acceptable service, Mr. Hervey resigned 
 and went west. Rev. Mr. M. S. Earl was pastor for one year, 1838. 
 In this year, a re\aval began new life in the church. 
 
 A large number of nearby Baptist residents, members of neigh- 
 boring churches joined Marlton church. These additions involved a 
 larger church edifice located in the village of Marlton. Among those 
 who returned to Marlton, was Charles Kain. He had been dismissed 
 to constitute Haddonfield church. His memory will be cherished in 
 that region as a sjmonj'm for goodness, enterprise and devotion to 
 every interest of the Kingdom of God, not alone on Baptist lines, for 
 he was a Baptist of the straightest sort. But everywhere and with 
 all, sought first the kingdom of God. In August 1839, the church 
 decided to build a house of worship in the A-illage of Marlton and in 
 June 31st, 1840, it was dedicated. Rev. J. M. Courtney was called to 
 be pastor in connection with Moorestown church. This joint pastorate 
 lasted till July 1841. Then the pastor was taken with the "'western 
 fever" and went thither. 
 
 Total abstinence from all intoxicants as a beverage, was adopted 
 as a condition of membership in 1840. In the fall of the same year, 
 mission work was begun at Tansboro, that issued in the organization 
 of a church. About the same time, mission work was begun at Med- 
 ford and in the 14th of February, 1841, sixteen members were dis- 
 missed to constitute the Medford church. A temporary stay by one 
 CJilled to the pastorate continued to January 1842. After that, until 
 June supplies served the church, when Rev. I. W. Hayhurst entered 
 the pastorate. He stayed less than two years. The Tansboro church 
 was constituted at the close of January 1844; eighteen being dis- 
 missed from Marlton for that purpose. Following Mr. Hayhurst, 
 
MARLTON 193 
 
 A. M. Tyler was ordained in May 1844. In the next July, 22nd, he 
 died. Rev. J. M. Challis entered as pastor of both Marlton and Moores- 
 town churches in April 1845 and retained his relation to the churches 
 for seven years. The name of the church was changed to Marlton in 
 that year. When Pastor Challis resigned, the church decided to main- 
 tain its pastor independently. Rev. C. E. Wilson having ministered 
 to the church for a year from June 1852, While pastor, a season of 
 revival was enjoyed. 
 
 The small salaries and the growing children who ought to be 
 educated often made the minister's life a trial to himself and to a 
 church. Both, however, endured the hardship. Mercenary motives 
 are attributed to pastors, in accepting a larger salary, when in fact, 
 it is a duty done at the cost of many a heart ache. 
 
 On October 2nd, 1853, Rev. J. R. Murphy accepted the charge 
 of the church and held it for six hears, with great benefit to the church. 
 In June 1856, the church suffered a great loss in the death of Deacon 
 Charles Kain. His influence and character had been of untold worth 
 to Haddonfield church of which he was a constituent. It had been 
 also an unspeakable gift to Marlton church. But good men must 
 needs die and receive their reward from Him, who knows them and 
 their worth. 
 
 In January 1860, Rev. E. M. Barker settled as pastor. A mission 
 Sunday school was begun this year at Evesboro; another at Medford 
 in 1863. Mr. Barker resigned in 1863. On the next January 1864, 
 Rev. R. S. James entered the pastorate. In the winter of 1865-6, 
 one hundred and fifteen were added to the church by baptism, a fruit 
 of a revival. Mr. James closed his oversight in September 1867 and 
 was followed by Rev. M. Jones, who again resigned about 1870. Mr. 
 T. L. Bailey was ordained in July 1871 and became pastor. His 
 infirmities seriously impaired his ministry. On account of his broken 
 health, he closed his labors at Marlton in 1873, but supplied the church 
 until June 1874. Then Rev. A. B. Still became pastor. Various 
 improvements in the church edifice and in the grounds were effected 
 in this pastorate, which continued until December 1877. The next 
 April 1878, Pastor Bray entered the pastoral office, holding it till 
 January 1884, when Rev. W. W. Bullock followed in 1884, ministering 
 until 1887. By the next July, Rev. G. B. Young was pastor for two 
 years. Him, Rev. C. W. O. Nyce succeeded in June 1889 and was 
 pastor in 1900; a long pastorate for Marlton and corresponding in 
 length with the first, Mr. McGowan. 
 
 Marlton is a rural church. Many instances occur in our churches 
 of the influence for good of an individiual. Of these, was Deacon 
 
194 NEW JERSEY BAPTIST HISTORY 
 
 Charles Kain. Those of us who knew him will ever remember his 
 genial, staunch and forceful Christian character. He was an under- 
 standing Baptist and such Baptists as he was are always a power for 
 good. Positive, bold and yet kind; his memorj' and work will be 
 a stimulant to those who knew it, to do and be, the best for Christ and 
 humanity. 
 
 Marlton church has had nineteen pastors. Deacon Elijah Bryant 
 was licensed, ordained and pastor in two churches that colonized from 
 Marlton. The church has had two meeting houses, one built in 1805, 
 another erected in Marlton village. Four churches have gone out of 
 Marlton, Haddonfield, Medford, Tansboro and Berlin. Chapels were 
 built in Medford and in Tansboro and a parsonage in Marlton in 1860. 
 The earliest Baptist ministers in this field were from Pemberton and 
 by Pastor McGowan, Isaac Carlisle and Benjamin Hedger, licentiates 
 of Pemberton, were great helps to their pastor in his work. In the 
 decade 1801-10, three Baptist churches were constituted, Burlington, 
 Mount Holly, and Marlton. 
 
 A characteristic of the state; Hezekiah Smith in New England; 
 John Gano in New York and the West and the numerous appointments 
 of New Jersey pastors sent by the Philadelphia Association on Mission- 
 ary tours to the South and West, is a sufficient explanation. In their 
 earliest movement, the New Jersey churches preferred the whole cause 
 to themselves; as is shown by the constitution of the Philadelphia 
 Association, made up as it was by three churches in New Jersey, one 
 in Delaware and one in Pennsylvania. The new Jersey Baptists 
 giving up their choice of name for the good of Baptists in general, 
 with the result that the influence of the body was diverted from them 
 and their local unity was absorbed in foreign interests. Nevertheless, 
 New Jersey Baptists churches retained a majority in that Association 
 for forty years. Neither was it until 1811, that there was a concen- 
 tration in the state in behalf of home interests. 
 
CHAPTER XVIII. 
 
 HADDONFIELD, MOORESTOWN AND RELATED CHURCHES. 
 
 Baptist activities at Haddonfield began with a woman. Women 
 have been a significant force in the growth of the kingdom of God in 
 the world. Malignant contempt for the churches has been expressed 
 by assertions that women were a large majority of them. They are. 
 For morality and Godliness they always have been a vast majority. 
 Men are a vast majority of the drunkards, of criminals and reprobates. 
 There was but one Apostle at the cross, but the three Marys were there. 
 The crisis in human history was in the reign of Constantino, when the 
 question was, whether Paganism or Christianity should be the faith 
 of the palace and of the throne. The decision, which changed the 
 destinies of humanity and gave to mankind all we have of civilization 
 and Christianity worth having, came from the Christian Baptist Welsh 
 wife, a princess in her native land, so historians say. 
 
 Few changes in the working economy, both of our churches and m 
 our country have been more extreme than that concerning women. 
 In 1817, Lettice Evans, a woman living in Haddonfield, requested 
 Rev. John Sisty to come to Haddonfield and preach. She offered her 
 own house in which to hold the meeting. It seems, however, that on 
 May 17th, 1817, he preached in the school house, from Heb. 4:12. So 
 much interest was shown that Mr. Sisty made regular appointments 
 for two Lord's Days in each month until on the 11th of June 1818, 
 when a council met in a grove and ten Baptists were constituted into 
 the Haddonfield Baptist church. Nine of these were from Evesham 
 (Marlton) church. Rev. H. Holcombe of the first Baptist church of 
 Philadelphia preached. Among those from Marlton church, was 
 Charles Kain, Sr. He was chosen one of the deacons holding the office 
 till his return to Marlton church in 1839. Mr. Sisty was not a con- 
 stituent of Haddonfield church. Later, when called to be its pastor, 
 he brought his letter from Marlton. Mr. Sisty was a small man, hesi- 
 tating and slow of speech. Personally, he reminded one of Paul's 
 description of himself in II Cor. 10:10. But he was devoted and an 
 able man that won and kept the confidence of every one. He had 
 been baptized by Rev. Thomas Ustic, pastor of the first Baptist church 
 of Philadelphia. This accounted for his strong and tender sympathy 
 with that church and its pastor, H. Holcombe, in its trials with the 
 Philadelphia Association. In business in Philadelphia, Mr. Sisty had 
 
lOG NEW JERSEY BAPTIST HISTORY 
 
 gained a competence which enabled him to give efficient aid to many 
 weak churches, bringing them to strength. 
 
 About five months after Mr. Sisty had preached his first sermon 
 in May 1817, steps were taken to build a house of worship, anticipating 
 an organization of a church. Subscriptions were made to build a 
 "Baptist meeting house." The lot was bought and a brick building 
 erected which was dedicated November 24, 1818. Rev. H. Holcombe 
 preached, Mr. Sisty getting the ablest preacher of the denomination, 
 as a representative of it. 
 
 Midway between the organization of the church, the dedication 
 of its house, converts were won and baptized and relationship to "them 
 that were without, were impressed upon his hearers and collections 
 were ordered to be taken to give the Gospel to the destitute." In 
 these days, the "laying on of hands" upon the baptized on their ad- 
 mission to the church was hotly disputed. Some members claimed that 
 this was an ordinance and left the church because Mr. Sisty did not 
 observe it. The church refused to be divided on a question so obscure 
 and left the matter to "the decision of the pastor and of the con- 
 verts." Mr. Sisty was a pastor to whom opportunity was the only 
 limitation. An "open door" drew him to Moorestown in 1836, and 
 many souls were won there to Christ. After being pastor at Haddon- 
 field twenty-one years, Mr. Sisty resigned in 1839. He died in 1863, 
 being eighty years old. In these twenty-four years, by his means, 
 his counsils and preaching, he was a great blessing to needy and troubled 
 churches. 
 
 Rev. C. C. Park, who followed him at Haddonfield, had the pas- 
 toral care there for a year, closing his labors in 1840. In that year, 
 Rev. C. E. Wilson settled as pastor and resigned after four years in 
 which many were baptized. The next eighteen months, Rev. M. 
 Eastwood ministered to the church. In May 1847, Rev. Caprion 
 occupied the office of pastor till ill health compelled his resignation. 
 Rev. W. H. Brisbane was a supply in Mr. Caprion's illness and suc- 
 ceeded him till September 1848. For several months, W. D. Hires 
 supplied the church. 
 
 The succession of pastors was A. S. Patton in the spring of 1851. 
 Under whose ministry, the congregations outgrew the capacity of the 
 church edifice and it was decided to build a larger one. On January 
 12th, 1853, the lecture room was occupied. As a fruit of special 
 meetings, numerous baptisms were enjoyed. Mr. Patton closed hi 
 labors at Haddonfield in 1854. Another annual pastorate by Rev. 
 A. Lathem occurred, closing in 1856. A like annual charge followed 
 
IIADDONFIELD 197 
 
 by Rev. J. D. Meeson ending in 1857. Rev. J. E. Wilson was pastor 
 1857-61, taking a chaplaincy in the army. 
 
 On January 1st, 1862, Rev. R. F. Young entered on pjistoral 
 charge. A new order began with his coming. He included the su- 
 rounding country in his field. Within a short time he had five mission 
 Sunday schools. The house of worship was improved at large cost 
 and the mortgage paid. A parsonage was bought and put in complete 
 condition from a work of grace. The pastor baptized eighty-eight. 
 Nor was Mr. Young limited to home interests. The benevolence of 
 the church increased fourfold. Mr. Young was a member of the State 
 Boards of Missions and of Education while a resident of the state. 
 He laid the foundations of the remarkable outgrowth of the church 
 under his successor. Mr. Young died January 5th, 1884, closing a 
 pastorate eminent among eminent pastorates in New Jersey. 
 
 On the ensuing 1st of May, 1884, Rev. H. A. Griesemer entered 
 upon the charge of the church. The enlarged congregations made 
 necessary for the third time, a larger house of worship. A more central 
 site was chosen and the present beautiful sanctuary was built in 1885-6, 
 costing forty thousand dollars and opened for worship October 17th. 
 A chapel at Ellisburg was built in 1886, costing one thousand dollars 
 and paid for. A chapel at Mount Ephraim was put up in 1887 at a 
 cost of twenty-five hundred dollars. The parsonage deljt of twenty- 
 five hundred dollars was paid in 1888. In 1889, ten members 
 were dismissed to constitute a church at Collingswood. Next 
 3'ear, 1890, the John Sisty memorial chapel was built on the site of 
 the old house of worship at a cost of fifteen hundred dollars, also a 
 chapel at Magnolia for twenty-five hundred dollars. In 1891, a chapel 
 for fifteen hundred dollars, was erected at Hillman's and in 1893, the 
 mortgage debt of ten thousand and six hundred dollars on the new 
 church edifice was paid and the house formally dedicated. One 
 hundred and four were baptized in 1894. Twenty-five members 
 were dismissed to form a church at Mount Ephraim in 1895. A mission 
 Sunday school was begun at Haddon Heights in 1897 and in 1898, a 
 chapel was built there costing thirty-five hundred dollars and eighteen 
 members dismissed to form a church there. Mt. Olivet (colored) 
 was established in 1892 and their meeting house was largely built by 
 first Haddonfield church. It cost two thousand dollars. A goodly 
 number of members have been licensed to preach. Large sums have 
 been given for world-wide missions. Pastor Griesemer held his office 
 till April, 1900, having been pastor sixteen years. 
 
 Haddonfield has had three houses of worship and has built seven 
 chapels for mission schools and the house of worship for Olivet church. 
 
198 NEW JERSEY BAPTIST HISTORY 
 
 Seven colonies have gone out from Haddonfield, organizing churches, 
 one of which, — in Newton — disbanded. The first house of worship at 
 Moorestown, was in part largely paid for by the mother church. No hu- 
 man estimate can be made of the value of the pastorate of Mr. Young; 
 the Sunday schools he established were the beginning and foundation 
 of the colonies, subsequently sent out and Haddonfield church owes a 
 vast obligation to him and to Mr. Sisty, its founder. 
 
 The section about Moorestown has several other churches than 
 the Baptist church there. On this account, the church in the town 
 is limited to the immediate locality. But the town is attractive and 
 grows, inviting residents from abroad. Baptist meetings had been 
 held long before the church was formed. A daughter of Rev. Mr. 
 Ustic, once pastor of the first Baptist church in Philadelphia, lived 
 in the village. Her "latch string" was always out for Baptist ministers. 
 Her husband, a member of another denomination, cheerfully welcomed 
 those of his wife's fellowship. Mr. Sisty had been baptized by this 
 lady's father and came often to the town to preach and while pastor at 
 Haddonfield, had regular appointments at Moorestown. The first 
 man whom he baptized there was Charles Kain, Jr., son of Deacon 
 Charles Kain of his church in Haddonfield. Mr. Kain, Jr., later entered 
 the ministry. 
 
 Those baptized at Moorestown united at Haddonfield and in 
 April 1837, C. Kain, Jr., asked the Haddonfield church for the letters 
 of thirty members to constitute a church at Moorestowni. These 
 with two others from Marlton church, in all, thirty-two organized 
 the Moorestown church on May 6th, 1837. At its first business meet- 
 ing, a pledge was adopted to abstain from the habitual use of intoxi- 
 cants as a beverage, and required a like pledge from all applying for 
 membership in the church. This action was taken early in the tem- 
 perance movement. Measures were at once taken to erect a house 
 of worship, with such success that it was dedicated in August 1838. 
 Rev. J. M. Courtney had aided Mr. Sisty in continuous meetings held 
 previous to the organization of the church and when these were closed 
 maintained Baptist meetings in the place, relieving Mr. Sisty, who was 
 now, nearing seventy 3^ears of age, of the added duties of his charge and 
 at the constitution of the church, was its first pastor. Mr. Courtney 
 was an able devoted pastor for nearly five years, resigning in 1841. 
 For the ensuing months, Rev. J. Wigg supplied the church, also. Rev. 
 Ezekiel Sexton served as supply for months. Thus nearly three years 
 passed. Mr. Sexton was the same type of man as Mr. Sisty and Mr. 
 Powell in being above the necessity of a salary. 
 
 In 1845, Marlton and Moorestowm churches united to obtain the 
 
MOORESTOWN 199 
 
 joint pastoral charge of Rev. J. M. Challis, an arrangement that 
 lasted seven years and was profitable to both churches. Mr. Challis 
 thought that each church ought to have its own pastor and resigned 
 in 1852; characteristic of all of Mr. Challis's pastorates, the churches 
 had grown in all the elements of efficiency. After awhile, Rev. E. D. 
 Fendall followed at Moorestown and was pastor for twelve years, 
 closing his labors at Moorestown in 1864. Succeeding pastors were, 
 Miller Jones, 1864-68; J. E. Bradley. While pastor, the old place 
 of worship was torn down and a larger and better one built and the 
 basement was in use before Pastor Bradley resigned in 1873. Twenty 
 seven members were also dismissed in 1870 to constitute the Fellowship- 
 church. That body dissolved in 1875, the members returning to the 
 mother church. But a mission was made at the chapel in which the 
 Fellowship church had worshiped. J. H. Brittain 1873-82, nine years. 
 Pastor E. McMinn entered on his duties in January 1883. A mission 
 was begun at Mount Laurel in 1883 and another at Hartford in 1886. 
 These included a Sunday school, preaching and devotional meetings. 
 In May 1890, Mr. McMinn surrendered his pastoral charge and was 
 followed by Rev. W. T. S. Lumbar in 1890, who is pastor in 1900. 
 
 Moorestown church is indebted for its existence to pastor Sisty 
 of Haddonfield, to whose labors, C. Kain, Jr., added his efficient efforts 
 to perfect the plans of Mr. Sisty. Moorestown has had ten pastors. 
 Mr. Lumbar has been in office ten years to 1900. Two church edifices 
 have been in use. Several have been licensed to preach; of them were 
 C. Kain Jr., two brothers, J. N. and A. H. Folwell; both licensed and 
 ordained at Moorestown. The entire region for a circuit of many 
 miles in the vicinity of Philadelphia has been settled by "Friends" 
 (Quakers). The difference in their ideas of the ordinances and of 
 ours, was a hindrance to our growth in their neighborhood, never- 
 theless, their consent that the only scriptural baptism was a burial 
 in water, put us on a better relation to them than other denominations. 
 Besides, they and we had suffered persecutions as the champions of 
 religious liberty and of equality before the law and of the right to 
 exercise private opinions on any and all subjects and this gave us a 
 hold upon them which they recognized and thus there are but few 
 towns and Quaker strongholds where we do not have strong churches. 
 The writer recalls times in which "Friends" and Baptists were domi- 
 nant in West Jersey. The loss of Hopewell and other schools and the 
 persistence of Presbyterian educational facilities changed the order of 
 past times. 
 
 When Moorestown had been equipped for the offices of a church, 
 Haddonfield dismissed eighteen members in May 1843 to form the 
 
200 NEW JERSEY BAPTIST HISTORY 
 
 Newlon Baptist church. The man, John Sisty, widely known for his 
 helpfulness to young and struggling churches, was pastor at Newton 
 the first year of its life. After him, another of the same stamp. Rev. 
 C. Sexton, in place of waiting for a call, himself called the church. Soon 
 after his settlement the church built a meeting house and reported to 
 the .i^^sociation of it: "The expenses of which are mostly paid." No 
 doubt there good ministers did their share of this undertaking. Mr. 
 Sisty and these Sextons, originally of Jacobstown church, Charles 
 and Ezekiel, were noble men, counting nothing, given or suffered for 
 Christ loss. They preferred a lowly place wth such churches than 
 higher positions They had their reward in the lofty appreciation 
 of their brethren and the memory of him who knew their work, and 
 now they have the dignities which they enjoy "on high." Mr. Sexton 
 was pastor five years, resigning in July 1850. Rev. Mr. Patton followed 
 Mr. Sexton closing his labors in 1854. He supplied the church how- 
 ever, till the end of 1856. The name of the church disappears from 
 the minutes of the Association in 1857. Next year it is stated that the 
 church had disbanded. 
 
 Ten members of Haddonfield church Ln August 1889, were dis- 
 missed to organize a Baptist church at CoUingswood. Rev. W. F. 
 Smith became its pastor in May 1890. A neat and commodious house 
 of worship was begun soon after the constitution of the church and 
 was dedicated in October 1890. Pastor Smith resigned in September 
 1892. Two months later. Rev. G. B. Morse settled as pastor. Again, 
 in 1894, Rev. A. D. Nichols entered the pastorate. In 1899, Rev. 
 J. M. Ashton accepted a call to be pastor and was in office in 1900. 
 Originally, a mission of Hoddonfield church and with a small member- 
 ship, they built a fitting sanctuary and increased ninety-eight mem- 
 bers in two years, sustaining themselves. A creditable record and 
 e\'incing a courage which justified the movement. 
 
 An Afro American church, located in Haddonfield, was instituted 
 in 1892. This body received ample aid to build their meeting house 
 from the first church. Rev. J. P. Gregory became pastor in 1893 
 and in 1900 was still pastor, seven years. There is a lack in the pub- 
 lished records of Mount Olivet. Enough however, is known to assure 
 confidence in its well being. Its pastor's long settlement is a token for 
 good to himself and to the people of his charge. 
 
 A mission of first Haddonfield grew into the Magnolia Baptist 
 church in 1894. The mission Sunday school begun in 1880 under 
 Pastor Young was nurtured until 1891, when a chapel was built at a 
 cost of twenty-five hundred dollars. The Magnolia church was organ- 
 ized in 1S94, with thirteen members. Rev. T. R. Rowe was pastor 
 
MOUNT EPHHAIM AND HADDONFIELD HEIGHTS 201 
 
 from then to August 1896, when sickness made a change of pastors 
 necessary. While Mr. Rowe was pastor, the debt on the church 
 edifice was paid. S. R. Wood followed as pastor the same year. 
 Financial burdens were very serious at this time. But the Camden 
 Association gave needful aid to its young churches, effecting thus, 
 the chief aim of Association relationship. Pastor Wood's health 
 failed and he resigned in 1899. Despite adversities, the members of 
 the church increased to fifty-seven and all current expenses were 
 paid. 
 
 Haddonfield sent out another colony in two years, which became 
 the Mount Ephraim church. Twenty-three constituents composed 
 it. Previously in 1887, a chapel had been erected. Rev. A. E. Finn 
 was the first pastor, resigning in 1897 and was followed by Mr. D. E. 
 Lewis, who served the church for a year. Then Mr. J. T. Anderson 
 settled in 1899 and was pastor in 1900. Since the organization of 
 the church its membership has doubled and all debts on the property 
 are paid. 
 
 This mission was the first established after Mr. Griesemer followed 
 Pastor Young at Haddonfield. Of necessity, the field about Haddon- 
 field had been thoroughly occupied by Mr. Young. Haddon Heights, 
 however, had grown into a populous location. Since Mr. Young had 
 died, a mission Sunday school that had been begun in 1897 and for 
 which a modest meeting house was built in 1898, had prospered. 
 That year, eighteen members were dismissed to constitute a church 
 there. The church lias prospered and is growing. The local mem- 
 bership, anticipating increased strength by being an independent 
 church, overcame the objections of Pastor Griesemer to an early 
 church organization. Mr. T. H. Sprague became pastor in 1898 and 
 in 1900 was occupying the place. 
 
CHAPTER XIX. 
 
 MEDFORD, VINCEXTOWN AND BERLIN. 
 
 Of the twenty-three constituents of the Medford church, sixteen 
 came from Marlton; four from Haddonfield; one from Philadelphia, 
 one whom Mr. Sisty had baptized, but had not joined a Baptist church. 
 Mr. Sisty was the first Baptist minister to preach at or near to Med- 
 ford. Mr. Sisty preached in homes and in the summer of 1839, in a 
 grove near Medford. The Medford church was organized on February 
 25th, 1841. About two years after the meeting in 1841, a house of 
 worship was built. Worthless subscriptions for the building subjected 
 the property to a heavy debt and it was sold by the sheriff. James 
 Logan and Judge Swain, members of Pemberton church, bought the 
 property; by the kindness of these men the church occupied it. 
 
 Years after the death of Judge Swain, Mr. Logan met one of the 
 executors of the Judge's estate and asked the executors to join him 
 and to transfer the property to the church. They did and the church 
 received the property entirely free of all incumbrance, these brethren 
 giving both the cost of the property to them as well as the interest of 
 the money they bought it for, until they returned it to the church. 
 
 The pastors have been, J. M. Carpenter, 1841-45; jointly with 
 Vincentown; George Sleeper, 1847-49; J. M. Cochran, 1850-52; J. 
 Thorn, 1853-54; T. W. Sheppard supply to 1857; John Todd, 1858-63. 
 Mr. Briant. A colony to form a church went out 1865. Mr. Briant went 
 with the colony. He had been a deacon of Marlton and was ordained 
 when sixty years old and died February 20th 1867, sLxty-four years 
 old. Medford was his first pastorate and was an outgrowth of his 
 labors, his second charge. He was a man of real devotion and much 
 beloved. Walter Patton, 1868; W. G. Coulter, 1869; J. M. Craner, 
 1872-77. In a revival while pastor, many were baptized. L. H. 
 Copeland, 1879; E. K. Bailey, 1880-83; W. F. Smith, ordained in the 
 spring of 1884-86; W. H. Beach, 1886; J. M. Lyons, 1887-90; W. A. 
 Leak, 1890; K. Walling, 1891-95. A lot was bought and a new meeting 
 house built and dedicated in 1894. J. W. Francis, 1896-1900. 
 
 Medford has had twenty pastors; one died. Mr. Carpenter, Mr. 
 Sleeper and Mr. Briant were very useful at Medford. Mr. Todd had 
 the longest pastorate. One colony went out from Medford. Two 
 houses of worship have been in use at Medford. Latterly, the church 
 has been in financial straits, due to anti-Baptist views. These financial 
 
VINCENTOWN 203 
 
 difficulties have been removed through the agency of Rev. D. DeWolf, 
 superintendent of missions of the State Convention, chiefly by means 
 of Rev. J. E. R. Folsom, evangelist and Sunday school missionary of 
 the State Convention. 
 
 While David and John Brainerd were missionaries to the Dela- 
 ware Indians, a meeting bouse was built for their worship. The tribe 
 dwindled to two and had no more use for the sanctuary. The people 
 of Vincentown bought it and moved it into the village. Thenceforth, 
 it was kno^\^l as the "Free Meeting house" and was used by all denom- 
 inations for worship. Pastors of the Pemberton church preached in 
 in more than others. Rev. Alexander McGowan of Pemberton, was 
 the first Baptist to preach in it. 
 
 Mr. McGowan ha been introduced to Pemberton by Rev. Peter 
 Wilson of Hightstown; his successors, especially John Rogers, made 
 regular appointments at Vincentown every month. Rev. C. W. 
 Mulford, who followed Mr. Rogers, continued to preach at Vincentown 
 and Baptists gained rapidly, and within a short time a Baptist church 
 became necessary. Accordingly, on September 19th, 1834, twenty- 
 nine members of Pemberton were dismissed to constitute a Baptist 
 church at Vincentown. Soon after its organization, a committee was 
 appointed to build a house of worship, which was duly completed. 
 Mr. Mulford was called to be pastor and so far as he could consistently 
 with his pastoral duties at Pemberton, supplied the church at Vin- 
 centown. After a period of supplies, Rev. WiUiam Smith became 
 pastor in 1837, remaining until 1840. Being an eminently good man, 
 he enjoyed universal respect and the church prospered under his 
 ministries. Rev. J. M. Carpenter followed in January 1841, remaining 
 till 1849. Mr. Carpenter had rare gifts as a statistitian and tabulist. 
 
 New Jersey owes him a vast amount for his work on these lines. Addi- 
 tional to Vincentown, Mr. Carpenter was the first pastor of Medford Bap- 
 tist church, preaching there on the Lord's Day afternoon. The same year 
 in which he resigned. Pastor J. S. Miller settled in September, remaining 
 till 1855. Mr. Miller was useful not only in promoting spirituality in 
 the church, i)ut of relieving it of debts. Rev. J. Thorn followed Mr. 
 Miller in 1855-70, nearly fifteen years. His only fault, if fault it was, 
 was his extreme modesty and diffidence. A parsonage was bought and 
 the church edifice was repaired and improved. Rev. J. Bray was 
 pastor 1870-72. Mr. F. O. Ekins was ordained and pastor 1873-75. 
 The sympathies of the people went to their old pastor, Rev. James 
 Thorn, whom they recalled and he returned in June 1875. Death 
 closed his earth work in January 20th, 1881. His two pastorates 
 included twenty years. Mr. Thorn was a true man. The succession 
 
204 NEW JERSEY BAPTIST HISTORY 
 
 of pastors till 1900 was: T. A. Floyd, 1882-3; A. H. Bliss, 1884-87; 
 H. Hill, 1887-91; W. H. Harrison 1892-94; E. D. Shull, 1894-95; W. H. 
 Harrson, 1895-1900. Mr Harrison was ordained in his first charge in 
 January 1892 and was the second pastor recalled. Both Mr. Thorn 
 and Mr. Harrison indicated that their people preferred good things to 
 new things. Few can know a pastor's experience amid the plodding 
 of farm life and of old people, who if not born tired, grew tired with 
 drudgery or his experience amid the aspirations of youth for school 
 and part in a busy world and who are replied to "I had no larnin' and 
 I have got on; what was good enough for me is good enough for you." 
 Pastors wno have been there know the mountains of prej\idice and 
 of hindrance, encountered in prevailing in such to adopt ideas of 
 progress. It is a satisfaction that changes are happening in rural 
 districts. Inquiry, contact, schools are having vast fruitage, diffusing 
 culture. In another generation, there will be less change from country 
 to town and clergymen in the country will have audiences of culture 
 and homes of refinement which will afford congenial companionship 
 and an appreciative hearing. Vincentown has had fifteen pastors. 
 Two of them have had a second charge. Vincentown is a colony of 
 Pemberton and has been a great stay to Medford. 
 
 Berlin is in Camden county, several miles from the sity of Cam- 
 den. Deacon Chalkley Haines of Marlton church removed to Berlin 
 also Mr. William S. Kain, a member of Marlton church and began a 
 Sunday school in the town hall of Berlin on June 23rd, 1867. The 
 Sunday school numbered sixty one scholars and ten teachers. Deacon 
 Haines was at this time in his ninetieth year. The Sunday school 
 grew and in 1869, an unused Methodist building and lot were bought 
 and paid for. 
 
 Pastor Miller Jones of Marlton occasionally preached at Berlin, 
 until in June 1874, the Berlin Baptist church was organized with 
 nineteen constituents under the pastoral care of Rev. A. J. Hires. 
 Deacon Haines was the means of the organization of the Fellowship 
 church in co-operation with Pastor Sisty and C. Kain. When Mr. 
 Hires retired, T. W. Wilkinson, a student, supplied the Berlin church 
 and in 1876, was ordained and became pastor. After a little, illness 
 compelled him to resign in 1881. 
 
 Mr. Samuel Hughes, a student ministered with great success 
 until 1884, when his physician warned him of the nearness of his 
 death, and he retired. Loss of pastoral care is rarely made up by 
 the best of supplies; as in married life, so in church life. Rev. 
 Messrs Powell and Raybold did well and much good resulted from 
 their ministries up to 1894. Deacon Coxey of the first Baptist church 
 
BERLIN 205 
 
 of Canuhai, ;i(l(led Berlin to the long list of young churclies, which 
 he delighted to aid and Mr. Simmonds, a student, was secured. lie 
 laljored with success for two )fears. Mr. J. R. Murdock, a student 
 likev/ise, continued until 1898. Another student, Mr. H. W. Stringer, 
 renewed pastoral labors and in 1899 entered the pastorate. 
 
 In 1900, a chapel in West Berlin was dedicated. The old place 
 of worship bought in the beginning, has undergone enlargements and 
 remodelling so thoroughly that it would not be recognized in its 
 originality. Instead of pastors, students have mostly ministered, 
 who young and earnest, have had unusual success in their ministries. 
 
 9^ 
 
CHAPTER XX. 
 
 COLUMBUS AND CHESTERFIELD. 
 
 Columbus church was derived from Pemberton Baptist church. 
 Not that Pemberton had members there, nor that Pemberton ex- 
 pended her resources on the field, but that her pastor, C. W. Mulford, 
 saw in the field of which Coulmbus was a center, a section destitute 
 of a ministry that called men to repentance. For Mr. Mulford to see 
 such a need, was to devise ways and means to make up its lack. Pastor 
 L. G. Beck, in his centennial sermon of Pemberton church states, 
 "Brother Mulford bestowed much labor on the Columbus field, laid 
 the foundation of God's visible church and did much in the erection 
 of a house of worship." 
 
 An old carpenter shop was the first place of meeting, which those 
 interested fitted up, whose regular service was held once in two weeks. 
 Divine blessing attended the place and the people. Converts were 
 gathered, uniting at Pemberton church. A larger and better place 
 was needed. A lot was secured and a meeting house was built and 
 dedicated. At the end of Mr. Mulford's charge at Pemberton, his 
 labors at Columbus ended. But the Rev. W. D. Hires, pastor at 
 Jacobstown, took up the work and occupied the field, and when Mr. 
 Hires removed from Jacobstown, students from the Burlington school 
 preached and kept up the services. In 1839, Mr. J. C. Dyer, a licentiate 
 of the first Baptist church of Philadelphia, was teaching inVincentown. 
 He visited and preached in Columbus. After a little, he was ordained. 
 Soon afterwards, he died. 
 
 The next spring, in 18-10, Rev. William Smith moved to Columbus 
 and was pastor at Jacobstown, preaching a,t Columbus on alternate 
 weeks. On Ferbuary 25th, 1841, nineteen Baptists met, adopted a 
 covenant and articles of faith and constituted the Baptist church of 
 Columbus. Rev. William Smith supplied the church till March 1845. 
 His service included five years. From the middle of July, Rev. B. N. 
 Leach, pastor at Bordentown, supplied the church for a few months. 
 
 Rev. Job Gaskill was the first pastor and gave his whole labors 
 to the church, from April 1846, Mr. Gaskill was well known in that 
 region. His family was an old one and influential and he did not 
 need a salary for his suppor . He had, however, coo much religion 
 and concern for the church to preach for nothing. The house of 
 worship was repaired. Mr. Gaskill taking charge of the work, collecting 
 
COLUMBUS AND CHESTERFIELD 207 
 
 the funds, paid all debts. Two stations were established and two 
 places of worship were built, one at Jobsfown and one at Chesterfield. 
 A later writer, speaking of Mr. Gaskill says: "Vigor and strength 
 characterized his ministry. He served the church in every position; 
 was a true friend to succeeding pastors and in him the poor and needy 
 had heart sympathy and the penitent sinner was pointed to "the Lamb 
 of God who taketh the Sin of the World." At the same time, he com- 
 bined honest}^ and firmness in the discharge of known duties." The 
 writer knew him well. A man of lofty Christian principle. He resigned 
 at Columbus in October 1850 to accept another charge. Ere long, he 
 returned to the old homestead and sent his letter to Columbus church, 
 broken down in health and never preached any more. He was church 
 clerk to the day of his death, April 10th, 1860, only forty-seven years 
 old. 
 
 Mr. H. C. Putnam was ordained to be pastor on April 20th, 1851-53. 
 S. Gale, 1854-55; J. M. Lyons, 1856-59; E. C. Ambler, 1859-60; W. H. 
 Jones, ordained 1861 and died December 1862; J. M. Lyons, 1863-65; 
 W. D. Sigfried, 1867-68; G. W. Snyder, 1869-71 ; W. B. Tolan, 1871-72; 
 a new house and location, H. Wescott, 1873-77; C. A. Babcock, 1877-79; 
 R. Cheney, 1879-85; A. S. Flock, 1885-88; W. L. Wurdell, 1889; H. 
 Hill, 1890-93; M. C. Alexander, 1893-96; J. F. Jennings, 1896-97; 
 W. O. Owens, 1898-1900. 
 
 The church has had twenty pastors. One member has been 
 licensed to preach. Two sanctuaries have been built, the first by Mr. 
 Mulford long before the church was organized; the second by Rev. H. 
 Wescott in 1872 and dedicated in November 1872. One church has 
 been colonized in 1871, now Chesterfield. 
 
 In the summer of 1839, two young ladies, members of the first 
 Baptist church of Philadelphia, Miss Margaret Burtis and Miss Margaret 
 Keen, visited- friends in Recklesstown, (now Chesterfield). They 
 were impressed with the lack of the religious activities to which they 
 were accustomed at home, neither Sunday school nor church, only 
 the quiet uniformity of "Friends meeting," consecrated the Lord's 
 day with worship, song and prayer. "Their spirit was stirred within 
 them," as was Paul's in Athens (Acts 17:16) and going from house to 
 house, they gathered the children in a school house for Sunday school. 
 Beside officers and teachers, they began the school with sixty-nine 
 youth. Returning home they took the burden of the Sunday school 
 with them. When returning, to the village, they took with them a 
 student, who, interested the people with expositions of Scripture. 
 
 Miss Keen was a daughter of Deacon Joseph Keen of the first 
 Baptist church of Philadelphia and subsequently the wife of Rev. W. 
 
208 NEW JERSEY BAPTIST HISTORY 
 
 E. Watkinson, many years pastor of the Hamilton Square Baptist 
 church. Miss Burtis was a companion and intimate friend of the writer's 
 sisters, all members of the first Baptist church of Philadelphia. These 
 families had been under the training of those foremost men of their 
 day, Holcombe and Brantly Sr., pastors of the church, who introduced 
 a new era of Christian activities among Baptists of the North, who 
 were tending to antinomianism. The first Baptist minister on this 
 field in New Jersey, was a son of the first Baptist church in Philadelphia, 
 T. D. Anderson. The Sunday school which these ladies planted was 
 the origin of the Baptist church of Chesterfield. Its scholars founded 
 it. 
 
 The trustees appointed a committee of three to build a house of 
 worship. Two of them were ministers. Revs. J. Gaskill and Christian 
 Brinkerhoff. This house w^as dedicated January 25th, 1848. Baptist 
 interests were well looked after by Mr. Gaskill, until laid aside by. 
 iUness. 
 
 Rev. C, Kain, Jr., pastor at Jacobstowai preached occasionally 
 at Chesterfield and in 1867 he had special meeting in the village and 
 baptized one hundred and five converts won in them. Himself, lilce 
 to Mr. Gaskill and Henry Wescott was not dependent on a salary. But 
 he was an eminently spiritual man. A debt left upon the church 
 edifice, was eventually paid off by the efforts of Rev. J. M. Carpenter 
 in 1865. The Chesterfield Baptist church was organized on January 
 28th, 1871. Mr. Kain, Jr., seems to have been the first pastor, the 
 Jacobstown church consenting to his preaching at Chesterfieldon the 
 afternoon of the Lord's day, when in September 1871, Rev. A. G. 
 Thomas became pastor of Jacobstown church. He followed Mr. 
 Kain at Chesterfield. 
 
 The later succession of pastors was: M. L. Ferris ordained in 
 February 1874-80; L. S. Colburn, 1880-82; R. G. Lamb, 1883-86. 
 
 Rev. C. E. Cordo, hearing of the low condition of the church, 
 voluntarily held a series of meetings there with happy results. The 
 need of a pastor was felt and the question of a parsonage was intro- 
 duced by the offer of a lot for it, by Mrs. Bullock of Chesterfield. A 
 parsonage house was built by funds freely offered. These events 
 occurred about 1888-89; A. Millington, 1888-92; A. J. Alexander, 
 ordained September 1893-94; E. M. Ogden, 1895-99. Ill health 
 induced his resignation. The name of the church was changed to 
 that of the town in which it was, about this time. Rev. Mr. Miller, 
 October 1900. 
 
 Chesterfield has had the usual experience of rural churches, in 
 the going to centers of business of the younger population. Nine 
 
CHESTERFIELD 209 
 
 pastors have been in charge of the church. Cultured pastors are apt 
 to consent to exchange a small salary that denies education to their 
 children, for a larger one that assures to them their right to the best 
 help for advance in the world and Avho knows that his wife is breaking 
 down under the hardships of daily toil and of the economy necessary 
 to "make both ends meet." He is called from home at times and is 
 relieved of the trials of home, while the wife endures constantly, the 
 routine of managing to save and of a dark future for the children, for 
 whom she "dies daily" inspired by a mother's love. 
 
 Chesterfield, while intimately related to Columbus and to Rev. 
 Mr. Job Gaskill was more really a child of Jacobstown. Fifty-nine 
 members were dismissed from Jacobstown, to constitute it. Rev. 
 Mr. Rue, pastor of Jacobtsown, was the means of building its house of 
 worship and Mr. Kain, another pastor of Jacobstown, was the first 
 pastor of Chesterfield, by the consent of Jacobstown church, to preach 
 there, on the afternoon of the Lord's day. (Thus though Pastor 
 Gaskill of Columbus cared for the young church, Jacobstown 
 is really the mother church.) 
 
 W(^ 
 
CHAPTER XXI. 
 
 UPPER FREEHOLD. JACOBSTOWN AND BORDENTOWN 
 
 Upper Freehold church is much older in its formal organization 
 than the Holmdel church; still it is younger. At Holmdel, the two 
 first houses of worship and the two first parsonages owned by Middle- 
 town church were built. The first about 1664-5. The debris of the 
 original buildings, lay on the site of the structures for about one hundred 
 years after their decay and after the building of the third house by 
 John Bray in 1 705 and of a parsonage in 1 825 on the Holmes and Law- 
 rence tracts, which Mr. Braj' bought in 1688. ( A descendant of Mr. 
 Bray of the same name showed the writer the original deed made in 
 1688). Mr. Lawrence selling his in anticipating of removing to Upper 
 Freehold. The first and second meeting houses and the parsonages 
 were on the Holmes tract, facing on the road from Holmdel to Colt's 
 Neck, we thus have a clue to the early days of Pastor Ashton's coming 
 to Holmdel. 
 
 When, however, Abel Morgan reduced his visits to once in two 
 months and John Coward, a licentiate of Middletown, but living at 
 LT^pper Freehold, declined preaching in the intervals of Mr. Morgan's 
 absence. Baptists felt the need of a church organization and of con- 
 trolling the frequence)^ of ministerial supply. If once in two months 
 was equivalent to destitution, Mr. Morgan, before this, must have 
 been preaching often at Upper Freehold, and the station been an im- 
 portant center. About this time, in May 1766, the church was con- 
 stituted with forty-seven members dismissed from Middletown. For 
 the first seven years, it was knowii as the Crosswicks Baptist church. 
 But then it took the name of Upper Freehold Baptist church. Mr. Coward 
 was not one of the constituents. His son, John Coward of Borden town, 
 was one of the trustees to whom Mr. Borden in 1751, gave the deed 
 of the lot on which the Bordento%vn Baptist church stands; fifteen 
 years before the L^pper Freehold church was formed. Among the 
 constituents of the LTpper Freehold was the name of Holmes. Si.x 
 were named Cox. 
 
 The identity of Upper Freehold and Middletown is indicated by 
 Baptistto^^'n (Holmdel) and Upper Freehold, being exclusively the 
 localities in Middletown, in which the "yearly meetings" were held, 
 when Middletown and Piscataway alone held them. They were 
 really quarterly meetings, two being held in each church alternately 
 
UPPER FREEHOLD AND MIDDLETOWN 211 
 
 every year, three months apart. In these locaUties the bulk of the 
 members Uved. In 1766 Middletown had one hundred and twenty- 
 six members. Forty-seven besides Mr. Coward and wife, were more 
 than one third of them residents at Upper Freehold. More of them 
 were doubtless resident at Holmdel thus showing where the heart of 
 Middletown church was. Had Baptisttown (Holmdel) and Upper 
 Freehold insisted on a division and each retained the original date of 
 1668, it would have prevented the misconception, that the body in 
 Middletown village was the original Middletown church. 
 
 In historical sketches of Jacobstown and Upper Freehold, the 
 impression is given that the families of Cox, Mount and Cheeseman, 
 went from Middletown to those parts. Most likely the impression 
 grew out of the occurrence of these names among the constit- 
 uents of the Middletown Church. It should be remembered, how- 
 ever, that the members of that body in its earliest history, in- 
 cluded the Baptists in all this part of East Jersey. These families 
 settled in vicinities near where their descendants are now so numer- 
 ous. The family of Cox, the old maps indicate as having originally 
 located near to Upper Freehold. 
 
 James Ashton, the son of the first pastor of Middletown church, 
 was not a member of the church, when he first moved to Upper Free- 
 hold, but it is beheved that later he was a member of it. He was a 
 bachelor and his name is lost from among the residents. It is written 
 of him "that he was in high esteem as a citizen, a Christian and a 
 Judge," and added " that he was a model man and Christian." Mr. 
 Ashton left a legacy to the church. Baptists in early days invited 
 ministers to visit them and to preach. The Upper Freehold Baptists 
 bought a dwelling house and fitted it up for a place of worship. These 
 people evidently had means to spare for spiritual uses. The early 
 Baptists of Monmouth county were neither poor nor little. Pastor 
 Abel Morgan was not lacking in labor in his field from 1739 to 1761. 
 The many calls on him from far and near were enormous. 
 
 The coming of Rev. Samuel Stillman to Upper Freehold, supplied 
 Mr. Morgan's place there for two years from 1761. The Hightstown 
 church and its pastor also relieved him of care of that vicinity, so that 
 he could go abroad from his field oftener than had been previously 
 allowed to him. Mr. Stillman retired from Upper Freehold and Rev. 
 David Jones took his place in 1763 and later, when the church was 
 organized, was its first pastor. Mr. Jones was a student at Hopewell, 
 and had studied Theology with Abel Morgan, being a member and 
 licentiate of Middletown church, he was a constituent of Upper Free- 
 hold and its pastor in 1776. Including three years before the organization 
 
2VJ NEW JERSEY BAPTIST HISTORY 
 
 of tliL" church, he ministcsred at Upper Freehold thii-teen years, resigning 
 because bitterly opposed to British tj'ranny and to his intense loyalty 
 to the Congress of the colonies. A minute in the church book says: 
 "These were troublesome times." 
 
 The people of New Jersey were divided into parties of "Whigs" 
 and "Tories." the names designating the parties loyal to Congress and 
 to England. An incident illustrates the type of man Mr. Jones was. 
 W'alking on the street he heard one calling "Brother Jones, Brother 
 Jones!" Looking back he saw a drunken man lying by the side walk, 
 who asked "Brother Jones, don't you know me?" "I am one of 
 your converts." He replied, "You look like one of my converts; 
 if God had converted you, you would not be lying there." The preach- 
 ing of such men and the preaching they preached built up our great 
 denomination. Quite unlike a modern sort that calls on sinners "to 
 open their hearts and let God in." Under which our churches are 
 dwindling in character and spirituality. In two years, the church 
 called a successor to Mr. Jones, whose devotion to liberty was natural 
 to a Welshman and whose consecration to Christ made him a New 
 Testament Christian. 
 
 The succession of pastors to 1821 were: W. J. Pitman, 1779-82; 
 John Rockwell, 1882-87; J. Stephens, 1789-93; D. Loughboro, 1794; 
 A. Harpending, 1797-1800; John Morgan, supply, 1802; S. B. Harris, 
 1808-10; John Copper, 1813-21. In this period of the eight pastors, 
 four were unworthy men holding office for sixteen years and there were 
 nine years of pastoral destitution. Despite these unpromising con- 
 ditions, the church preserved unity and the heresies and immoralities 
 alleged of these years did not seriously impair its integrity. 
 
 In 1822, Rev. J. M. Challis became pastor. His settlement was 
 an era in the history of the church. A new epoch began. His piety was 
 diffusive and he had a receptive welcome among his people. He was 
 ordained in December 1822 and during sixteen years of happy and 
 of appreciated labors, harvcssed continuously for the Kingdom of God, 
 averaging annually the baptism of fifteen converts. Considering 
 the low estate to which the church had fallen in the long time that 
 preceded the coming of Mr. Challis, the odium that attaches to Christians 
 and to the minister by the defection of a preacher from the purity of 
 truth and duty, the labors of Mr. Challis must be esteemed as an 
 especial endowment of the Holy Spirit. Mr. Challis did not limit 
 himself to Upper Freeliold church, but did good wherever he could. 
 "The Freehold church speaks of him as the founder of it." Unobstru- 
 sive, of marked simplicity of character, the impress of his piety was 
 felt everywhere. 
 
Front of the Yellow Meeting House, the Second House on this 
 Ground, the First Burned and Rebuilt 
 
UPPER FREEHOLD AND JACOBSTOWN 213 
 
 Another true and noble man followed Mr. Challis at Upper Free- 
 hold, Rev. L. G. Beck in 1838-43; William A. Roy, 1843-46; A. Arm- 
 strong, 1847-51; William J. Nice, 1852-55. Mr. Nice was a man of 
 pre-eminent worth. S. Sproul, 1855-57; C. M. Deitz, 1858-66; W. D. 
 Hires, 1867-78; E. Loux, 1879-82; D. Silver, 1882 to his death in 
 December, 1884. S. L. Cox, 1885-87; J. A. Knowlton, 1888-91; I. N. 
 Earle, 1891-92; J. Huffnagle, 1892-96; S. L. Harter, 1896-1904. 
 
 To 1900, the church has had twenty-four pastors. Of the pastors, 
 J. M. Challis was pastor sixteen years, David Jones, fourteen years, 
 W. D. Hires, eleven and Pastors Cooper and Deitz each eight years. 
 Two churches have been colonized from Upper Freehold, Jacobstown 
 in 1785 and thirty-two members were dismissed to in.stitute it and in 
 1834, ninety members to constitute the Freehold church. The pastors 
 maintained regular appointments at both of these places long before 
 a church was begun in either. At Jacobstown, some of the constituents 
 of Middletown located at Jacobstown. At Freehold, Mr. Challis laid the 
 foundations and really originated the church there. Quite likely the 
 pastors ministered at Bordentown, as that mission was identified with 
 Jacobstown. Two have been licensed to preach, one of them has 
 spent life in ministerial work. Upper Freehold was incorporated 
 six years before its mother in Middletown. Various of its properties 
 were held in trust by its members. A dwelling house was transformed 
 to a place of worship, "The Yellow meeting house," the date of its 
 building is lost. Another put up in 1737 and one at Jacobstown in 
 1767, yet another at Cream Ridge and one at Imlaystown, where the 
 parsonage and church grounds consi-st of several acres. The church 
 edifice there is large, modern; i:)ut it was burned in 1903. A now 
 house was built in 1904, and supplied with all the appliances for 
 Christian work and worship, which money and culture command. 
 Unhappily, the railroad is a mile distant. 
 
 The church is a rural body, isolated from commercial centers. 
 Like Jacobstown, its prospective is limited. Other Baptist churches 
 will limit its field yet more. Four hundred and twenty-eight have been 
 baptized into the church, more than half of them, were baptized by 
 Pastor Challis. 
 
 The constituency of Jacobstown Baptist church allies it to Middle- 
 town church. Some of them had been dismissed to constitute Upper 
 Freehold church and others were children and grandchildren of the 
 constituents of Middletown church, forty years before the Hights- 
 to^vn church had been formed. Members of MiddletowTi 
 living in Upper Freehold, were among the constituents 
 of Hightstown. They had not moved from Middle- 
 
214 NEW JERSEY BAPTIST HISTORY 
 
 town, but were living in Upper Freehold, the membership of the old 
 church reaching from the Raritan to the ocean and from Atlantic 
 Highlands far south of Upper Freehold. The unity of these Baptists 
 was not relationship, but companionship in persecution and driven 
 in exile to this new land and again driven from their new homes 
 rather than deny the faith of the Lord Christ. 
 
 Jacobstown derived its name from a "Friend" (a Quaker) named 
 Jacob Andrew, in accord with the custom of calling each other by their 
 first name. William Penn addressed King Charles II, as "Charles, 
 thee ought, etc.," "Friend Jacob" moved from Little Egg Harbor, 
 a "public Friend" or preacher, on a tour in New Jersey and settled 
 in the compass of Burlintgon monthly meeting. He made his home on 
 the site of Jacobstow^l, where he opened a store, built blacksmith and 
 wheelwright shops and began Jacobstown. He died there. Other 
 "Friends" settled in the place. Affinities of belief in the right to "civil 
 and religious liberty" influenced Baptists to settle there. 
 
 Morgan Edwards says, "There were Baptists in these parts from 
 the first settling of the country members at Middletown. In process of 
 time they increased and he adds this increase made them think of 
 becoming a separate society; the mother church approved and released 
 the following persons." These twenty-eight on October 19th, 
 1785, constituted a church. Nine of them were Sextons and four were 
 Coxes. A house of worship had been put up by Jacobstown in 1767, 
 and partly finished the fifth meeting house erected for the use of the 
 Upper Freehold Church. The Bordentowm mission went with Jacobs- 
 town, Jacobstown being nearer than Upper Freehold and as fully 
 identified with the mission, as the mother church. The building at 
 Jacobstowai, being incomplete and unplastered, remained unfinished 
 for sixteen years. A substitute for a stove was a huge brazier in the 
 center of the building, filled with glowing charcoal. Free access of 
 winds from without, relieved any danger from the burning coal. No 
 doul)t, foot stoves were in free use. Morgan Edwards invariably said; 
 if a church edifice had a stove, "and it had a stove." This building 
 was completed and used until replaced in 1853 by that now in use. 
 The present house of worship was located where it is, at the cemetery, 
 by a thousand dollar subscription, affording to the church the best 
 opportunity to dwindle into nothingness and be a memorial of what 
 mischief a thousand dollars can do to bring naught and to perpetuate 
 the shadows of death. 
 
 For several months. Rev. Peter Wilson, pastor of Hightstown 
 Baptist church, supplied Jacobstown. His labors were prospered. 
 About the end of 1785, Rev. Burgess AUison became pastor, remaining 
 
JACOBSTOWN 215 
 
 twenty-eight years, till 1813. In 1796 he gave his school at Borden- 
 town into the charge of W. H. Staughton. Mr. Allison found it necessary 
 to resume its care. But he could not restore it. This was the second 
 harm which the cause of education suffered in New Jersey. Six other 
 schools followed in the colony, illustrating the persistence of New Jersey 
 Baptists to provide for themselves the means of culture. 
 
 In 1815, Jacobstown church settled Rev. Richard Proudfoot, 
 who was pastor until 1817. In the following twenty years, supplies 
 served Jacobstown church. In this long period, Rev. J. M. Challis 
 pastor of Upper Freehold church preached at Jacobstown once in each 
 month and attended to other pastoral duties. From the beginning, 
 of his ministry signs of a spiritual harvest appeared at Jacobstown 
 and the best welfare of the church was promoted combining the offices 
 of evangelist and pastor. Mr. Challis was a man of rare worth and of 
 influence; an inspiration to the attainment of good. His labors at 
 Jacobstown continued ten years and when he retired, Rev. W. D. 
 Hires was called and at the end of ^he year, when the time of his call 
 was expired, the church pressed him earnestly to stay and consenting, 
 was ordained April 18th, 1835. To those who knew Mr. Hires, it 
 was not strange that he was wanted, a devoted pastor and a preacher 
 eminent for saying the most in fewest words and with a simplicity? a 
 little child could understand. He was wanted whenever he could be 
 got. 
 
 Rev. C. J. Hopkins became pastor in 1837. A larger field induced 
 him to leave in 1838. His characteristics are referred in the record of 
 his pastorates at Camden, Bridgeton and Salem. Baptism was dis- 
 cussed by his friends. Mr. Hopkins was a Presbyterian, and unable 
 to sustain his views, he appealed to his pastor who said to him: "Charley, 
 if your relations are Baptists, I advise you to let them alone for with 
 the Bible as their sole guide, they have the best of the argument." 
 Amazed at this, he inquired of the Bible and united with the first 
 Baptist church of Philadelphia, under Pastor Holcombe and was 
 licensed by them. (See History of first Camden church). In 1840, 
 Rev. William Smith entered the pastorate and was pastor five years, 
 a good and true man. Mr. Smith lived at Columbus and alternated 
 preaching at both places. His missionary work was his distinction; 
 aggression was the law of his piety. 
 
 Mr. J. E. Rue followed Mr. Smith and was ordained in January 
 1845. The meeting houses at Plattsburg and Recklesstown (now 
 Chesterfield) were built in Mr. Rue's pastorate. People in these places 
 objected to Mr. Rue's Baptist preaching and the trustees at Reckless- 
 town locked him out of the house. A gentleman named Reed, an 
 
216 NEW JERSEY BAPTIST HISTORY 
 
 Episcopalian, sympathized vnth the persecuted Baptists and he gave 
 a lot and a legacy from his estate to build a Baptist church edifice in 
 RecklesstowTi. Mr. Rue was pastor two years and in the year of his 
 resignation, Rev. C. Brinkerhoff became pastor at Jacobstown in 1847, 
 continuing till 1851. These were years of blessing and of harv^e.st. 
 
 Rev. J. M. Carpenter followed immediately with scarcely an inter- 
 mission. Great gaps have stared at the historian in the past. 
 With untiring pertinacity this good man gathered and classified 
 data and fact of invaluable historic material. Errors occur in his 
 work, but what human effort is perfect! It has been .said of Mr. Car- 
 penter "that he was a walking biography of the men of his times and a 
 store house of things worth knowing about Baptists and of their con- 
 cerns in New Jersey and in its vicinities." He was a careful wise and 
 intelligent secretary of the New Jersey Baptist State Convention for 
 sixteen years, a longer period than any other had held the office. Pastor 
 at Jacobstown for thirteen years; revivals of special power were enjoyed 
 and a new substantial brick meeting house of modern type was built 
 and paid for. The only question of dissent about it, was the folly 
 of its location, which means either the extinction of the church or 
 another location and a new house in the village. Mr. Carpenter 
 resigned in 1864. He lived to be eighty-five years old and up to his 
 last illness of a few weeks continued the active duties of his bu,sy life. 
 
 Rev. C. Kain, Jr., became pastor in October 1864, and for seven 
 years enjoyed tokens of Divine blessing, baptizing one hundred and 
 five in one year. While pastor, a parsonage was bought and paid 
 for. In January 1871, fifty-nine members were dismissed to organize 
 the Recklesstown church. Pastor Kain resigned to resume charge of 
 the church at MuUica Hill which he had left to come to Jacobstown; 
 without the intermission of a Lord's day. 
 
 Rev. A. G. Thomas accepted the call to be pa.stor, on October 1 , 
 1871. Mr. Thomas held a special meeting at Hornerstown. One 
 hundred and eighteen were baptized in the winter of 1873 and 4. This 
 pastorate like that of Mr. Kain was fruitful in enlargement and in 
 blessing. Mr. Thomas resigned in 1877. A succession of pastors was: 
 Rev. Mr. Hay, who ministered 1878-85; Rev. William Warlow, 1885-88; 
 Rev. W. E. Cornell, 1889-1904. 
 
 HornerstowTi church was recognized in 1897, wth thirty-two 
 members. Jacobstown is a rural church and has an exchange of 
 natives for unsympathetic foreigners. These old churches may become 
 mission fields unless endowed and the tide of population is turned by 
 means of the trolley roads and the conveniences of town houses are 
 introduced into the country. 
 
BORDENTOWN 217 
 
 If the names of "supplies" arc omitted, the church has had twelve 
 pastors. Mr. Burgess Allison, twenty-sLx years; Mr. Carpenter, thirteen 
 years and Mr. Cornwell, fifteen years. Two meeting houses liave been 
 built, one in 1767, another in 1853, to which has been added the applian- 
 ces and conveniences adapting it to modern life. 
 
 April 14th, 1821, is a misleading date of early Baptist interests 
 in Bordentown. The Baptist house of worship was built in 1752, 
 on a lot, the deed of which is dated August 5th, 1751, the fourth meeting 
 house used by the Upper Freehold Baptist church and erected fourteen 
 years before the mother church, of which it was a mission, was 
 constituted Bordentown was a mission of Upper Freehold 
 church, and then, when Jacobstown church was constituted, was 
 identified with that body. It might have been the mother, rather than 
 the daughter of these churches and the fourth daughter of the original 
 Middletown. 
 
 The deed of the lot was given to John Coward, Jr., Thomas Cox 
 and Joseph Borden, Jr. John Coward Jr., was the son of a licentiate 
 of Middletown, who was living in Imlaystown, who had been licensed in 
 1738, to relieve Abel Morgan, as had been Mr. Carman licensed to preach 
 at Cranbury and Jonathan Holmes of Holmdel (who died at sea and 
 left a legacy of four hundred pounds to Middletown church). Thus if 
 Mr. Morgan should be hindered from reaching these distant meetings, 
 the regular service would go on and those who had come a long distance 
 would not be disappointed, and discouraged at another time from coming 
 to the House of God. Thomas Cox was a descendant of a constituent 
 of Middletown church. Joseph Broden, Jr., is believed to be a son of 
 Joseph Borden, Sr., who gave the ground for the place of worship and 
 who presumably was a Baptist. The deed says of Borden, Cox and 
 Coward, "who act as agents for several religious person, residing in 
 Bordentown, aforesaid, and ye parts adjacent, who are members of 
 Christian congregations, baptized by immersion upon a profession of 
 faith." It also speaks of "Certain well wishers who come to hear ye 
 Baptist ministers, when they preach in Bordentown and holding those 
 wholesome principles contained in a confession of faith, set forth by the 
 ministers and elders of above, one hundred congregations in England and 
 Wales, met in London, Anno Dom. 1G89." This description allows no 
 doubt of the kind of religious persons there were, nor of their doctri- 
 nal ideas. 
 
 Evidently, there was considerable Baptist element in Bordentown, 
 in and near Borden-" o^\'n one hundred and fifty years ago. They were 
 also people of means and of enterprise. The house they built is de- 
 scribed by a later pastor as "a grand edifice in its day; its roof hipped 
 
218 NEW JERSEY BAPTIST HISTORY 
 
 in imposing grandeur; its walls stout enough for a fortress; in its external 
 appearance beautiful in plainness; its internal arrangements a model 
 of convenience for those days; its pulpit decently elevated to a dizzy 
 height." 
 
 There is a lapse of local information about Baptist matters in 
 Bordentown for several years. Some events happened however, 
 of very considerable moment. One was, that Burgess Allison, born in 
 Bordentowni in August 1753, became, eventually, an important char- 
 acter 1753. When sixteen years old, he united with the Upper Freehold 
 church by baptism. At once, he began religious meetings in Borden- 
 tO'ftTi. This seems to be the origin of the mission there. 
 
 Preparing for college he entered Browai University and was aided 
 by the Hubb's legacy, (of Hopewell). "Graduating from college, he 
 returned to Bordentown and opened a school about 1778 or 79. Stu- 
 dents from every colony and state, from Spain, France, West Indies 
 and South America flocked to his school. Young men preparing for 
 the ministry and for professional life were drawn to Bordentown as 
 a center of choice, culture and advantage, crowding the halls of the 
 large building he had erected." Mr. Allison was a natural genius of 
 studious habits. Teaching was his calling. His wide reputation and 
 the eminence of his school gave him a commanding position in all 
 educational circles. Having been ordained in 1781, he was called to 
 be pastor at Jacobstown, about the end of 1785. This, virtually was the 
 end of his career. Although retaining connection with his school and 
 devoting his energies to it. Both the church and himself made a 
 mistake in his becoming a pastor. Had he given himself to the work 
 for which he was fitted, he might have remedied the crime of the removal 
 of Hopewell school and accomplished for Baptists in New Jersey, Penn- 
 sylvania and New York, what Princeton has wrought for Presbyterian 
 in this country. The congregations Mr. Allison gathered in Bordentown 
 and the converts he baptized are gone and nothing remains of his work 
 there, other than the valuable site of the Baptist church and that was 
 gotten before he was born. 
 
 Mr. Allison was an instance of the wasteage of choice gifts of mind, 
 of heart, of comprehension of himself and of culture by a mistaken 
 directon; and yet there must not be a misapprehension of his motive or 
 of his purpose to do the most good and to accomplish the most for God 
 humanity. He was truly a Godly man of the highest aims and thorough- 
 ly Christian endeavors. Men of his own times ought to have influenced 
 him to take the place for which he was qualified by both nature and 
 culture. However, educated men often lack acquaintance with the 
 world and men, that impairs their judgement of things, outside of 
 
BORDENTOWN 219 
 
 their routine. Strange things occurred in the pastoral care by Mr. 
 Allison of Jacobstown church. One, the membership of Staughton 
 and his wife in Jacobstown church, distant twelve miles from Borden- 
 town, without either a "letter of dismission" or an "experience"and 
 despite a rule of that body "that all business was to be done at Jacobs- 
 town." It was in Mr. Allison, the same lack of judgement as made 
 Jacobstown the center of his work, instead of Bordentown. To us it 
 is a wonder that a Baptist church had not been constituted at Bordentown 
 rather than at Jacobstown. The pastor lived there; the finished house 
 was there; there too, were the converts the congregations which Mr. 
 Allison had gathered and the school also. As it was, he was com- 
 pelled to sacrifice his home work; divert his influence to Jacobstown. 
 Jacobstown gained but little from his long pastorate of twenty-eight 
 years and Bordentown lo.st so much, that it was written in 1813, the 
 year of Mr. Allison's resignation at Jacobstown, "The Baptist interest 
 in Bordentown had evidently died away." Despite Mr. Allison's splen- 
 did natural gifts and his eminent qualities for usefulness, his life was 
 a comparative loss, wholly by his own failure to recognize his native 
 endowments. 
 
 Not only in 1813, but in 1818, there is added testimony of the low 
 condition of Baptist affairs at Bordentown. Howard Malcom, being 
 a student at Princeton, visited the place and preached. His diary in 
 October has this entry: "Bordentown is proverbial for neglect of re- 
 ligion. Found matters deplorable. Baptist is the only house of 
 worship except Friends (Quakers), very small, in bad repair, seldom 
 used, only five or six Baptists in the place. The only two male mem- 
 bers take no active part. I suggested a Sunday school in town but 
 found no encouragement." Up to 1789, Mr. Allison had baptized 
 sixty-two persons. What a magnificent opportunity he had thrown 
 away! Mr. Malcom took collections in the next November to repair the 
 house of worship. He aranged for regular services, in October organized 
 a Sunday school. A Sunday school in 1819 was a great rarity, some 
 esteemed it the "Devil's net." Not only antinomians but good men and 
 women; good pastors opposed them as dangerous. Mr. Malcom 
 served in his outlay of time, of travel, of labor without a penny of 
 compensation. Since then, he has had his reward in the companion- 
 ship of the Master. 
 
 Another student, S. W. Lynd followed, gathered twenty Baptists 
 who on April 14th, 1821, constituted themselves the Baptist church of 
 Bordentown. Mr. Lynd was called to be pastor and was ordained. 
 He was pastor for three years, resigning in February' 1824. In that 
 year, Rev. Thomas Larcombe was settled as pastor continuing till 
 
220 NEW JERSEY BAPTIST HISTORY 
 
 1827. His worth as a man and his able ministn' won a large place for 
 him in the hearts of his brethren. 
 
 M. J. Rhees was jointly pastor of first Trenton and of Borden- 
 town, for three or four years. The dates are indefinite. Bordentown 
 made a strong effort to secure his undixdded ser\'ices. A like con- 
 dition prevailed at Trenton. With the end of 1833, he decided to 
 limit himself to Trenton. He was a staunch temperance advocate. 
 At Bordento'mi in 1838, the church made total abstinence a test 
 of membership and included members added before the adoption of 
 the rule. 
 
 Immediately, Rev. J. C. Harrison settled at Bordentown on April 
 1st, 1834 and was pastor ten years. In person and manner, Mr. Harri- 
 son was a fac-similie of President Washington's portraits. The ten 
 years of Mr. Harrison's charge were years of growth on all lines. He 
 held that a pure church was an absolute condition to its welfare. He 
 believed that discipline was the line of righteousness with a small 
 mixture of mercy. A wealthy member was guilty of gross sin. An 
 allusion to the effect of his exclusion on the pastor's salary startled Mr. 
 Harrison, whereupon, he thundered, "Exclude him. I'U pay his 
 part of the salary m3^seK." Another case was the exclusion of a 
 woman for getting into a passion with her husband and sending for 
 laudunum and threatening to kill herself; many protestations of 
 penitence were necessary before she was restored. 
 
 Pastor Harrison was a close reader of carefully written sermons. 
 He and Rev. C. W. Mulford were in\ated to conduct their "yearly 
 meeting." Both were in the pulpit and Mr. Harrison was to preach 
 on Lord's Day morning taking his manuscript and laying it on the 
 seat in the pulpit. The hymn before the sermon was being sung and 
 Mr. Harrison turned to get his manuscript, but it was gone and not 
 to be found. Mr. Harrison demanded it of Mr. Mulford and he protested 
 his ignorance of it. Their altercation reached "fever heat." The song 
 was done and the congregation waiting. There was no alternative 
 and Mr. Harrison had to go on. Word has come to us that it was one 
 of the best sermons Mr. Harrison ever preached. Search was made 
 for the document and it was found in a crack, made by the seat that 
 had shrunk from the wall. Mr. Mulford's honor was ^^ndicated and 
 Mr. Harrison learned something he had not known of his strength. A 
 moral is: "Let preachers not depend on 'paper wings.' " 
 
 In 1834, the old meeting house which had been in use for eighty- 
 two years was torn down and a new building erected. The basement 
 of the new house was ready for use in December 1834. The upper 
 
BORDENTOWN 221 
 
 room wa3 dedicated in July 1836. Special revivals wore enjoyed in 
 1839, 1840, and 1842. 
 
 In thi.s pastorate, one was licensed. Another member was or- 
 dained. A new sanctuary was built and the membership was doubled. 
 Mr. Harrison's resignation was declined, but as he insisted on it, it 
 was accepted. Since Mr. Harrison's charge, the Bordentown church 
 has constantly climbed to a higher plain. Has his maintenance of a 
 rigid discipline any relation to its future growth on all right lines. 
 
 The succession of pastors has been: B. N. Leach, 1844-46; W. D. 
 Hires, 1846-49; S. Sproul, 1849-52; B. H. Lincoln, 1852-54; W. S. 
 Goodno, 1855-57; A. P. Buel, 1857-67. While pastor, a beautiful 
 and spacious sanctuary was built and dedicated in March 1861. Many 
 were added to the church by baptism. J. W. Custis, 1867-70; L. 
 Burrows, 1871-76. Debts were cancelled and an annual average of 
 twenty-eight baptisms. H. W. Jones, 1877-80; W. L. Kolb, 1880-84; 
 C. E. Cordo, 1885-91. In this pastorate, a parsonage was bought. A 
 chapel was built at "White Hill," and a mission begun. The Park 
 street mission was also maintained; a chapel at Fieldsboro mission 
 was dedicated and an annual average of twenty persons baptized. 
 Rev. J. Lisk, 1892-1900. The varied interests of the church have had 
 effective development. In May, 1892, their beautiful church edifice 
 was destroyed by fire. It was shortly replaced by a larger, more stately 
 and substantial meeting house, comparing favorably with others in the 
 state; which was dedicated in 1895. The benevolence of the church 
 has been maintained despite the large outlay for their church edifice. 
 
 The church has had sixteen pastors. The work of Howard Malcom 
 recovering Baptist interests in Bordentown must not be overlooked. 
 The foundations he laid in 1821 are still built on. Two pastors, Messrs. 
 Harrison and Buel each stayed ten years. Both were eras in its history. 
 Four houses of worship have been in use. One built in 1752, when or 
 soon after, the Bordentown church ought to have been formed. Another 
 in 1836, a third in 1861 and the fourth in 1892-5, to take the place of 
 the third burned. These buildings by their larger size and appoint- 
 ments marked the growth of the church. Mr. Allison was a man of 
 brilliant parts, but he was deficient in executive ability and foresight. 
 An average man of practical common sense would not have allowed 
 Bordento-\\Ti Baptist interests to have come to the utter ruin which Mr. 
 Malcom found them in, especially after the promise of Mr. Allison's 
 young manhood. 
 
CHAPTER XXII. 
 
 FREEHOLD, HOWELL, MARLBORO AND HORNERSTOWX. 
 
 Mr. David Jones, a licentiate of the original Middletown church, 
 occasionally preached at Freehold to relieve Aljel Morgan in charge 
 of that part of his field and tradition asserts that he estaljlished a 
 mission at Freehold in 1762 and after the organization of LTpper Free- 
 hold church with Mr. Jones, as its first pastor, he maintained the station 
 at Freehold. It is believed that under his administration a house of 
 worship was built in an isolated place about a mile from Freehold. It 
 is also affirmed by tradition that Abel Morgan often preached at Free- 
 hold, a number of members of Middletown church living in its vicinity. 
 Clusters of members of that church and stations for preaching were all 
 over "East Jersey" and pastors were often absent from home for months 
 responding to calls of the kind and usually had some licentiate to supply 
 their pulpit while absent. Rev. J. M. Challis afterwards pastor at 
 Upper Freehold, alluding to Freehold said: "This neighborhood 
 was left awfully destitute of Baptist preaching." 
 
 Rev. John Cooper in 1813, settled at Upper Freehold and in the 
 eight years of his charge, preached once a month on a week day in the 
 Baptist house near Freehold. Some converts were made and baptized. 
 Rev. Mr. Challis followed in 1822 and continued the regular monthly 
 week appointment. He writes of this period: "I found in the neigh- 
 borhood of Freehold, a very feeble and disorganized state." There 
 was but "one male member and a few feeble, but pious sisters. The 
 meeting house was almost in ruins and the congregation scattered and 
 pealed." This statement is not a surprise, considering the location 
 of the place of worship, a mile from the town, up a long lane away from 
 anywhere in which a monthly week day meeting was held and the house 
 repulsive within and without. Very soon Mr. Challis had the house 
 repaired, converts increased, the monthly meetings were multiplied 
 and Baptists grew to number one hundred. Mr. Challis continued 
 these labors for twelve years. 
 
 In 1834, ninety-two members of Upper Freehold were dismissed 
 to constitute the Freehold Baptist church. Two others made the 
 number ninety-four, who in November 1834, constituted themselves 
 the Baptist church of Freehold. These disciples adopted a pledge of 
 "entire abstinence from making, vending or using ardent spirits as an 
 article of luxury or living." In March, 1835, Mr. Challis resigned. 
 
FREEHOLD 223 
 
 disappointing the P'ruehold Baptists, who anticipated retaining his 
 services jointly with Upper Freehold. 
 
 A succession of pastors was C. J. Hopkins, 1835-37; P. Simonson, 
 1837-8; William Maul, 1838-43; J. Beldon, 1844-54. His pastorate 
 wrought a great change in the present and the future outlook of the 
 church. From seclusion and limitation it came to be a power and 
 to have influence in the community. This change was effected by u 
 new, large and suitable sanctuary in the town of Freehold. The writer 
 invited an exchange with Pastor Beldon purposely to preach in the 
 old house and thus to know it and the vast change from the old to the 
 new. The highest evidence of the noble manhood and piety of Pastor 
 Challis was his courage to endure and his faith in God to prosper his 
 word in the long service in a field where he had so great discourage- 
 ments. The new house was a fitting temple for worship, modern, con- 
 venient and quite equal to any other in the town. Mr. Beldon was a 
 happy pastor to accomplish this change to gather a large congregation 
 and to develop the church along the lines of Christian work and service. 
 Going to Freehold, under the existing conditions, meant failure for 
 himself and an almost useless strife of the church for life. Leaving 
 Freehold, the church and its large congregation was the equal of any 
 other in its social and spiritual influences. Mr. Beldon was brought 
 up in the first Baptist church of Philadelphia under such pastors as 
 Henry Holcombe, and W. T. Brantley, St., and it was not strange that 
 he proved his training. An unpretentious man, not a great preacher, 
 but a good and true man in whom confidence was safely reposed, his 
 personal worth gave him hold on the community and crowned his 
 ministry with success. 
 
 Succeeding pastors were W. D. Hires, 1855-59; T. R. Taylor, 1859- 
 62. The nation was undergoing the throes anticipating the Civil War. 
 The slavery question was a dynamite bomb when mooted. Monmouth 
 County of which Freehold was the county seat was a warming place 
 for politicians of a certain type. Mr. Taylor had opinions and none 
 knew that he had ever been afraid to do or to speak as his conscience 
 enjoined, and on the Sunday morning, before John Brown was hung, 
 Mr. Taylor prayed for him. A proper thing to do for one about to die. 
 But, "it was the last feather" and an unpardonable sin to the kind 
 of politicians that then influenced public opinion in Monmouth county. 
 Soon after his prayer, Mr. Taylor resigned, having accepted a call 
 elsewhere and was able to announce at his resignation: "that having 
 accepted a call he resigned his charge at Freehold." Nevertheless, 
 there were many loyal men who heartily sympathized with Mr. Taylor 
 in Monmouth County, but they were in the minority. While pastor 
 
224 NEW JERSEY BAPTIST HISTORY 
 
 for three years, Mr. Taylor enjoyed unusual prosperity in winning 
 converts. 
 
 On the same day in which Mr. Taylor rel ired from Freehold, Pastor 
 D. S. Parmelee began his charge. Pastor Parmelee was true to his 
 convictions of truth and duty. But he chose times for speech, having 
 respect for conditions. While pastor, the house of worship was en- 
 larged and conveniences for worship were added. lie had the longest 
 pastorate in the histor}' of the church only excepting that of Mr. Jones, 
 chat of Mr. Jones being before the constitution of the Freehold church. 
 Mr. Parmelee closed his pastorate in ^hc fall of 1875. Rev. H. G. 
 Mason, 1875-80; L. B. Chase, 1881-1883; H. F. Stillwell, ordained in 
 1884, continued till 1894; a new house of worship supplanted the old 
 one; the member-ship increased rapidly; Theodore Hcisig, 1894-1902. 
 
 The church has had eleven pastors. Of them, Mr. Beldon served 
 ten years; Mr. Parmelee, thirteen 3'ears; Mr. Stillwell, ten years. Mr. 
 Challis of his twelve years was pastor after the church organized only 
 five months and Mr. Jones preached at Freehold 1762-1813, about 
 fifty years, once each month. Virtually, four meeting houses have 
 been erected. When the first was built is unknown, only that it was 
 erected while Mr. Jones was pastor at Upper Freehold, probably before 
 1766, and was in use for nearly eighty years. The second building 
 was put up under Mr. Beldon in about 1845. The third house was 
 built under Mr. Parmelee and was an extension and a great improve- 
 ment on the former structure. The fourth, under Mr. Stillwell was 
 dedicated in 1890. 
 
 No history of Freehold church is complete without allusion to 
 Deacon H. Ely. When he resigned his Treasurership, he had held the 
 office for forty years and at his death been a deacon of the church 
 forty-five years. His mother was a remarkable woman. (See under 
 Holmdel incidents of this wonderful woman). Her sons were men of 
 lofty spiritual statu. Having had six sons and one daughter, three 
 brothers married three sisters, each sister was identified with another 
 denomination, and each became Baptists. Their pre-eminence in good 
 things is known to the pastors and churches with which they were 
 associated. The daughter was like to her mother and her husband 
 was an officer of the church when he died. As was almost universal in 
 early times there was a distillery on the farm near Freehold. Its 
 machinery was taken to the Holmdel farm, but it rotted where first 
 laid, the mother's plea prevailing against its use. Of one of these sons, 
 (said to the pastor) by a profane godless neighbor: "If I had a million 
 dollars, I would not hesitate to put it in his hands for keeping, without 
 a scrap of paper or security, sure that when I wanted it, I would get it." 
 
HOWELL AND MAKLBUUO 225 
 
 Thia aon had Ijceu a deacon for thirty years and in that time had not 
 missed a communion till his last illness. When one of these brothers 
 died insolvent, and widows and orphans would have lost their all, 
 another brother mortgaged his estate and paid the indebtedness of 
 that brother. Surely, these were giants of honor, godliness and truth. 
 Deacon H. Ely of Freehold was as noble, godly and true as others of 
 his brothers as the writer well knows by personal knowledge and had 
 experience of his rare worth and devotion to the best interests of 
 humanity, justifying the higliest appreciation of man. 
 
 The Howell church (now Ardcna) was named after the township. 
 Pastors of the Upper Freehold church had a station at Howell many 
 years since. Rev. D. Jones, the first pastor of Upper Freehold preached 
 at Howell, several years before 1766. Results of his labors must have 
 justified the including of Howell in their field. There may have been 
 Baptists among the early settlers, members of Middletown church and 
 the early converts joined there; when Upper Freehold was organized 
 and Freehold was identified with it, converts united there. Howell 
 is about six miles east of Freehold. 
 
 As population increased, a Sunday school and social meetings 
 were begun in 1860. Twenty-five members of Freehold Baptist church 
 were dismissed in 1860 to constitute the Howell church. Rev. H. 
 Wescott was the first pastor remaining five years. A work of grace 
 was enjoyed and a house of worship begun which was completed in 1861. 
 When he resigned, the membership of the church was one himdred 
 and five and all debts were paid. Brought up to business habits and 
 having a private income, he gave the benefit of these to churches, of 
 which he was pastor and ordinarily preferred young and needy churches. 
 For such, lie usually secured a house of worship and the payment of all 
 debts against them. Judging by his course in a long, ministerial 
 career of sixty and more years, it is doubtful if he would have accepted 
 a call to be pastor of a church able to care for itself. 
 
 Pastors following were: D. B. Jutton, 1865-69; A. J. Wilcox, 1870; 
 C. G. Gurr, 1871-74; E. S. Browe, 1874-79; William Archer, 1880-82; 
 H. Wescott, 1882-1904. A second pastorate of eighteen years at Howell 
 was had. Mr. Wescott was ordained in 1842. The writer then a licen- 
 tiate, recalls that himself is the only survivor of the ministers present. 
 Mr. Wescott is still (r904) in the active discharge of the duties of pastor 
 at Howell, at an age of ninety or more years. 
 
 Rev. W. D. Hires settled at Holmdel in 1836, (the "Upper Con- 
 gregation", as the church minute book styles it), while the "Lower 
 Congregation" (as it is styled in the miruite book of the church) kept 
 "Father Roberts" for pastor. Mr. Hires made stations at Keyport, 
 15 
 
22G NEW JERSEY BAPTIST HISTORY 
 
 Matawau and Marlboro until churches Avere organized at Keyport and 
 at Matawan. His successors continued preaching at Marlboro jointly 
 with the pastors at Freehold. Miss Ella G. Herbert, a member of the 
 Freehold Baptist church gave a legacy of five hundred dollars for the 
 building of a house of worship at Marlboro. The bequest was not 
 used till 1865, when her brother, O. C. Herbert, bought a shop in Marl- 
 boro and moving it to a suitable place, fitted it for a select school. 
 
 In June, 1865, Rev. Mr. Parmelee, pa.stor of the Baptist church in 
 Freehold formed a Sunday school in this building. At its opening, it 
 had fourteen scholars and six teachers. Mr. Parmelee provided all 
 needful appliances for the school and made a monthly appointment for 
 preaching. Mr. C. D. Warner, a licentiate of Holmdel chur h also made 
 a monthly appointment to preach. In the fall of 1865, plans were 
 adopted to build a house of worship. Mr. O. C. Herbert of Marlboro, 
 one from Freehold, two from Holmdel, were appointed a building com- 
 mittee and limited to an expenditure of two thousand dollars for the 
 edifice. Pastors Wilson of Holmdel, and Slater of Matawan preached 
 on the vacant afternoons, making a daily service. On February, 
 1867, the meetings were removed to the basement of the new house 
 of wor-ship and on the 16th of May, 1869, thirty-one Baptists constituted 
 the Marlboro Baptist church. The dedication of the house of worship 
 and of the recognition of the church occurred on May 25th, 1869. In 
 October 26th, 1869, Mr. E. C. Romine was ordained as an evangelist. 
 The occasion of the ordination being a series of meetings conducted by 
 Mr. Romine, and some of the converts wished him to baptize them. 
 The one house of worship is now in use. 
 
 The order of pastors have been: George Johnson, 1870-71; Laid 
 aside by illness. S. L. Cox, 1872-73; J. Thorn, 1873-74; B. C. Morse, 
 1874-76; died in April, 1876; S. L. Cox, second pastorate, 1876-78; 
 J. J. Baker, 1879-87; L. G. Appleby, 1888-9; L. G. Appleby, second 
 pastorate, 1891-92; W. N. Smith, 1894-98; C. H. Sherman, 1899-1900. 
 Two of these have had a second charge and one has died while pastor. 
 One retired on account of illness. Another died on account of age and 
 this was his longest pastorate. The outlook is not more inspiring 
 than other country churches. Foreigners are supplanting Americans in 
 rural districts and superstition and ignorance ensnares and blinds 
 them. 
 
 Hornerstown Baptist church was an outgrowth of Jacobstown 
 church. Pastor Hires of Upper Freehold had begun a mission there in 
 1872. Mrs. Deacon Goldy, living in the village had previously 
 begun a Sunday school, which may have led to the mission. Rev. Mr. 
 Thomas of Jacobstown in 1873, took hold of the mission, being nearer 
 
IIORNEllSTOWX 227 
 
 to Jacobstown than to Upper Freehold and held a series of meetings 
 in the school house and sevent(!en were baptized and joined Jacobstown 
 Churcli. The scliool house was locked and the meetings ended. It 
 was not objected to, that the people were converted, but to their being 
 Baptists. When thus shut out of the school house. Deacon J. Goldy 
 opened his house for the meetings. 
 
 Later, the resident Baptists bought a store house, the connnunity 
 uniting and paying for the property. Meetings were held there until 
 the church edifice was completed. In 1890, a local "mite society" 
 was formed to build a house of worship. The society began the house 
 in May, 1891, and completed the unique and beautiful sanctuary in 
 September, 1894. It was a rare instance of enterprise and of piety in 
 so few Baptists undertaking so noble a work. But little financial aid 
 from abroad was received. Credit for the success of the movement 
 is wholly due to the "mite society," the officers of which were: B. II. 
 Harker, president; Miss Belle Harker, secretary; Miss Ida Quicksill, 
 treasurer; William Harker, Jr., William L. Hopkins and A. E. Harker 
 were the building committee. 
 
 The church was organized in March 1897, nearly three years after 
 the dedication of the house of worship. Twenty-nine members, twenty- 
 eight of them from Jacobstown church constituted the church. Rev. 
 C. M. Sherman was the first pastor for one year, from October 1897. 
 Rev. A. E. Harker settled in 1898. Both of these were ordained at 
 Hornerstown at the same time. Rev. A. E. Harker was one of the 
 building committee that erected the church edifice and a brother to 
 the other Harker on that committee and to Miss Harker, secretary of 
 the "Mite Society" and organist in the choir. The old time practice of 
 our churches calling one of their members weis thus modernized. Mr. 
 Harker was paslor through 1900, and (1904) is pastor in Camden. - 
 
 These men, known and proved, were good and useful pastors. 
 Ashton and Burrows of Middletown, Stelle and Runyan of Piscataway, 
 Tomkins and Walton at Moristown, Benjamin Miller of Scotch Plains, 
 Moses Edwards of Northfield, Robert Kelsay, Job Sheppard at Cohansie 
 and Salem, Carman and Wilson at Hightstown, Southworth at Wan- 
 tage, Boswell and Allen at Burlington verify the wisdom of the choice 
 of these men. Necessarily, the Hornerstown church will be a feeder 
 to cities, to manufacturing and commercial centers, sharing with rural 
 churches, the experiences of parting with the active and efficient mem- 
 bers that mean development and excite inspiration. There is the 
 greatest need of such in the country churches for the training of the 
 foreign element, Christianizing and Americanizing it. 
 
CHAPTER XXIII. 
 
 PITTSGROVE AND MANAHAWKEN. 
 
 The Pittsgrove Church owes its early organization to the cultivation 
 of its field by Cohansie church. Morgan Edwards writes: "Some of 
 the first settlers in this part of the country were Baptists. Particularly 
 the Reeds, the Elwells, the Paulins, the Wallings, the Churchmans; 
 some from New England. These were visited by the ministers of 
 Cohansie and some others, particularly since they became a branch of 
 that church." 
 
 In 1742, a house by thirty by twenty-six feet wa« built on a lot 
 of one acre given by Henry Paulin. The deed is dated February 12th, 
 1742. It is well finished and the communion is administered the 
 fourth Sunday in every other month. The families belonging to the 
 congregation are about seventy-two, whereof, eighty-one persons are 
 baptized " The church had also a plantation of about sixty acres, with 
 a good house on it. The deed bears date May 12th, 1762. 
 
 This colony is said to have been companions of Sir Robert Carr in 
 1665, settling at Old Man's Creek. These companies joined Cohansie 
 church. The mother church made preaching stations and formed 
 branches in these localities. Nathaniel Jenkins, pastor at Cohansie, 
 especially interested himself in cherishing the Pittsgrove branch, which 
 included Baptists for miles distant. In 1741, Pastor Kelsay devoted 
 himself to Pittsgrove and built a meeting house the next year. He 
 was not ordained until 1750. Immediately after the death of Pastor 
 Jenkins and in compliance with his dying request, the Cohansie church 
 called Mr. Kelsay to be pastor. He had been twelve years at Pittsgrove 
 and was living in his own liouse. His attachment to the people and 
 to the place where he had labored so long, were very strong and he 
 declined the call. Besides, he was anxious that Rev. Job Sheppard 
 should be pastor at Cohansie. A fire consumed his dwelling and again, 
 Cohansie renewed the call and Mr. Kelsay yielded and was pastor 
 thirty-three 5^cars, till he died at seventy-eight years old. 
 
 In 1771, seventeen members of Cohansie received letters to con- 
 stitute Pittsgrove church. On the 15th of May, four pastors, Mr. 
 Stelle, Mr. Kelsay, Mr. Griffiths and Mr. Heaton of Dividing Creek, 
 met with the brethren and sisters who constituted Pittsgrove church 
 on the articles of faith and covenant which Mr. Kelsay had prepared 
 for them. The next day, May 16th, 1771, William Worth was ordained 
 
PITTSGROVE 229 
 
 their pastor. There was prosperity in the first ten years of his charge. 
 Many were added to the church by bapti.sm. Unity and spirituality 
 marked the years. Mr. Worth evidently had a strong hold on the 
 community, judging from his record of the number of funerals and 
 marriages and from the number of his congregations. Mr. Worth 
 went to the extremes of dishonor and by the removal of members to 
 other churches and the discouragement of others, had a majority and 
 kept the house for himself and his co-conspirators, excluding Baptists 
 from their house of worship. 
 
 At the end of twenty years from the settlement of Mr. Worth, 
 only thirteen women remained true to Christ. In the black night of 
 apostacy, they continued true to righteousness. These women held 
 meetings in groves and in private houses. Once, when Mr. Smalley, 
 pastor of Cohansie was preaching from an open wagon near the meeting 
 house, every hearer of Mr. Worth left him alone and went to hear Mr. 
 Smalley. In 1803, Mr. Worth and his two deacons were expelled from 
 the house and the "wolf in sheep's clothing" was deposed from the 
 ministry. Mr. Worth held fast to his universalism while in good health, 
 but when dying, repudiated it as false and a lie. 
 
 The names of these women ought to be kept. They were: "Sus- 
 anna El well, Catharine Harris, Reuhama Austin, Anna Robinson, 
 Tabitha Mayhew, Mary Nichols, Susanna Garrison, Lovica Elwell, 
 Elizabeth Atkinson, Priscilla Blue, Abigal Joslin, Reuhama Moore and 
 Rachel Brick, Reuhama Moore and Rachel Brick being the only con- 
 stituent members living." The writer recalls that when a resident 
 near Pittsgrove, being told that certain women members at Pittsgrove 
 maintained a weekly femalejjprayer meeting^at^their homes for fifty 
 years. 
 
 Upon the excision of the element of untruth from their midst, 
 a spiritual era set in. The same month in which Mr. Worth and his 
 adherents were excluded, three offered themselves for baptism and 
 ten others followed next month. An administration of the Lord's 
 Supper was enjoyed, the first observance of it in ten years. Mr. Oliver 
 Leonard supplied the church after Mr. Worth's removal for six months 
 and was ordained in June 1811. Up to 1827, the dire influence of the 
 past, hindered spiritual growth. Then William Bacon, M. D., of 
 Salem joined the church and supplied the church till August 1829, 
 when he was ordained and became pastor. Dr. Bacon's coming was 
 Providential. His character of high-toned Christian completeness and 
 cultured intelligence was an unanswerable appeal against the seeds of 
 evil, which Mr. Worth had sown everywhere. In 1831, Dr. Bacon 
 included Woodstown in his field and in 1833, he began the exclusive 
 
230 NEW JERSEY BAPTIST HISTORY 
 
 pastorate of Woodstown church, closing in 1833, seven years of labor 
 at Pittsgrove. 
 
 Rev. William Pollard settled at Pittsgrove in June 1833. Allusion 
 to "increasing congregations" and an encouraging condition of affairs 
 in the letters of the church to the Association is the only clue to the 
 work of Mr. Pollard, the church records of that time being lost. In 
 October, 1837, Mr. J. S. Eisenbrey was called and ordained that year. 
 He stayed nearly five years, was a true pastor and did much mission 
 work in near by localities, often riding twenty miles into the "Pines." 
 He was a staunch advocate of temperance. His salary was but one 
 hundred dollars and the parsonage farm. He also taught the district 
 school and instructed music classes and was a very busy man. He 
 was not singular in this. Salaries were very small and the fields large. 
 Four or five sermons each week, beside social meetings and many long 
 rides to stations and to visit distant members. Seldom less than three 
 and four sermons on the Lord's Day and a ride of fifteen to twenty 
 miles. Sympathetic and appreciative church members valued these 
 things by their frequent gifts to the larder, the barn and to the family 
 and home. The salary nominally, a pittance was enlarged and the 
 pastor had daily evidence of a kind and thoughtful people. Rev. 
 G. S. W'ebb said to the writer: "He had noticed that the country pastors 
 always had an ample store laid up for old age." 
 
 The time of favor for the Pittsgrove flock came; Rev. Charles 
 Kain, Jr., son of Deacon Charles Kain of Marlton, the father and the 
 son men of noblest worth, settled at Pittsgrove in the spring of 1842. 
 At once, tokens of Divine favor appeared. Old and young had a sudden 
 and great concern for their spiritual welfare. Mr. Kain, Jr., having been 
 ordained in September, scores were baptized. Ere long, a modern 
 and spacious brick sanctuary was built in the place of where the old 
 house stood. Mr. Kain stayed only four or five years, choosing another 
 field where he had previously labored. 
 
 In 1847, Mr. W. F. Brown entered as pastor and was ordained. 
 While pastor, a parsonage was built. His stay was only three years 
 Rev. Abel Philbrook followed for three years till February 1854. In 
 May, Rev. Daniel Kelsay became pastor. Mr. Kelsay was the grandson 
 of Robert Kelsay of Cohansie, who began his ministry and was ordained 
 at Pi tsgrove. Like to his grandfather, he was a man of rare worth. 
 Without sentimentalism and clap trap notions, he was wholly indifferent 
 whether his doctrinal views hurt Daniel Kelsay or not. In days when 
 it cost position and repute, he was an Abolitionist and a high toned 
 temperance man. At the Civil War he was on the right side and gave 
 a son and that son gave his life to preserve the Union and to destroy 
 
PITTSGROVE 231 
 
 slavery. Pittsgrove church prospered under his labors. Many also 
 came into the kingdom of Christ and were added to the church. Three 
 young men were licensed to preach. One of them, his son. Pastor 
 Kelsay held his pastorate ten years, closing it in 1863. As at Mana- 
 hawkin, so at Pittsgrove his service was of great value. 
 
 Rev. A. B. Still entered the pastorate in October 1864. Despite 
 his earnest and faithful service, the distractions through the Civil 
 War were serious hindrances. Many converts were a happy fruitage 
 of his labors. From November, 1867, to April, 1871, Rev. Levi Morse 
 ministered as pastor. Within these nearly four years, Mr. Morse 
 preached eight hundred and sixty-six sermons and baptized one hundred 
 converts into the church. The parsonage was much improved and a 
 mission chapel costing two thousand dollars was built at an out station. 
 Having accepted a call elsewhere the church yielded to his removal in 
 August 1871. 
 
 Mr. Mott came from the Seminary, was ordained, was pastor till 
 April 1874. The next August, Rev. Morgan Edwards became pastor. 
 Morgan Edwards is a name widely known among Baptists, as even 
 Roger Williams or Obadiah Holmes, Sr. The first Morgan Edwards 
 whose "Materials for Baptist History" are invaluable, was pastor of 
 the first Baptist church in Philadelphia. He has been styled "the 
 Princely Edwards." The Morgan Edwards who settled at Pittsgrove 
 in 1877, was a lineal descendant of Morgan Edwards the historian, and 
 named for him and as "mighty a man in the Scriptures." and as a 
 preacher as any living man. How he ever settled at Pittsgrove is 
 imaginary and was one of his idiosyncrasies of which he had many. 
 The writer has knowTi him for forty years. He heard him preach for 
 weeks continuously. He has listened to Richard Fuller, W. T. Brantly, 
 Sr., John Hall and others said to have no superiors, but has never heard 
 a greater preacher than M. Edwards, Jr. Mr. Edwards did not stay 
 long at Pittsgrove. The eccentricities characteristic of the man may 
 be a reason. Whatever his peculiarities, he was eminently a godly 
 man, conscientious, benevolent. His company was a charm. Himself 
 and family were often cold and hungry for he emptied his pockets to 
 give to others what himself and his were suffering for. 
 
 Rev. L. Morse was recalled to be pastor in 1875 and his second 
 pastorate lasted till 1878. Many were baptized. Extensive improve- 
 ments were made on the church edifice. The old parsonage was sold 
 and another built near the meeting house. Rev. J. J. Reeder became 
 pastor in July 1878. Only pleasant things are said of him and of his 
 work b}' the church and l)y those familiar with his pastorate. He 
 resigned about 1881. From then till 1900, six pastors followed. T. G. 
 
232 NEW JERSEY BAPTIST HISTORY 
 
 Denchfield, one j'ear; J. W. Taj'lor, months; C. D. Parker, three years; 
 E. B. Morris, one year; L. Myers, eight years; F. H. Farley, 1897-1900. 
 A new house of worship was built in a better location, under Mr. Myers, 
 which was dedicated in December 1893. The same year the church 
 received a legac)' of two thousand dollars. 
 
 The constancy of Pittsgrove under great adversities maintaining 
 the truth despite the defection of its pastor and of his purpose to destroy 
 the church. The integrity of thirteen women for ten long, weary years 
 saving the church is memorable and later, one man. Deacon John Combs, 
 for many years, steadied the trembling ark. The writer knew him 
 well. While the many said, "Give it up," he kept right on as if the sun 
 was just rising. 
 
 We can scarce realize the difference between the comforts and 
 convenience of our sanctuaries and those in which our ancestors wor- 
 shipped. The cabin home of the new settler with its small and only 
 window, dirt floor, its uncouth attic, access to which was by a rude 
 ladder is no greater contrast to the spacious residence of to-day, with 
 its conveniences of light and heat and furniture and baths, than is the 
 contrast of the comforts and appliances for enjoyable worship that we 
 have, with those of an hundred and more years ago. 
 
 Since Pittsgrove was organized, the church has had twenty pastors, 
 of whom, seven have been ordained. Mr. Worth was pastor eighteen 
 years. Mr. Daniel Kelsay, nine years; Mr. Myers, eight years. Three 
 meeting houses have been in use by the church. The first was built 
 in 1742 and was in use one hundred and three years. The second 
 house was built in 1845; the third in 1893 and is now in use. Two 
 parsonages have been built. A house of worship was built at "Old 
 Man's Creek" in 1773. Evincing a purpose to hold for the future the 
 ground they then occupied. These early Baptists were enterprising 
 and did not spare either their money or their labor to build up the 
 Kingdom. They held truths well worth maintaining at the cost of 
 work, persecution and life. 
 
 Manahawken is on the southeast shore coast of New Jersey. 
 There stood there an old meeting house, twenty-four feet square, 
 which Morgan Edwards says was built in 1764, on an acre lot, the 
 gift of John Haywood. Mr. Edwards had been misinformed as to 
 the date of the building of the house, for the date of the deed 
 of the lot is August 24th, 1758, and the lot is described as be- 
 ginning at a stake two hundred and sixty-five links northwest 
 from the meeting house, so that the house was there at the date of the 
 deed. It had also been built before the date of the deed. How long 
 before, none can tell. It was a Baptist meeting house built by 
 
MANAHAWKEN 233 
 
 Baptists chiefly by John Haywood. This church edifice was the first 
 house of worship built in Ocean county. 
 
 The scarcity of houses for worship made it a convenient center 
 for all denominations. Baptists not having a pastor, enjoyed like 
 other good people hearing the Gospel from ministers of other denom- 
 inations. Quakers, Presbyterians, Methodists and other evangelical 
 people were welcome to it. Thus Baptists answered the repeated 
 assertion of Baptist bigotry and closeness. Baptists thus verified the 
 fact that they had less sectarianism than other professed disciples, 
 insisting as we do, on our fundamental principal, that everyone has a 
 right to think and to speak his opinions and must be his own judge 
 of his conscience. 
 
 Mr. Haywood was from Coventry, England. In a letter written 
 I)y John Brainerd in 1761, he names Mr. Haywood and Randolph as 
 Baptists who entertained ministers of all denominations and that they 
 believed in toleration. Beside (John or James, the name varies in 
 authorities) Haywood, "Benjamin Reuben and Joseph Randolph from 
 Piscataway settled in this neighborhood. They were visited by Rev. 
 Mr. Blackwell in 1764, of Hopewell (?) who preached and baptized 
 five." Four Baptists from Scotch Plains joined the colony about this 
 time and they numbered nine Baptists (ought not this to be nineteen, 
 or, at least, sixteen?). Rev. Benjamin Miller of Scotch Plains visited 
 them and in 1770, constituted them a church. Isaac Stelle of Piscata- 
 way and Peter Wilson of Hightstown, each of these three men accounted 
 the whole world their field. Comprehending in their sympathies and 
 consciousness the needs of lost men for salvation. Nathaniel Jenkins 
 of first Cape May and Robert Kelsay of Cohansie were men of the same 
 kind. Though limited by their field on the peninsula of southern New 
 Jersey, to comparatively narrow surroundings. These however, were 
 well looked after. 
 
 Rev. H. Crossley was the first pastor of Manahawken church and 
 settled there in 1774. Next year, Mr. I. Bonnell, a licentiate of the 
 church was called to be pastor and was ordained. He also continued 
 only a year. With his resignation, a cloud overcast the church till 
 1799. The Association then propo.sed to drop the name of the church. 
 But a few members of the Association claimed that if Rev. J. P. Peck- 
 worth of Philadelphia could visit them, he might be the means of 
 recovery. He did so, and found only five women members of the 
 church. Not the only instance where a few women saved the life of 
 a church, as at Pittsgrove, Eatontown and others, of whom it could be 
 written: "I know thy works and has borne and hast patience and for 
 my name's sake hast labored and hast not fainted." 
 
234 NEW JERSEY BAPTIST HISTORY 
 
 Mr. Peckworth's visits and those of others whom he influenced to 
 go to Manahawken, resulted in the conversion of many who were bap- 
 tized. In the meantime, two of the five women died and could three 
 women constitute a church, was questioned. It was decided, "Yes." 
 In accord with the words of Christ: "Where two or three of you are 
 met, there am I, etc.," The two or three was decided to be enough to 
 constitute a church. Pastor Magowan and Benjamin Hedges of Pem- 
 berton visited the church and at the request of the three sisters, Sarah 
 Perrine, Mary Sprague and Elizabeth Sharp, gave the hand of fellow- 
 ship to twenty persons, who had recently been baptized. In the same 
 year, four more were baptized and the next year, seven were baptized 
 and in 1805, forty-four were baptized and the membership of the church 
 increased to sixty-eight. Mr. Carlisle, a licentiate of Pemberton often 
 visited Manahawken. Rev. Benjamin Hedges of Pemberton is said 
 to have been pastor prior to 1823. 
 
 The many gaps in the church records make it impossible to give 
 a consecutive account of the church. Rev. Ezekiel Sexton was pastor 
 1834-39. He was an efficient pastor, as also a most lovely man. From 
 1839-40, Rev. Daniel Kelsay was pastor. He was the son of Robert 
 Kelsay of Cohansie. Lacking the brilliant qualities of his father, he 
 was a standard man of rare worth; the longer and better known, the 
 more valued for his integrity and intelligence. While pastor, some 
 sixty to seventy united with the church. A successor writes of him: 
 "He exerted an influence intellectually and religiously on the community 
 which is still felt." Part of this time he was principal of the Public 
 school and sustained the reputation of being one of the best teachers 
 in the country and many were sent from a distance to enjoy the benefit 
 of his instructions. Mr. Kelsay had been at Mr. Aaron's school and 
 had caught some of the incomparable teaching gift of that wonderful 
 man. 
 
 The Manahawken church has had twenty-three pastors, two of 
 whom died while pastors. John Todd was licensed to preach, while 
 Mr. Kelsay was pastor and later was ordained. Mr. Todd was one of 
 the most devoted and indefatigable missionaries of the New Jersey 
 Baptist State Convention, travelling on foot from Cape May to Long 
 Branch in the "Pines" carrying the lamp of life to thousands, who 
 but for him would not have known the way of life. After Mr. Kelsay, 
 other pastors were: L. S. Griswold, Rev. Mr. Philbrook, James Thorn, 
 J. Perry, A. H. Folwell, S. Semour, A. H. Folwell, second charge; E. S. 
 Browe, C. A. Mott, C. P. DeCamp, E. L. Stager, who died in the third 
 year of his pastorate. J. F. Bender, W. II. Eldridge, under whom a 
 parsonage was bought; W. N. Walden, who died in 1893 in the ninth 
 
MANAHAWKEN 235 
 
 year of his pastorate; G. C. Horter, G. C. Ewart, E. F. Partridg;c, H. 
 Stager, 1900. 
 
 The small salary accounts for most of these changes. Manahawkin 
 is an isolated field. Distant from business centers and until a "resort 
 by the sea," will not have a large population. Still such churches 
 give the Ganos, Peter Wilson, Benjamin Miller, Kelsays and South- 
 worths to our churches and are the mountain springs which thousands 
 of miles inland, nourish the oceans. 
 
 The large share which some of our oldest churches have had in this 
 distant locality is noteworthy. Piscataway and Scotch Plains con- 
 tributed a majority of the constituents and Pastor Miller was its voucher. 
 Pemberton also came to its aid in the days of extremity. Its Pastor 
 Magowan did anew the service Pastor Miller had rendered. Of the 
 first meeting house we had an account. It was a memorial of a good 
 man, the lone Baptist, who did "what he could" for Christ and for 
 his adopted country. When it had fallen into decay. Rev. C. W. 
 Mulford, pastor at Pemberton, was piincipally instrumental in having 
 a second house of worship built. Another instance of the worth of 
 that good man to coming generations. The third house of worship, 
 now in use, was begun under Pastor A. H. FolweU in 1865, and was 
 completed in 1867, the first year of Mr. Browe's service. 
 
 When in 1876, fifty-eight members were dismissed to form the 
 West Creek church under Pastor C. A. Mott; they say referring to the 
 organization of that body: "We have transferred to them the church 
 property there." That property was an old Methodist church edifice, 
 bought and repaired, through Dr. T. T. Price of Tuckerton. In the 
 winter of 1875-6, sixty-nine converts had been baptized at West Creek, 
 These were constituted the West Creek church and joined Manahawkin 
 church as being the nearest Baptist church. 
 
 To have sent John Todd on his mission of love to the destitute 
 in the "Pines" justified the one hundred and thirty years of struggling 
 church life and the early attempt of Mr. Haywood to minister the 
 word of life, and built a house of worship, nearly two hundred years 
 since, compensated a thousand fold for the costs of maintaining 
 the church. The constituents of West Creek church, though dismissed 
 from Manahawkin church, very rarely worshipped at Manahawken, 
 the link to Manahawkin was exclusively the pastor, Mr. Mott, who 
 preached at West Creek on the afternoon of the Lord's Day. 
 
CHAPTER XXIV. 
 
 KEYPORT AND MATAWAN. 
 
 Keyport is on the shore of the Raritan Bay in Monmouth county, 
 six miles from Middletown village. At the time of the organization 
 of the Baptist church, in 1840, it was a small village of late origin. 
 The pastors of Middletown, Holmdel and Jacksonville had appoint- 
 ments there for several years before the Baptist church was formed. 
 Thus Baptists increased until their number justified an organization 
 of a Baptist church. Rev. J. M. Carpenter of Jacksonville, first made 
 a regular appointment. Mr. S. Sproul, a licentiate of Middletown, 
 a resident at Keyport was active in maintaining social devotional 
 meetings there. Providentially, Rev. F. Ketchum, an evangelist 
 came to Middletown. Hundreds of converts were a result of the 
 meeting. 
 
 A proposal to found a branch at Keyport was rejected and a 
 Baptist church of eleven constituents was organized in August 1840. 
 On the same day, Mr. Ketchum baptized twelve converts into its 
 fellowship. The Board of the State Convention appointed Mr. Jackson 
 Smith, a licentiate of Middletown church its missionary at Keyport. 
 Mr. Smith gave up the field and in February 1841, the Board was asked 
 to appoint Mr. William V. Wilson to Keyport. They did so. Mr. 
 Wilson was ordained in May 1841. Rev. Mr. Wilson has lived and his 
 ministry has been exclusively in Monmouth county. New Jersey, where 
 he has been pastor of three Baptist churches, Keyport, Navesink and 
 Port Monmouth, closing his pastoral work January 1, 1892, of fifty-one 
 years, being past his eightieth year and pastor of the third church to 
 which he ministered thirty-eight years. These fifty years of pastoral 
 labor within so narrow a circuit is an indication of the worth of the 
 man and of his influence. Himself financially able, churches, missions 
 and education were quietly uplifted from depths. 
 
 A meeting house was built at Keyport the first year of Mr. Wilson's 
 pastorate. Originally, Keyport church had been constituted as the 
 third church of Middletown. Holmdel being the second Middletown. 
 But in 1850, the name was changed to first Baptist church of Keyport. 
 Soon after settling at Keyport, Pastor Wilson made a regular appoint- 
 ment at Middleto-wn point, (now Matawan). He also administered the 
 Lord's Supper in school hou.ses for the convenience of the Baptists 
 scattered in the (now Marlboro township). In 1850, Mr. Wilson 
 
MATAWAN 237 
 
 secured the erection of a very neat and conimodius house of worshij) 
 in Matuwan. Mr. Wilson resigned in August 1853, after being pastor 
 more than twelve years. The growth of the church had been constant 
 and the increase was such that a larger and better church edifice was 
 necessary and measures were taken to build it. 
 
 In June 1854, Rev. J. Q. Adams entered the pastorate. In little 
 more tlian a year, he gave up his charge. Mr. Wilson was called but 
 declined to return. After a long interval in the pastorate. Rev. F. A. 
 Slater accepted the pastoral charge in the latter part of 1856. The 
 resignation of Mr. Wilson delayed the plans for a new house of worship, 
 but earnest plans were adopted at the coming of Mr. Slater and the 
 meeting house was nearly finished when he resigned in 1862. Next 
 December, Rev. A. P. Greaves became pastor; the new church edifice 
 was dedicated while he was ministering to the church. His resignation 
 took effect in 1864. 
 
 On the next June 1865, Rev. F. F. Cailhopper was called and soon 
 after settled as pastor. His stay was but four years. A long interval 
 occurred in the pastoral office and the church prospered as much as 
 the conditions allowed. Rev. J. K. Manning entered the pastorate in 
 October, 1870; held the longest pastoral charge the church enjoyed. 
 Resigning in 1883, about thirteen years. The succession of pastors 
 since hji,s been: S. K. Dexter, 1883-89; J. D. Crumley, 1890-99. Up to 
 1900, the church has had nine pastors, two of whom remained twelve 
 and more years each. Several members have been licensed to preach. 
 The church has not been disturbed with discord. Deacon Thomas 
 Burrowes has been an efficient co-worker with the church and the 
 pastors. Equally active in all missions in the vicintiy of the church 
 and the Association missions. One church, Matawan has been colonized 
 from Keyport church. 
 
 Although Matawan Baptist church is closely related to Keyport 
 Baptist church. Baptist interests there antidated the beginnings of 
 Baptist movements at Keyport. Before 1830, Pastor Roberts of first 
 Middletown church preached in the house of Mrs. Elizabeth Bent at 
 Matawan. Pastors J. M. Carpenter and J. Goble of Jacksonville also, 
 preached in Matawan. Mr. Carpenter lived in Matawan two years. 
 Rev. William V. Wilson, while pastor at Keyport preached regularly 
 at Matawan for nearly nine years. Converts there were baptized into 
 the membership of Keyport church. Of the thirty-two Baptists who 
 constituted the Matawan Baptist church on October 22nd, 1850, twenty 
 were from Keyport and a church edifice was built for them by Pastor 
 Wilson of Keyport the same year. It would not surprise those who 
 know Mr. Wilson if they learned that he was the largest donor for its cost. 
 
238 NEW JERSEY BAPTIST HISTORY 
 
 The Matawan church chose Rev. Job Gaskill of Columbus for 
 their pastor. Mr. Gaskill was a missionary of the Board of the State 
 Convention at work about Matawan. Mr. Gaskill was one of the most 
 devotedly godly men and Mrs. Gaskill one of the most active and 
 earnest among Christian women. Both of them had ample private 
 means and relieved the church of wholly caring for them. Mr. Gaskill 
 was a very frail man, though he had immense courage. Only a few 
 months sufficed to lay him aside and he was compelled to return home 
 Additions to the church greatly strengthened it. Mr. D. F. Twiss 
 followed as pastor. But like to his predecessor, he was very frail. 
 Sad affiictions befell him. Death claimed his four children. Disease 
 preyed upon his companion and hemhorrages warned him of his own 
 early death and in October 1853, he resigned to the grief of the church 
 and community. He died June 30th, 1857, and entered into his re- 
 ward. 
 
 In June 1854, Rev. J. W. Crumb became pastor. For four years 
 he wholly served the chriu'ch. In the last year of his charge a great 
 calamity befell the church : their church edifice was burned in February 
 1858. The insurance policy had expired days before and the loss was 
 total. The loss of the pastor and the burning of their house of wor- 
 ship was a concurrence of disappointments, nearly fatal to the church. 
 But a conference of neighboring pastors pledged them help in their 
 need. Pastor Crumb closed his labors at Matawan in May, 1858. A 
 hall was rented and a "permanent supply" obtained. Pastor Slater 
 of Keyport assured them of an afternoon Lord's Day service till they 
 had a pastor. 
 
 Rev. J. E. Barnes settled as pastor in November 1859, remaining 
 two and more years. These years had ample returns. Large con- 
 gregations waited on his ministry and his executive gifts wrought to 
 complete a new house of worship. A graduate, Mr. R. G. Farley, 
 came within a year and was ordained. In the next four years, their 
 ncAV church edifice was paid for. The hardships of short and new 
 pastorships and of the fire, caused a decline of the membership and of 
 the financial and spiritual strength. However, Rev. F. A. Slater 
 entered the pastorate in October 1866. In a few years, harvests of 
 converts and renewed vigor confirmed the choice of the pastor. Mr. 
 Slater was pjistor for twenty-three years. Resigning in September 
 1889, on account of increasing infirmities, suffered several years since 
 in a railroad accident. 
 
 'vv In January 1890, Rev. C. L. Percy became pastor and closed his 
 charge in October 1894. Two members of the church (women) sailed 
 in 1892, for mission work in India. Pastor H. J. Whalen settled in 
 
MATAWAN 239 
 
 Junuiiry 1895 and resigned in January 1S99. On the next June, Kev. 
 J. Y. Irving accepted a call to be pastor. 
 
 While the church has hopeful prospects, the commercial and 
 business future of the town does not indicate an extensive growth. If 
 William V. Wilson is included as pastor, the church has had ten pastors. 
 Two houses of worship have been in use. The first built in 1850 and 
 burned in 1858; another now in use. There is not a published state- 
 ment of members having been licensed to preach and yet, two female 
 members are in India as missionaries. 
 
 9^ 
 
CHAPTER XXV. 
 
 RED BAXK, EATOXTOWN AND LONG BRANCH. 
 
 Shrewsbury in which Red Bank is located had been for many 
 years, an unkno^\ai land to Baptists. Red Bank was a small village 
 in 1843. Since the ministry of Samuel Morgan, nephew of Abel 
 Morgan, who followed his uncle Abel Morgan when he had died, as 
 pastor of first Middletown, there had not been Baptist preaching in 
 Shrewsbury, except the monthly service by Ptistor D. B. Stout of first 
 iNIiddletown at Red Bank. Abel Morgan went everywhere preaching 
 and if doors were shut, he opened them, going in without invitation. 
 Long Branch(East) was one of his stations. Samuel Morgan kept up 
 the appointment and gathered many converts. 
 
 Mr. Bennett, who followed Samuel Morgan as pastor of Middle- 
 town church dropped all the out appointments of his predecessors and 
 attended to his farm, more than to cultivating spiritual fields. AVith- 
 out meaning to misrepresent him, he looked after himself rather than 
 after the Kingdom of God. Politics ended his ministerial career and 
 thus it happened that Shrewsbury was lost to the Baptists and the 
 covetous greed of a preacher, also lost the labors of more than fifty 
 years. 
 
 The first pastor and missionary at Red Bank renewed the appoint- 
 ment of the Morgans at Long Branch, and meeting descendants of the 
 early Baptists, was glad to hear the ministries of their fathers and 
 mothers, who had told him that their ancestors were Baptists, but 
 being "left out in the cold," had nowhere else to go than to other 
 denominations. 
 
 The MiddletowTi shore of the Navesink river was lined with Baptist 
 families, but on this side of the river only nine Baptists lived in Red 
 Bank, and two east of here. The Episcopal and Presbyterian churches 
 were in the village of Shrewsbury, also the "Friends' Meeting." A 
 Methodist church was in Rumson; another below Long Branch; and a 
 houseless interest of the Methodist family below Red Bank. Pastor 
 Stout of Middletowm preached here in the "Forum" once in each month; 
 also Mr. Taylor of Shrewsbury monthly. These were the only regular 
 religious services in Red Bank up to November, 1843. 
 
 At the meeting of the Board of the New Jersey Baptist State 
 Convention with the New Jersey Baptist A.ssociation in Jacobstown, 
 September 12th, 1843, Pastors Stout of Middletown, Hires of Holmdel, 
 
RED BANK 241 
 
 and Wilson of Kcyport, called attention to Red Bank and Shrewsbury 
 as a mission field. Unbeknown to one another, each of them asked a 
 young man to visit Red Bank and vicinity. Impressed with this 
 concurrent request the yoimg man whom they asked, invited a mutual 
 conference, when it was arranged for him to visit Red Bank. 
 
 God was in this thing. For many months he had been looking 
 for a place. He had traversed a large part of eastern Pennsylvania 
 and middle and west Jersey; not for a church, — for he had from the 
 first determined that he would not follow any one in the pastoral office, 
 and would therefore settle in a new and unoccupied field and have 
 only the one life-long settlement. He had also a choice of locality, 
 and a decided preference like to that of John the Baptist — a place where 
 there "was much water." As yet he had not seen the place to suit 
 him. When, however, he came here, saw these hills and plain and 
 people and river he said to himself: "I have found it. Here I come 
 and stay and die." 
 
 In October, 1843, the Board of the State Convention appointed 
 him, T. S. Griffiths, their missionary in this region for six months. 
 Returning to Red Bank, he began his ministry on the evening of No- 
 vember 17th, 1843, with a congregation of thirty-three persons. 
 
 Prior to his coming back our Methodist brethren had suddenly 
 awakened to the great importance of this field. It is usually so. How- 
 ever long a place is left desolate, if Baptists enter it other names of the 
 Christian family quickly discover the need of its people of their 
 doctrinal ideas. There may be two reasons for this — first, the Baptists 
 are good leaders; second, they are safe to follow. 
 
 The pastor's salary was about two hunderd dollars, and he must 
 needs keep a horse. And yet he not only did not lack any needful 
 thing, but always had great abundance and avoided the plague of debt. 
 
 Large salaries were not given nor expected by pastors in New 
 Jersey till later years. But the salary was not an index of income. 
 Really, the pastors then had larger revenues than now, and those 
 who remained long in the state rarely failed to lay by a store for retired 
 life. The longer settlements of former days were due largely to the bond 
 of mutual interest and love which these tokens expressed. The brisiness 
 feature of pastoral settlements in these times is the most satisfactory 
 explanation of their short and uncertain tenure. It will always be, 
 that pastors who impress the people that their "living" is secondary 
 to their "service" will have a place in their hearts and a share of their 
 substance, which very practically verifies the Scripture. "The laborer 
 is worthy of his reward." 
 
 The early settlers of Shrewsbury differed from those in other parts 
 
 IG 
 
242 NEW JERSEY BAPTIST HISTORY 
 
 of Monmouth County, chiefly Quakers. They gave caste to the religious 
 ideas of the people. Other denominations made but little progress. 
 When Hicksitism absorbed Quakerism, but few remained of the Ortho- 
 dox "Friends." The door was opened at the widest for infidelity, 
 especially in churchle.ss communities. Red Bank, although having 
 neither a house of worship, nor a church organization was leavened 
 with evangelical sentiment. Numerous members of neighboring 
 churches being residents in the place. 
 
 The missionary of the convention labored almost a year before 
 the Baptist church was organized. This delay was caused by the 
 opposition of the Baptist household across the river. Generous offers 
 were made to the missionary if he would leave the field, it being insisted 
 that a Baptist church in Red Bank would seriously impair the member- 
 ship and influence of first Middletown church. Neither did all of the 
 resident Baptists approve the movement. Nevertheless, a Baptist 
 church was formed of fourteen constituents on August 7th, 1844. The 
 missionary was also, at a later date, ordained as pastor. Lots were 
 bought and the walls of the basement were built and paid for. The 
 house, however, was not completed and dedicated until 1849. The 
 same opposition to the completion of the building delayed it, as had 
 hindered the organization of the church. For some time, the Secretary 
 of the American Baptist Home Mission Societ)^ had been impressing 
 the pastor with the duty of going West and take charge of the first 
 Baptist church at Milwaukee, Wis. He prevailed in January, 1850, 
 when the pastor resigned to go on this mission; very much against his 
 own convictions. The labors of this first pastorate were in Inying 
 foundations. Usually in winter, he preached at Red Bank seven times 
 in the week. In summer, four and five times on the Lord's Day, riding 
 twenty miles to different appointments. The church edifice at Red 
 Bank was crowded on the Lord's Day. A clergyman of another dt nom- 
 ination was baptized and others, active officers in Christian denomina- 
 tions were baptized. 
 
 When first constituted, the church was known as the Shrewsbury 
 Baptist church, later the name was changed to Red Bank. In August 
 1850, Rev. R. T. Middleditch became pastor and held the office for 
 sixteen years. Large accessions by baptism and letter from first 
 Middletown were received in the winter of 1850-1; those last mentioned 
 would have been constituents, but for the opposition made to the 
 forming of a Baptist church. Concord and discord occurred at the 
 close of Mr. Middleditch's t«rm of office and he resigned. Seventeen 
 members were dismissed in 1853 to found a Baptist church at Eaton- 
 town, about four miles from Red Bank. Mr. Middleditch giving as a 
 
EATON TOWN 243 
 
 reason for this unwise step, his inaljility to occupy the field. Additions 
 and improvements were made in the meeting house as occasion required. 
 Following Mr. Middleditch, Rev. C. W. Clark settled as pastor in 1868. 
 A chapel was built at Leedville an out station in Middlctown in 1869. 
 The succession of pastors was: Mr. C. W. Clark, 1868-71; E. J. Foote, 
 1871-75; B. F. Leipsner, 1875-82; J. K. Manning, 1883-97; W. B. Matte- 
 son, 1897-1904. 
 
 Five members have been licensed to preach. One church, Eaton- 
 town, has been colonized from Red Bank. The first hou.se of worship 
 cost, under the superintendence of Mr. C. G. Allen and with rare econ- 
 omy, three thousand dollars. The second, built in the pastorate of 
 Rev. J. K. Manning cost thirty thousand dollars. The difference 
 indicates growth. Two deacons of first Middletown were among the 
 constituents of Red Bank church, father and son, the venerable 
 Daniel Smith and Joseph M. Smith. A brother of Joseph was also a 
 deacon at Red Bank later. Another Smith, also a deacon in no wise 
 related to the former family, had it written of him: 
 
 "Deacon Sidney T. Smith was a very modest man. But he was 
 never known to be missing when time or money or hardship was in 
 demand. In the torrid heat of summer, or the slush and snow and 
 cold of wnter, he walked miles to be in his place, superintendent of the 
 mission Sunday-school. 
 
 And of Joseph M., it was truly said: 
 
 "Deacon Joseph M. Smith was a gentle spirit; a man of reading 
 and of intelligence and of eminent devotion — a rock; always found 
 where you would look for him, and when wanted within call." 
 
 Red Bank has had seven pastors, one of whom served sixteen 
 years; another fourteen years. 
 
 Eatonto^Ti was originally a Quaker village. The planting of a 
 Baptist church there as early as it was, was a mistake. It began a 
 lingering life of disappointment. Had a branch of Red Bank been 
 formed and the pastor preached there monthly and social meetings on 
 other Lord's Days, in connection with the Sunday school, all would 
 have been well. But two male members were identified with the church 
 and none of the members had been baptists long. The first sermon 
 preached by a Baptist in the town was by a missionary of the New 
 Jersey Baptist State Convention in 1843. Religious meeting was not 
 remembered by the oldest inhabitant ever to have been held there, 
 except a funeral service. Only two church members lived in the place, 
 a hu.sband, Methodist, and his wife, Presbyterian. Occasionally they 
 went to their o-\vn church. 
 
 A club of men took the "Infidel Investigator," of Boston. As 
 
244 NEW JERSEY BAPTIST HISTORY 
 
 colportcirs they distributed the paper. When the missionary asked 
 for the school house for preaching, there was a long list of ol:)jcctions, 
 most of them, silly, one that other ministers would ask the same liberty. 
 They did. Baptists coming to a town opens the eyes of Pedo Baptists 
 to their pernicious teaching, and it must have an antidote. Consent 
 was given and if "no harm was done the trustees would see." They 
 saw and continuous appointments were made. In the winter of 1845 
 and 6, consent was given for evening meetings. These continued for 
 four months. The missionary riding four miles and back to Red 
 Bank every night through storm and mud. Divine power was manifest 
 in the meetings. One of the proudest men and chief of the club kneeled 
 publicly and confessed his need of Christ. A large number came into 
 the new life and the religious caste of the place was wholly changed. 
 
 Ten or twelve years after the building of the meeting house, it was 
 to be sold by the sheriff. But seven women, the first baptized of the 
 meeting of 1845 and '46, the only members of the church left, pledged 
 each other to save it from sale. Other denominations wished to buy 
 it. But these women would not sell. One of them rented the house 
 and kept up worship in it. About 1871, the pastor of the Holmdel 
 church sent word to these women and to certain Baptists living at and 
 ^near to Red Bank, to meet him in the church at Eatontown on a given 
 afternoon of a Lord's Day. A crowded house met him and six hundred 
 dollars was raised to support a pastor at Eatontown. 
 
 In 1872, Rev. W. D. Seigfried was secured and the members in- 
 creased from seven to sixty in a short time. One of the seven women 
 was a grand-mother. While young she was converted. Kindred 
 and friends urged her to unite with them, with the Methodist church, 
 but she said, "No, the New Testament makes me a Baptist." But 
 they said: "There is not a Baptist church in all of this section." "There 
 will be before I die and I will wait till a Baptist minister comes along. " 
 Youth, middle life, children and grand children came. The venerable 
 woman passed, it may be, her seventieth year, was one of the four 
 whom the missionary baptized at Eatontown. He welcomed her 
 children and her grandchildren and two of her grandsons are Baptist 
 pastors. 
 
 Seventeen members united to forni the Eatontown church in 
 1853. The pastors were: C. A. Votey, 1853-55; J. Teed, 1856-7, or- 
 dained; H. B. Raybold, 1862; W. D. Seigfried, 1872; S. V. Marsh, 1873- 
 76; J. Marshall, 1876-80; A. N. Whitemarsh, 1880-84; W. G. Russell, 
 1884-86; S. L. Cox, 1887; M. L. Ferris, 1889-93; F. Gardner, 1894-98; 
 M. R. Thompson ordained in 1898; O. Barchwitz, 1899-1900. Mr. 
 Seigfried became the subject of discipline and was excluded. Numerous 
 
LONG BRANCH 245 
 
 converts were added under pastors Marsli, Whitomarsh and Marshall 
 and expansions at the expense of Eatontown church were begun, chiefly 
 by the Trenton Association, a chapel was built at Long Branch on a 
 lot the Association had bought in 1874. 
 
 Pastor W. G. Russell of Eatontown resigned in 1886 to accept 
 the charge of the Long Branch church, formed by a large colony from 
 Eatontown, and Eatontown that had grown strong was again depleted, 
 into comparative weakness. An unsolved problem is: the gain of 
 pulling down one church to found another. From its organization, 
 the Eatontown church has had a struggle for life. Only the pious 
 tenacity of a few women has saved it from extinction. While the 
 population of Eatontown is as healthful in its habits and as intelligent 
 as are other localities, some of its pastors have been bad; which the 
 eminent worthiness of others has been essential to redeem the church 
 from the condemnation of those "without." Thirteen pastors have 
 served the church. Changes in the pastorate have been due to a 
 limited salary and is not a fault of theirs. The Eatontown church 
 colonized the Long Branch in 1886. 
 
 The rapid increase of population on the sea shore of New Jersey 
 from the interior of the country, called attention to the destitution of 
 Baptist churches of that section. Between South Amboy and first 
 Cape May, there were but two Baptist churches on the sea coast before 
 1865, Manasquan and Manahawkin. True, Osbornville and Cape 
 May City near by. But Osbornville was back in the "Pines" and 
 Cape Island City is on an island at the extreme point of Cape May. 
 The Trenton Association formed in 1865, inaugurated a new feature of 
 Associational missions for waste places, within its bounds. Pastor S. 
 V. Marsh of Eatontown, called the attention of the Missionary Commit- 
 tee of the Association to certain lots at Long Branch and they were 
 bought by the committee in anticipation of building on them a Baptist 
 meeting house. A statement in the sketch of the Long Branch church 
 in the minutes of 1891, that Rev. William V. Wilson bought the lots 
 in 1873, is a mistake. He loaned to the committee two hundred dollars 
 to buy the lots, giving time to collect it. The Association paid for 
 them. 
 
 Ten years later, 1883, steps were adopted by the Association to 
 build a house on the lots. With the generous co-operation of the 
 community, the funds were collected and in July 1886, the house was 
 dedicated under pastor William G. Russell of Eatontown. To the 
 churches of the Trenton Association, is due the credit of buying the 
 lots and to building the church edifice at Long Branch. There are 
 on the sea shore of New Jersey, now, about twenty Baptist churches, 
 
246 NEW JERSEY BAPTIST HISTORY 
 
 all having houses of worship built within its limits through the Trenton 
 Association. 
 
 On February 10th, 1886, thirteen Baptist residents in and near 
 Long Branch met and organized the Long Branch Baptist church. 
 For months, Pastor Russell of Eatontown was their supply and be- 
 came pastor July 1st, 1886. In that summer, plans for a parsonage 
 and a baptistry in the church edifice were adopted. Mr. Russell 
 resigned in 1891. Succeeding pastors were: C. P. P. Fox, 1891-94. 
 The house of worship was nearly destroyed by fire in March 1892. 
 But in two years, a larger and better house was in readiness for the 
 church. G. B. Lawson followed, 1894-96; George Williams, 1896-99; 
 W. H. Marshall, 1899-1900. The pastors at EatontowTi endorsed the 
 Long Branch movement and Mr. Russell was the first pastor there. 
 Five pastors have served the church. It is but just to credit the Bap- 
 tist brethren, sojourners from New York and from other places, 
 with generously aiding the church with both their financial means and 
 by their active Christian influence alike in building the material temple, 
 and in the support of the church, fully sharing in its current expenses. 
 
 S^ 
 
CHAPTER XXVI. 
 
 NAVESINK, ATLANTIC HIGHLANDS AND NEW 
 MONMOUTH. 
 
 Second Middletown is a misleading name . Holmdel was originally 
 second Middletown and Keyport was organized as third Middletown. 
 This body was fourth Middletown. In 1877, the misnomen was cor- 
 rected and Navesink, substituted for second Middletown. The church 
 was located in Riceville amid the Navesink hills, south and east of 
 Atlantic Highlands. Before 1850, first Middletown built a chapel in 
 Riceville in which the pastor preached and where devotional meetings 
 were held. Mr. Roberts, the predecessor of Mr. Stout in first Middle- 
 town had done much mission work in that vicinity about six or seven 
 miles from Middletown village. Intemperance was a universal curse 
 along shore of both Navesink river and of the Raritan bay. Pastor 
 Roberts had been a pioneer in the temperance cause. 
 
 There was a family of Leonards in this section; Baptists of the 
 wide awake active and godly sort. A son, Richard A. Leonard was a 
 man of the highest type of practical active piety. He was a deacon of 
 first Middletown as his father had been. The son's benevolence was 
 very real. It is known to the writer, that in a year, when his crops 
 on his farm failed, in place of having nothing to give, he had a note 
 discounted in bank for the full sum of his contributions at home and 
 abroad and paid them as usual. He was an industrious man, not having 
 time for gossip on the -pros and cons of benevolence. A brother called 
 upon him for help to build their meeting house, being told where he 
 was, the man drove thither and hearing him coming, plowing corn, 
 waited till Mr. Leonard was near and calling and telling his business, 
 Mr. Leonard exclaimed: "Put me down a hundred dollars," and 
 called to his horse "Get up, Bess." His friend was amused; had a 
 lesson on not losing time. The writer had also an experience of Mr. 
 Leonard's way, at the meetings in Eatontown in the winter of 1845 and 
 1846. Though living twelve miles distant, Mr. Leonard would drive to 
 the village, with the pastor, visited and prayed with every family in 
 the town. It is known to the writer, that a company of fishermen 
 were on the shore of the Navesink river talking on the faults of Chris- 
 tians. When Mr. Leonard suddenly came from a defile in the hills. 
 Seeing him, they exclaimed: "There comes a good man," and he was 
 a good man 
 
248 NEW JERSEY BAPTIST HISTORY 
 
 The organization of the Navesink church arose from certain in- 
 fluences. Two parties were in first Middletown church, positive tem- 
 perance men and anti-temperance men: i. e. under given conditions 
 they used intoxicants and opposed total abstinence as a condition of 
 church membership. The Leonards, a large and influential family 
 were very outspoken on the subject of temperance. A serious division 
 of the church impended and was only hindered by the organization 
 of the Navesink church by the temperance party. In July, fifty-five 
 members were dismissed from first Middletown to constitute the Nave- 
 sink church. Among the number was Rev. Thomas Roberts, a former 
 pastor of Middletown. Mr. Roberts consented to supply the young 
 church tiU a pastor was obtained. The arrangement deferred a call 
 for a pastor till the infirmities of age, demanded the relief of Pastor 
 Roberts, who had ministered to the Navesink church for four years. 
 Mr. Roberts died in 1865, eighty-two years old. 
 
 Pastors who followed were: E. S. Browe, 1858-62; W. B. Harris, 
 1862-67; J. J. Baker, 1868-79; C. T. Douglass, 1879-85; W. B. Harris, 
 1889-93. The location of the church was not congenial to growrh and 
 yet, nearly one hundred were added to the church by baptism in its 
 years at Riceville. During Mr. Baker's charge, the old parsonage, a long 
 distance from the church edifice was sold and another bought near the 
 meeting house. This year, also, the name of the church was changed 
 to Navesink. Deacon R. A. Leonard died in this pastorate, having 
 held the office from the organization of the church till his death in May, 
 1877. He was superintendent of Middletown Sunday school and 
 then of Navesink till he died, forty-two years. While Mr. Douglass 
 was pastor, a new house of worship was built and occupied inl883. 
 
 Important changes were taking place in Atlantic Highlands, in- 
 volving the absorption of Navesink Church by one or more Baptist 
 churches in centers of increasing population. These interests took 
 shape in 1888. It was decided in that year, to divide the church into 
 two branches, wdth the expectation that the Highland Branch (now 
 first Atlantic Highlands) would soon be constituted a church. Several 
 families of the Leonards had already moved there and a very creditable 
 house of worship had been built. The Lord's Day morning service 
 had also been transferred from RiceviUe to that branch and Rev. W. 
 B. Harris, an old pastor, had charge of the Navesink branch church 
 till the organization of the "Central Atlantic Highlands," church in 
 1893. Thus the Navesink church conserved Baptist interests in this 
 field of first Middletown church and l^ecame two Baptist churches. 
 
 In 1889, one hundred and seven were dismissed to constitute first 
 Atlantic Highlands church. Four years later, in 1893, "the Central 
 
ATLANTIC HIGHLANDS 249 
 
 Atlantic Highlands churcli". Riceville has thus become the field of the 
 Central Atlantic Highlands church. 
 
 First Atlantic Highlands and Central Atlantic Highlands are so 
 identified with Navesink church and with each other, that their history 
 is involved in that of Naves'nk. A church edifice for first Atlantic 
 Highlands was built in 1884. In July, 1888, the Navesink church 
 divided itself into two branches and observed the Lord's Day morning 
 service and the house of the first Atlantic church. But the incon- 
 veniences of this arrangement were so real that morning worship was 
 returned to Navesink and the Atlantic Highland branch provided 
 supplies for itself. Rev. E. Loux was engaged for that office. The 
 Divine blessing was upon his labors and many converts were baptized 
 into the fellowship of that "Branch." 
 
 Eventually, one hundred and seven members of the Navesink 
 church were dismissed to constitute the first Atlantic Highlands Bap- 
 tist church. These and those whom Mr. Loux had baptized were in 
 all, one hundred and twenty-six, and the first Atlantic Highlands 
 Baptist church was recognized in the ensuing February. In March, 
 1890, Mr. Loux was called to be pastor. He resigned for special reasons 
 in April 1893. The reasons are given in the history of the Central 
 BaptLst church of Atlantic Highlands. Rev. H. W. Hillier followed 
 Mr. Loux in 1893, remaining till 1900. Rev. H. S. Quillen settled in 
 1899, and was pastor in 1900. The church has not grown as antici- 
 pated since its organization and i* is due to two reasons. One, location. 
 Family interests determined the choice, rather than the convenience 
 of residents. Another, the organization of the Central Atlantic High- 
 lands church. To this body the First church contributed forty-nine 
 of its members before the resignation of Pastor Loux, indicating the 
 better location of the "Central" church. 
 
 The preference of Mr. Loux for the location of the "Central church" 
 induced his resignation of the pastorate of the first church. The 
 churches are not far apart, but are not convenient to each other. A 
 malarial space cutting off the first church from the picturesque and 
 healthier resident part of the Highlands. This may, however, be in 
 time removed. 
 
 Central Atlantic Highlands Baptist church was constituted in 
 April 1893, with ninety-eight members. Pastor Loux of first Atlantic 
 Highlands church, preferred tha+ the first church remove to the site 
 chosen for the Central church, than that forty-nine members be dis- 
 missed from the first church to unite in the constitution of the Central 
 church. Inasmuch, as this could not be done unanimously, the other 
 alternative was to dismiss the forty-nine who, with one other Baptist 
 
250 NEW JERSEY BAPTIST HISTORY 
 
 numbered fifty, making a coustituency of ninety-eight for the Central 
 church. With the organization of the Central church, the Navesink 
 church disappears, its property was transferred to the Central church. 
 Pastors of the Navesink body and all other members are on the register 
 of the "Central" church and it is the Navesink church, including its 
 history. 
 
 In 1893, Rev. F. C. Colby became pastor and a large and costly 
 house was begun. It is said to seat more than a thousand persons 
 and to have cost many thousand dollars. There is scarcely more evi- 
 dence of incapacity than the folly of such an enterprise. The pastor 
 ought to have had weight enough to prevent this blunder. There 
 was not need of such a house and of its vast cost. The church has been 
 burdened by its debt, which but for this mistake, might have been a 
 large and efficient body. Mr. Colby resigned in 1897 and escaped from 
 a coming woe, a debt that if it did not swamp the church, it was saved 
 by a successor at vast cost. The people deserved a better leadership. 
 Rev. W. H. Shermer en, ered the pastorate in 1897. Death terminated 
 his usefuUness the same year. He was a true and good man. Whether 
 hopeless of bringing relief to the church had aught to do with his death 
 is not stated. In 1898, Rev. J. S. Russell became pastor and is now 
 (1900) ministering to the church. While only nine years have gone 
 since the church was organized, three pastors have served the church. 
 One of whom died in the year of his settlement. 
 
 Rev. A. B. MacLaurin became pastor in 1901. Under his able 
 leadership the large outstanding debt was wiped out. May 1903. 
 
 Much the same causes originated the New Monmouth church as 
 originated Navesink church. All of the temperance element had not 
 gone into the Navesink church. Many older men and women, who 
 in practice, were in sympathy with "Total Abstinence" still thought 
 that a "little" for some people as allowable. They had been accustomed 
 to its use and to the habits of a former generation. Neither was the 
 pastor as outspoken as Mr. Roberts had been and such sheltered under 
 his neutrality. Mr. Stout, personally, was right in his views and 
 practice. But he loved peace and thus there was a temperance and an 
 anti-temperance party in the church. An unhappy condition in a 
 church on a moral question. In another body, there would have been 
 dissention. Thus it was, that north of Middletown village, sixty-three 
 members called for letters of dismission and on April 28th, 1854, organ- 
 ized Port Monmouth Baptist church. Rev. William V. Wilson had 
 been pastor at Navesink in 1853. Resigning there at the end of 'one 
 year, he accepted a call to Port Monmouth in 1854. A house of wor- 
 ship was built immediately, on a lot at New Monmouth and in 1899 
 
NEW MONMOUTH 261 
 
 the name of the church was changed from Port Monmouth to "New 
 Monmouth." The meeting house was opened for worship in January 
 1856. An active Christian hfe was early developed. A chapel was 
 built at Port Monmouth in 1855. The nearness of New Monmouth 
 to first Middletown and if Pastor Wilson had accepted a proposal to 
 succeed Mr. Stout, when he had died, in 1875, a return of New Mon- 
 mouth church to the mother church would have been effected. Pastor 
 Wilson resigned in 1892, having been pastor about thirty-eight years. 
 
 Rev. C. E. Weeks became pastor in March 1892; his stay was 
 short. In October 1894, Rev. P. A. H. Kline settled as pastor. But 
 he died in the next June, 1895. Mr. Kline was a devoted and emi- 
 nently useful minister of the Gospel. With their venerated minister 
 living among them, they were in no haste to get a pastor. However, 
 in February 1896, Rev. G. C. Williams entered the pastorate. But 
 there was a vacancy at the end of a year, when Rev. M. M. Finch took 
 charge of the church in December 1898 and was pastor in 1900. New 
 Monmouth has a small field, and could be consolidated with first 
 Middletown, especially as the cause of its separation in 1854, has wholly 
 disappeared and the mother church can as well as not occupy the 
 field where two churches exist. 
 
 «^* 
 
CHAPTER XXVII. 
 
 PISCATAWAY AND SCOTCH PLAINS. 
 
 Many of the settlers in the locaUty of Piseataway were from Pis- 
 cataway river dividing the provinces of Maine and New Hampshire 
 and they called their Jersey home by that of their New England home. 
 Linking thus the memories of persecution and of escape from bondage 
 and of freedom. The colonists were usually Baptists and presumably 
 had been identified with a Baptist church before their coming to New 
 Jersey. Piseataway and Baptists are synomonous. Their early 
 history is obscure. Maine was an appendage of Massachusetts, and 
 Puritan intolerance could as well reach them in their hiding in the wilds 
 as in the nearer dwellings. New Jersey, Pennsylvania and Rhode 
 Island were the only colonies in which free speech and free confession 
 of God was allowed despite New England's Uttleness and conceit. New 
 Jersey by its charter and its colonists assured to its settlers not only 
 civil equality and religious liberty, but special educational advantages 
 were accorded there only in North America. The first free public 
 school was in New Jersey in 1668. (Report of State Board of Educa- 
 tion, August 31st, 1879.) 
 
 The charter of Bergen of September 22nd, 1668, granted by Sir 
 Philip Carteret, governor of the colony province of New Jersey, "stipu- 
 lated that all persons should contribute according to their estates and 
 proportions of land for the keeping of a free school for the education 
 of our youth." (xn Literature Co., 94, Page 201. See also. Page 191.) 
 Prof. Newman in his invaluable history of Baptists in the United 
 States says: "It is one of the marvels of history that such a king as 
 Charles II. should have sold to such a man as WiUiam Penn, so large 
 and so valuable a territory as Pennsylvania on terms so highly favor- 
 able to religious freedom and with the certainty that it would be used 
 for the freest development of what was then regarded as one of the 
 worst forms of radical Christianity." But Pennsylvania and New 
 Jersey had pre^'iously been largely settled by the Hollanders, who 
 had enjoyed for years, the liberties they guaranteed to their colonies. 
 No other colonies had larger freedom. Rhode Island Charter might be 
 revoked at any time. 
 
 But the charters of Pennsylvania and New Jersey held Charles II 
 and the "Stewarts" under obligations, which even Charles II. dared 
 not ignore. William Penn was the son of Admiral Penn, who had 
 
PISCATAWAY 253 
 
 rendered services to Charles I in the Civil War, which Charles II wa« 
 glad to remunerate. William Penn was a "Friend." The Quakers 
 stood aloof from the Parliament party and aided friends and foes in 
 their need. Anthony Sharp the (writer's maternal ancester) gralu- 
 ously clothed the ragged army of Charles I. The Welsh also, were not 
 of the Parliament party. These and the Quakers were the chief colonists 
 of Pennsylvania and of New Jersey. Anthony Sharp and other wealthy 
 Quakers had bought large tracts of land in New Jersey, whither they 
 sent their persecuted and needy "Friends" giving them a home. Thus 
 the "Stewarts" were under obligations they dared not deny and these 
 colonies had claims above any other. At this time, it was well known 
 in court and in the kingdom that wealth and position were valueless 
 to men who preferred their "rights" to their lives and w^ere ready to 
 endure any wrong than deny their Faith; men who knew that conscience, 
 duty and liberty arc Divine gifts, which God only may Hmit. 
 
 The thoughtful will note how thus, the minutia of Jehovah's plan 
 affects and effects the mightiest forces for the betterment of mankind. 
 A lowly, unkno-mi man confers a good upon the hunted Loyalis*^,wlio 
 expiates on the scaffold, the wrongs he had committed against the 
 "rights" of humanity and a fugitive son regaining a throne, recalls 
 the ministry of the lowly man and uses his power to restore to mankind 
 the "rights" the Father had denied. 
 
 Judging by their names, the pioneer settlers of New Jersey were 
 of various nations. Holland, France, England, Ireland, Scotland and 
 Germany were among them, reminding us of the early and constant 
 mission of the Gospel "to all men." Neither wife or child is mentioned 
 as included in the emigrant company; there were such however. The 
 names of but six men are said to have constituted Piscataway church 
 in 1686. A year before 1685, a town house was built and the Baptists 
 are stated to have swarmed into it and preached. The building com- 
 mittee was composed largely of Baptists. Hugh Dunn, a constituent 
 of the church, came to the place in 1666; Drake in 1669-70. Dunham 
 was of age in 1682 and assumed the leadership. Each of these three 
 were lay preachers. John Drake was the finst ordained pastor. In- 
 stead of the constitution of the church having been in 1689, Mr. O. B. 
 Leonard, authority in such case, states that it was in 1686. The 
 same mistake occurs. in the date of the origin of Middletown church, 
 commonly, it is said to have been in 1688, it was known to have been 
 twenty, if not more years earlier, in 1668. Pastor Stelle wrote a history 
 of the Piscataway church in 1746; states that it was organized in 1686. 
 Mr. Killingsworth is known to have been in Piscataway in 1686, "being 
 a witness to a will" that year, and Mr. Stelle says: "Mr. Killings- 
 
254 NEW JERSEY BAPTIST HISTORY 
 
 worth first settled this church about 1686 and preached the Gospel 
 to them a considerable time." 
 
 Pastor Drake was ordained 1710-15 and was pastor until 1729 and 
 then on account of old age ceased preaching being seventy-five years 
 old. He died in 1741, having been pastor nearly fifty-five years, but 
 administered the ordinances till his last illness. These data were given 
 by Mr. O. B. Leonard whose familiarity with the wills and deeds and 
 original sources of information endow him as an authority on all items 
 of earlj^ history. The lack of mention of wives and daughters was not 
 because of depreciation of them, as this extract shows: 
 
 "The old Constitution of New Jersej', adopted in 1776, provided 
 that "All inhabitants of this Colony, of full age, who are worth fifty 
 l>ounds proclamation mone}', clear estate in the same, and have resided 
 within the coimty in which they claim a vote for 12 months immediately 
 preceding the election, shall be entitled to vote," etc. 
 
 "This was construed literally, as admitting all persons, male and 
 female, white or colored, having otherwise the proper qualifications, 
 to the privilege of voting. When, in 1797, John Condit, of Newark, 
 and WiUiam Crane of Elizabeth Town, were rival candidates for the 
 Legislative Council, seventj'-five women's votes were polled in Eliza- 
 beth Town for Mr. Crane; but Mr. Condit was elected. In the Presi- 
 dential canvass of 1800, the partisans of John Adams and Thomas 
 Jefferson availed themselves alike of this provision; and females, es- 
 pecially where the Society of Friends were in strength, voted in con- 
 siderable numbers throughout the State. The precedent was sustained 
 year by year. At first only single women voted; afterwards married 
 women also, colored as well as white. In Hunterdon county a citizen 
 was chosen to the Legislature by a majority of two or three votes, and 
 these were cast by colored females. 
 
 "The circumstance which led to the abolition of this custom was 
 the gross abuse of the franchise parctised in the contest over the bridge 
 at Elizabeth Town in 1807, a bridge from Elizabeth Point to Bergen 
 Point across Newark Bay. This bridge would open a route from New 
 York to Philadelphia through Elizabeth Town, to the detriment of 
 Newark, and, therefore, the Newark people hotly opposed it. When 
 the day for deciding the contest arrived (Feb. 10) the excitement was 
 intense. Everybody who could pssibly claim a vote was brought to 
 the polls — not males only, but females, both white and colored. It 
 was charged that not a few of these, by change of dress, voted more 
 than once, and this whether worth £50 or not. The population of 
 Essex county was computed to be 22,139. Never before had more 
 than 4,500 votes been cast in the county at any one election. On this 
 
PISCATAWAY 255 
 
 occasion the votes polled were 13,857 more than half of the whole 
 population. So glaring were the frauds parcticcd that the election was 
 set Jiside by the Legislature, November 28th, 1807, and the law author- 
 izing it annulled. Tne qualifications of voters also were more strictly 
 defined, and none but free white males, of 21 years, worth £50, were 
 allowed the elective franchise " 
 
 There were a great army of martyrs who died rather than deny 
 Christ. They were an efficient force in our churches were essential 
 to the Christian activities of modern times. After Cohansic, their 
 names appear as constituents, beginning with first Cape May in 1712. 
 The names of the early settlers in Piscataway are multiplied into legions 
 and are scattered over nine counties. 
 
 In 1709, the membership of the church was reduced to twenty. 
 The secession of Mr. Dunham and whom he could influence to accept 
 the Seventh Day theory; the discord growing out of division and the 
 activity of the seceders, explain this low estate. Even under the most 
 hopeful conditions; the sparse population, the newness of the people 
 to each other and to the country allowed small room for church work. 
 After the ordination of Mr. Drake, however, a great improvement 
 came. The financial ability of the church must have been limited. 
 Probably he cared for himself, as the custom was, when pastors lived 
 on their own farms or having a parsonage farm, derived their support 
 from it. Ordinarily, pastors then acquired a competencey for their 
 old age. Some of them had large estates. Missions and benevolences 
 were few, the minister shared in abundant benefactions from their 
 people. Then too, the habits of living were very plain. Preachers 
 were not easily distinguished from their neighbors in either manners 
 or dress. Rev. Benjamin Stelle followed Rev. Mr. Drake. He was 
 born in New York City and was the son of a French Huguenot. Mr. 
 Stelle was ordained when fifty-six years old in 1739. Mr. Stelle was 
 an eminent pastor and judge in the courts. Even though one hundred 
 years have gone by, his name is revered. While pastor for twenty 
 years, until his death in 1759, at the age of seventy-six years, the church 
 had continuous enlargement. 
 
 Under his ministry, Scotch Plains, in 1747, was constituted. His 
 son, Isaac Stelle succeeded his father in 1752. Seven years before 
 his father's death, he was assistant pastor to his father. Immediately 
 upon his father's departure, he became pastor, continuing twenty-two 
 years till his death in 1781, including the seven years in which he was 
 assistant pastor, his pastorate was twenty-nine years. He died at 
 the age of sixty-three years. Mr. Stelle was a remarkable man. Pre- 
 eminent as a preacher, pastor and missionary to distant parts of the 
 
256 NEW JERSEY BAPTIST HISTORY 
 
 country. Morgan Edwards said of him, and he was a most competent 
 witness; "I need not pubHsh the goodness of the man or the excellency 
 of his preaching. He was remarkable for his travels among the American 
 churches in company with his other self, Rev. Benjamin Miller of 
 Scotch Plains church, lovety and pleasant were they in life and in 
 death they were not much divided. The one, Pastor Miller, having 
 survived Mr. Stelle but thirty-five days." 
 
 Rev. Reune Runyan followed Mr. Stelle. He also was of French 
 descent; was born in Piscataway; was baptized and was licensed by 
 the church in 1771. Mr. Runyan was a great grandson of the first 
 pastor, Rev. John Drake. Called to Morristown, he was ordained 
 pastor of that body in 1772, serving as pastor there, eight years, re- 
 turning to Piscataway in 1780 and became pastor of Piscataway in 1783. 
 Morgan Edwards says: "His ministry was -with credit and success." 
 
 The colonies suffered in the Revolutionary War and long after its 
 end a constant depletion of men and of means. Middleto\vai by an 
 inheritance of thousands of dollars from Jonathan Holmes, a grandson 
 of Obadiah Holmes, Sr., alone escaped the exhaustion which imperilled 
 our other churches. Piscataway on the line of travel and marches 
 between Philadelphia and New York was ravaged by both armies as 
 was all New Jersey in the line of their marches. Pastors and churches 
 could do little more than "hold on." In 1785, the membership of Pis- 
 cataway was only thirty-nine, one less than when he settled as pastor 
 in 1783. Next year,however, a special revival was enjoyed in which 
 seventy-eight were baptized and the year after, twenty-two were 
 added to the church by baptism. In 1786, Henry Smalley Avas licensed 
 to preach. Mr. Smalley became pastor at Cohansie and held the second 
 longest pastorate charge of a Baptist church in New Jersey. 
 
 Pastor Runyan's oversight of Piscataway was the dividing line 
 between periods of weakness and of growth. Up to and after 1800, 
 the religious state of the nation was chaotic. A tide of continental 
 infidelity that reached its flood in the French Revolution,overflowed 
 into America. Jacobin clubs were formed among the people and 
 Washington dismissed the French Ambassador, Genet, on account 
 of his meddling with the Christian interests of the nation and pur- 
 posing to introduce the infidelities of France. All the moral stamina 
 of Presidents W^ashington and of John Adams was necessary to over- 
 come the influence of France on our new nation. It was a period of 
 the Divine keeping of the Christianity of the country, for what it was 
 to be, in the relations of the nation to humanity. We cannot be too 
 grateful for the elevation of the two presidents, George Washington 
 and John Adams, in our early history, especially in their precedence 
 
PISCATAWAY 257 
 
 of Thomas Jeffcrrfon. Tho tone they gave to the country had matured 
 so positively as to have continued in subsequent generations. 
 
 There was an intermission of the growth of spirituality in Piscata- 
 way church; when in 1795, the church observed four days of special 
 prayer "on account of the coldness and barrenness of the affairs of 
 religion." Following this special season of prayer, refreshing showers 
 of grace visited the people and this pjistorate of twenty-eight years 
 closed amid revival blessings. Mr. Runyan died in 1811, seventy 
 years old. Previous to his death, a house of worship was built in 
 New Brunswick in 1810, where many members of Piscataway church 
 lived and to whom Pastor Runyan ministered as often as his years 
 and strength allowed. It must be remembered that pastors in these 
 days were hard working men on their own, or on a parsonage farm 
 and at seventy years, with pastoral duties and farm work, their 
 natural strength was impaired as later, relieved of farm work they 
 were not. These mission movements indicate aggression that the 
 crises of recovery from the Re\'olutionary War and the anticipation 
 of the war of 1812, which bespeaks the reality of vital piety and 
 of financial ability. 
 
 On October 12th, 1812, Rev. J. McLaughlin. He was the first 
 pastor of Piscataway who resigned before "God took him." Mr. 
 McLaughlin lived in New Bnmswick and made another change quite 
 important. Preaching in the morning at Piscataway and in the evening 
 at New Brunswick. Baptists in the town were thus associated with 
 each other and having waited four years, organized a church in the 
 city in 1816, composed of at least twenty constituents. Mr. McLaughlin 
 supplied the church till the spring of 1817. His measures originated 
 the New Brunswick church earlier than it probably would have been 
 and is really the chief agency of its constitution. The necessity of a 
 pastor wholly devoting himself to the church in the city induced Mr. 
 McLaughlin to limit himself to Piscataway, and doing so, remained 
 but a few months longer. A contemporary and deacon of Piscataway 
 said of him: "He was a man of eminent piety, a good minister of 
 Jesus Christ, grave in his deportment and unusually solemn in pulpit 
 address." A successor wrote of him: "The memory of his many 
 virtues and faithful labors, is still fondly cherished by those who were 
 his contemporaries in the church." 
 
 Daniel Dodge became pastor about a year after Mr. McLaughlin 
 resigned, entering on his duties October 18th, 1818. Pastor Dodge 
 while actively in the ministry, was a foremost man. Not on accaunt 
 of being an eloquent preacher, nor educated or endowed with natural 
 gifts of foresight and wisdom, but because "sound in faith," and having 
 17 
 
258 NEW JERSEY BAPTIST HISTORY 
 
 II certain dignity of manner, which impressed people that he was not 
 to be trifled with. The first 3'car was a season of special blessing and 
 many were baptized into the church. 
 
 But his pastorate, almost thirteen years, was full of troubles. 
 Questions, questionable were insisted on by him. One, the lawful- 
 ness of marrying a deceased wife's sister. Another, the laying of hands 
 after baptism, a Gospel ordinance. These were contrary to the usage 
 of the church and greivous to many of the members. Mr. Dodge 
 was not disposed to give up his opinions or to assent to any compromise 
 with those who differed with him. He was a high-toned Calvinist, 
 a pious man and in every way a consistent pastor and preacher. His 
 manner and speech expressed self-sufficiency and while neither wholly 
 conceited or arrogant, he was certain that he was right. Appeals to 
 the Association were his dislikes and finally, by advise of a "council" 
 the church yielded in the matter of "laying on of hands after baptism." 
 The later years of his stay were peaceful. In fact, the people were 
 amiable and consented to harmless traditions, rather than quarrel. 
 Mr. Dodge was highly esteemed on account of his integrity. He ans- 
 wered to the Apostle's exhortation to be steadfast, immovable, always 
 abounding in the work of the Lord, as he understood it. Mr. Dodge 
 closed his labors at Piscataway in 1832. 
 
 Rev. D. Lewis settled as pastor in June, 1883. Good men difTer 
 on things essential to church membership. Mr. Lewis objected to 
 "the laying on of hands after baptism" and to, "that the marriage to a 
 sister of a deceased wife was incestuous." Discontent involved in these 
 differences induced a spiritual drouth for the time. But in two or 
 three years, seasons of refreshing cleared the skies, and showers of 
 blessing were renewed. More than one hundred were baptized in an 
 associational year. The beloved pastor died in 1849, at the age of 
 seventy-three years, having served the church seventeen years. One 
 who enjoyed his ministry said of him: "A plain man, unpretentious 
 to learning or eloquence, modest and retiring, sound in the faith, seeking 
 the honor of his Divine Master and the peace and harmony of his people.' 
 The writer knew him well. It could be justly said of him: "A good 
 man and full of the Holy Ghost." 
 
 Pastor Lewis lived in Piscataway. After his death, the church 
 bought a parsonage lot, some two miles distant from the church edifice 
 and built a fitting residence for the pastor. It was occupied by them 
 until 1869, when it was sold and a larger and much better one built 
 near the house of worship. 
 
 In 1850, Rev. H. V. Jones late pastor of 1st Newark began as 
 pastor in April. Mr. Jones was noted for his executive ability. With 
 
PISCATAWAY 259 
 
 his settlement, dawned an era of lia-ptistic life. At his coming, a new 
 era began, realized not only relationship to the whole world, but the 
 home field was infused with great activity. Seemingly, a calamity 
 occurred on January 1st, 1851. The congregation was gathered for 
 morning worship, when fire consumed the sanctuary. While the 
 burning was in progress, a meeting was held and most of the money to 
 build a larger and modern church edifice was pledged and within a few 
 months the building was completed and dedicated at a cost of seven 
 thousand dollars. A later pastor writing of Mr. Jones and of his pastor- 
 ate says: 
 
 "The ministry of Mr. Jones was greatly honored of the Lord, both 
 in adding souls to the church and in raising the membership to a higher 
 standard of spiritual life and activity. At no time in its history had 
 so much been accomplished towards awakening the spirit of benevolence 
 and securing systematic contributions to the cause of Christ. Mission- 
 ary societies were formed, and the whole parish was divided into dis- 
 tricts with solicitors and collectors in each, so as to secure the co-oper- 
 ation of every member. 
 
 "Some time before the close of Mr. Jones's pastorate his health 
 so greatly declined as to disqualify him for much of the labor incident 
 to so large a field. The Church, cherishing a most hearty appreciation 
 of his ministry, granted him from time to time indefinite periods of 
 rest, in the hope that he might recoevr his strength and for many years 
 continue to go in and out before them, but in this both he and they 
 were disappointed, and in March, 1856, he bade a tearful farewell to a 
 deeply attached people. 
 
 The first parsonage was completed in the first year of the settle- 
 ment of Mr. Jones and a new church edifice was built in the second 
 year of his coming and was paid for. 
 
 On October 1st, 1856, Rev. C. J. Page settled as pastor and con- 
 tinued for eleven years. His ministry was a continuous blessing. 
 One hundred were baptized as the fruit of one revival. The patriotism 
 of his people was shown in 1862, when the church voted to allow him 
 to serve as chaplain in the Civil War for nine months and continued his 
 salary while chaplain. Pteturning home, refreshings were enjoyed to 
 the end of his charge in March 1867. 
 
 In March 1868, Rev. J. F. Brown entered the pastoral office. 
 Physical prostration and not an appearance of recovery induced his 
 resignation in September, 1878. Each year of his pastorate bore fruit 
 of his labors, excepting the last, when he was so enfeebled as to be 
 almost entirely laid aside' by prostration. Mr. BrowTi was living in 
 
260 NEW JERSEY BAPTIST HISTORY 
 
 retirement in 1900 at Mullica Hill, honored and valued, for both his 
 work and for his personal worth. 
 
 From 1879 to 1895, Rev. J. W. Sarles held the pastoral office, 
 sixteen years. The activities of the church were maintained; the 
 Sunday schools were increased; the benevolence of the church was 
 enlarged and with rare exceptions, converts were annually added to 
 the church. 
 
 This second Baptist church that survives its planting, south of 
 Rhode Island, has existed two hundred and fourteen years and has 
 had twelve pastors. Four of them had been members of the church, 
 converted, baptized, licensed and three were licensed and ordained 
 for the pastoral office at their home. Four were pastors respectively, 
 fifty, and twenty, and twenty-nine and twenty-eight years. The 
 intervals of pastorates rarely exceeded a year and often only months; 
 so that the church has had almost continuous pastoral oversight, a 
 fact peculiar to itself and to Cohansie. When it is considered that in 
 this period was included the settlement of the country; Indian troubles; 
 the American Revolution; the flood of French infidelity; the War of 
 1812 and the Civil War, the appreciation by these people of the Gospel 
 and of their Baptist faith, the wonderment is beyond expression. The 
 like is equally true of Middletown and of Cohansie and it is not a surprise 
 that such disciples should have endured persecutions, emigrant life, 
 more than once, involving the loss of home and country for the truth 
 of God and their faith; "not counting their lives dear unto them." 
 
 Including the pastors, whom they licensed and ordained to serve 
 themselves, sixteen members have been licensed to preach, one of whom, 
 Henry Smalley, was pastor at Cohansie forty-nine years and thus had 
 the second longest Baptist pastoral oversight in New Jersey, which 
 like to that of John Drake at Piscataway, for fifty years terminated 
 only at his death. 
 
 The first House in which the Church worshipped, was built by 
 the early settlers of the township. This appears from an item in the 
 town records, taken from the official record at Trenton, Liber, 4, which 
 we copy verbatim; "January 18, 1685-6. Att the Towne Meetinge then 
 agreed yt there should be a meetinge-house built forthwith, the di- 
 mensions as followcth: Twenty foot wide, thirty foot Longe and Ten 
 foot between joynts." This house stood in a small village now called 
 Piscataway town, about one mile south-east of the present house of 
 worship, and near the Raritan river. The village was for a long period 
 of colonial times the seat of justice for a large extent of territory, ex- 
 tending over Middlesex and considerable portions of the counties now 
 known as Union and Somerset, It was, doubtless, in this humble 
 
PISCATAWAY, SCOTCH PLAINS 261 
 
 building that the Church worshipped from its organization in 1686 
 till 1748. In the latter year, a house, 40 by 36, was built on a lot of 
 four and six-tenths acres, bought of Alexander McDowell in April, 
 1731. Morgan Edwards speaks of this house as "a well-finished house, 
 but wanting the necessary convenience of a stove." The records of 
 the church do not state when this "convenience" was introduced. 
 The house stood till 1825, the first year of Mr. Dodge's ministry, when 
 it was taken down, and a new and more spacious one erected on the 
 same site at a cost of $3, 000. Its size was 52 by 42. This house, 
 as already stated, was entirely consumed on the first day of January, 
 1851, and on the same spot was erected the present house. Its size 
 is 68 by 52, having a gallery on three sides, three aisles, and a recess 
 pulpit, with an addition for social meetings and the home Sunday school. 
 These four sanctuaries, each larger and better, indicate the growth of 
 the church. 
 
 Many efficient churches have gone from Piscataway and they 
 have multiplied by scores. Houses of worship were built at Scotch 
 Plains and at Samptown before churches were organized at these places. 
 Piscataway has been a fruitful vine. Far back in the eighteenth 
 century, members migrated into South Jersey, taking their Baptist 
 ideas with them and there to they have had fruitage. Essex, Union, 
 Morris, Middlesex and New York City may congratulate themselves 
 on their Baptist relationship to this venerable body. 
 
 Even the far south shared in its benefactions, through Benjamin 
 Miller and Isaac Stelle, who sowed Baptist seed in its wide fields, where 
 in the Eatons and Hart of Hopewell, shared. New Hampshire Baptists 
 lived anew at Piscataway ; Piscataway renewed herself on the sea shore 
 in South Jersey, as did Middletown at Cohansie and at Hopewell and 
 in North Jersey, in the south and in New England. These Baptists 
 of old times valued their convictions of truth and were vigorous in 
 their dissemination, as the best and the only truth of the Christ and 
 which the world must know to "inherit eternal life." 
 
 Scotch Plains was the first-born of Piscataway church, organized 
 in 1747. Local mission work had developed Baptist strength in the 
 neighborhood. Its name was given to the locality in 1685. A few 
 Scotch families had moved there in 1684-5 and stayed a short time 
 and the name has clung to it since. But few names characteristic of 
 Piscataway are among the constituents of Scotch Plains. 
 
 At the organization of 1st Cape May church in 1712, an innovation 
 is the names of women as constituents of the church. This was the 
 first mention of women as constituents. Since then, there has been 
 no exception of the names of wives and daughters as constituents. At 
 
262 NEW JERSEY BAPTIST HISTORY 
 
 Scotch Plains, there were seven women and eight men and of them 
 were the uncle and aunt of Rev. James Manning, the first President 
 and founder of Brown University. Later, he was a member of the 
 ehurch, also, the immediate relatives of the five Suttons, brothers, 
 all licentiates of Scotch Plains'and students for the ministry as was 
 Manning. John Sutton, one of ;the brothers, was an associate with Mr. 
 Manning founding Brown University and a foremost man of his day. 
 In 1847, Rev. Mr. Locke, pastor preached a historical sermon in which 
 he names only thirteen of the fifteen dismissed from Piscataway to 
 form Scotch Plains church. 
 
 In 1742, Baptists agitated the question of putting up a house of 
 worship at the Plains, though the movement was local, it had the co- 
 operation of the mother church. The plan was carried out in 1743. 
 Tradition reports that "Scotch Plains lent a hand" to put up the build- 
 ing and that it was enlarged in 1758. Were young churches "set up in 
 house keeping," the enthusiasm of their first love would be economized 
 for growth and the wretched dwarf age, so often realized in the bitter 
 struggle of sacrifice to live would be avoided. The Scotch Plains Baptist 
 church accepted a fundamental Baptist doctrine of individual libertj' 
 to interpret the Scripture. Accordingly, at the first church meeting 
 they chose deacons and"Ruling Elders." 
 
 Many Baptist churches in earlier days, held that "Ruling Elders" 
 was a legitimate Scriptural office for churches. Since then, views 
 have changed and churches manage their own affairs. "Ruling Elders" 
 and the pastor was an executive committee, a kind of session, or con- 
 sistory, doing business for the church. The notion was a graft from 
 Presbyterian or Dutch Reformed churches. The church adopted two 
 rules: I. That the office should be perpetual. II. Its duties were 
 stated to be: To agree with the pastor about his annual salary; on 
 his removal or death to call another on trial; to approve a gifted brother 
 who may be a candidate for the ministry; to settle any differences 
 among the brethren; to have the oversight of the meeting house and 
 parsonage lot; to reser^^e, sue for, or recover any gift made at any 
 time for the use of the church. Later the duties were increased for 
 a time, to receive or dismiss members. Good people, these were and 
 they must have had great confidence in their vestry and enjoyed some 
 of the most vexatious business done for them and the church, must 
 have been thankful that they had so many good men to trust these 
 things to. 
 
 This plan continued for many years. Then, trustees were chosen 
 for the conduct of the financial affairs. The "permanent council" 
 is akin to the 'Ruling Eldership." This "order" reached to 
 
SCOTCH PLAINS 263 
 
 and was in Pastor Millers day. His many and long absences from 
 home on misson tours may have induced him to assent to this arrange- 
 ment for the relief of his anxieties when away. 
 
 The house built in 1743, was in use for fifteen years. It was too 
 small for the congregation and was enlarged in 1758 and destroyed 
 by fire in the winter of 1816-17. Soon after it was replaced by a larger 
 and better sanctuary, wihch again was too small and in 1871, a beauti- 
 ful building including all modern appliances for aggressive work and 
 adapted in architectural furnishings and musical appointments, needed 
 by refined taste and culture. Four houses of worship have been in 
 use since 1743. A parsonage property was bought in 1775. The 
 dwelling house on it was burned in 1786. Another, built of stone, a 
 great improvement in all respects was built immediately. Through an 
 increase of population and improvement in lines of travel to centers 
 of trade the parsonage property became valuable. The sale of part of 
 it made possible the large cost of the new church edifice built in 1871, 
 judged necessary if the church would hold its place and command the 
 influence essential to its best welfare. 
 
 The church has shared largely with other Baptist churches in the 
 labors of eminent pastors, both as respects their culture, intelligence 
 and spirituality. Rev. Mr. Miller, the first pastor, when a young 
 man was said to be "wild and forward," which means that he was a 
 forceful man and had in him the making of a man and all of his later 
 life proved him to be a man among men. His career, young and old, 
 shows that he had a "mind of his own." While yet "wild and forward," 
 he heard a sermon by Rev. G. Tennent, stopped; turned about and 
 was made a new creature. Morgan Edwards says: "Mr. Tennent 
 christened him, encouraged him to study for the ministry." "But a 
 sermon at the christening of a child set him to thinking and to Bible 
 searching for authority for Infant baptism. He searched in vain. 
 As do all. He became a Baptist, offering himself to Piscataway church 
 in 1740; was buried with Christ in baptism." When twenty-five years 
 old, the Scotch Plains church called him to be pastor and he was or- 
 dained in February 1748. 
 
 Mr. Miller was originally from East Hampton, where his family 
 settled. After the English conquest, it declared for no taxationwithout 
 representation. The first of the Millers in East Jersey was in 1700, 
 coming from east end of Long Island in 1686. Under Whitfield, he 
 was converted in the first Presbyterian church, New Brunswick. 
 
 This interim when baptized, in 1740, and his call to be pastor in 
 1748, was probably spent in preparatory studies, which he had begun 
 before joining Piscataway church. He may have preached for Rev. 
 
264 NEW JERSEY BAPTIST HISTORY 
 
 Benjamin Stelle at his out stations. His early associations with Isaac 
 Stolle, son of Benjamin Stelle, of Piscataway began in this interval. 
 It was a devotion so mutvial, and real as bound the two men for life 
 and death. If one left his home the other accompanied him. Living 
 for and unto each other, and when death came to one, the other quickly 
 followed. Scotch Plains was Mr. Miller's only pastorate, as was Pis- 
 cataway Mr. Stella's only charge. Mr. Miller was pastor thirty-four 
 years. Mr. Stelle was pastor twenty-nine years. Mr. Miller was 
 sixty-five years old when he died. Mr. Stelle was sixtj^-three years 
 old at his death. A stone tablet covers Mr. Miller's grave. His people 
 loved him and had this inscription graven on the stone: 
 
 If grace and worth and usefulness 
 
 Could mortals screen from Death's arrest 
 
 Miller had never lain in dust 
 
 Though characters inferior must 
 The minutes of the Philadelphia Association attest his earnest, 
 missionary labors going far, and for months from home on tours assigned 
 to him. Isaac Stelle of Piscataway usually accompanied him on these 
 trips. The love of these men, begun in early days was wonderful. 
 Said Morgan Edwards of them: "Lovely and pleasant were they in 
 their lives and in their death, they were not much divided, the one 
 having survived the other but thirty-five da3's. Mr. Miller's character 
 is hard to be delineated for want of originality (in Mr. Edwards): all 
 that hath been said of a good, laborious, and successful minister will 
 apply to him." Appointed with Mr. Van Horn of Penepack, Pa., by 
 the Philadelphia Association, to visit the Armenian Baptist churches 
 of N. C, to have them come into our fellowship. Their visit was a 
 success. 
 
 John Gano and Mr. Miller were dear friends. Mr. Gano was a 
 chaplain in the army and after the surrender of Cornwallis, at York- 
 town, Va., he heard of the death of Pastor Miller and said: "Never 
 did I esteem a ministering brother so much as I did Mr. Miller, nor 
 feel so sensibly a like bereavement." His labors at Scotch Plains 
 were very successful. Forty were baptized the first year of its organ- 
 ization, sixty-eight in the next year. 
 
 Inasmuch as Mr. Miller had an intimate relation to the beginning 
 of the first Baptist church of New York City, it is fitting to quote from 
 a historical sermon preached on January 1st, 1813, by its pastor. Rev. 
 William Parkinson. Mr. Parkinson says: "Jeremiah Dodge, (originally 
 of Fishkill Baptist church, later of New Brunswick, N. J.) settled in 
 this city and opened a pra5'^er-meeting in his own house. In 1745, 
 (Error in date. Church of S. P., not organized nor Mr. M. ordained. 
 
SCOTCH PLAINS 265 
 
 Mr. Carman possibly was first in N. Y., after 1745). Rev. Mr. Miller 
 of Scotch Plains, N. J., visited the city (possibly on the invitation of 
 Mr. Dodge, who had heard of him in his residence at New Brunswick, 
 N. J.), and baptized Joseph Meeks. The prayer meeting was thereafter 
 held alternately at the house of Mr. Weeks and of Mr. Dodge. 
 
 After 1750, Rev. J. Carman of Cranbury (Hightstown) visited 
 them and baptized till their number was thirteen, when they were ad- 
 vised (by Mr. Carman?) to unite themselves to the church at Scotch 
 Plains, so as to be considered a "branch" of that church and to have 
 Mr. Miller preach and administer the Lord's supper once a quarter; 
 that was in 1753." 
 
 LTnder Mr. Miller's labors, congregations grew, and they rented a 
 "rigging loft on Cart and Horse streets (now William street) which they 
 fitted up for worship and used for three or four years. The place was 
 sold and as many as could be accomodated worshipped in Mr. J. Meek's 
 dwelling for a year. Buying a lot, where the house stood in 1813, 
 (Mr. Ayer's house in which Mr. Whitman, the Armenian Baptist minister 
 preached) they built a small house of worship and opened it for worship 
 March, 14th, 1760 and increased to twenty-seven members. Letters 
 of dismission were asked for from Scotch Plains in June 12th, 1762 
 and they were constituted a Baptist church on June 19th, following 
 Rev. Mr. Miller of Scotch Plains and Rev. John Gano of Morristown 
 being present." 
 
 Virtually, Mr. Miller had been pastor in New York City for ten 
 years and the place of worship was the second in which they had 
 worshipped and if the house built by the Armenian Baptists is included, 
 it was the third Baptist place of worship in New York City. For 
 four years, after the death of Pastor Miller, "supplies" served Scotch 
 Plains church. 
 
 W. Van Horn began as pastor in December, 1785. He w^as a man 
 of recognized legal position and of social influence. He was a member 
 of the convention to form the first constitution of Pennsylvania and 
 had been a chaplain in the army of the American Revolution and thus, 
 a suitable pastor to follow Mr. Miller. His pastorate of twenty-one 
 years was happy and useful. Not alone in accessions of baptized 
 converts, but in the re-organization of the internal affairs of the church. 
 The "Ruling Elders" and the "vestry" were supplanted by "trustees." 
 The parsonage was rebuilt and better adapted to the pastor's use. 
 Once each month for fifteen years, Mr. Van Horn took long and lonely 
 rides on bridle paths and preached at Morristown, maintaining the life 
 of the church there, so that the Morristown people said of him: "that 
 he was the father of the church." At last, broken in health, the pastor 
 
266 NEW JERSEY BAPTIST HISTORY 
 
 yielded to necessity and resigned. Having bought a homestead in 
 Ohio, he began the exacting, weary journey to it. But he did not 
 reach it. He died in Pittsburg in October 1807, and had an abiding 
 homestead in the Heavens. 
 
 After another widowhood of a year, the church welcomed Rev. 
 Thomas Brown to be pastor. His relation to the church was a con- 
 tinuous blessing. His pastoral care was twenty years and his going 
 away was a sorrowful parting. Only that he had committed himself, 
 it is said that he would have reconsidered his resignation. Mr. Brown 
 had been a member of the first Presbyterian church of Newark, his 
 native place. As is so universal, the comparison of his Pre.sbyterian 
 views with the New Testament, left no alternative but to be a Baptist 
 and united with the first Baptist church of Newark. 
 
 Nearly a year went by ere the church found in Rev. John Rogers, 
 one, in whom they centered their convictions of his inestimable worth. 
 A characteristic of the early churches was their wisdom in the choice 
 of pastors. Mr. Rogers was a native of North Ireland altogether 
 Presbyterianized from Scotland. Mr. Rogers was pastor of a Presby- 
 terian church, succeeding his father in its charge. The New Testament, 
 however, had "Baptist chapters." (See Pemberton history for an 
 account of the coming of Mr. Rogers to the light. Page — ). In 
 the twelve years of his charge at Scotch Plains, the church shared largel}' 
 in revival power. The pastor was in heartfelt sympathy with every 
 good thing. Home and Foreign Missions were his delight and he was 
 one of the constituents of the New Jersey Baptist State Convention. 
 New Jersey and New York were united in the New York Association 
 and Pastor Rogers was appointed to preach the first missionary sermon 
 before the Association. His influence and ministry always developed 
 Christian activity. The mantle of his benevolence and active piety 
 has fallen upon his son, A. W. Rogers, M. D., of Paterson, N. J., than 
 whom few excel in wise plans both for home and abroad. 
 
 When Pastor Rogers resigned , Scotch Plains had a new experience 
 The Divine Teacher himself had warned us against deceivers. A man 
 who had been Methodist, Presbyterian, and now Baptist, won the 
 office of pastor. Tried, exposed, and excluded, he ended a ministerial 
 career of a "wolf in sheep's clothing." The independency of Baptist 
 churches hastens the exposure of bad men. There is neither bishop, 
 conference, or Presbytery to appeal to and delay judgement. Such 
 are judged by "laymen," who are neither a class or an order, having 
 dignities to maintain. Christians want to believe the best of the bad 
 and are easily imposed on, and this explains why they often are. 
 
 Rev. W. E. Locke was pastor 1844-49. Affairs in the church were 
 
SCOTCH PLAINS 267 
 
 disarranged by the disappointments and discipline of his predecessor. 
 He was helped by his self confidence. His estimate of W. E. Locke 
 and of his scholarship was sufficiently high. An illustration of his 
 Rhetoric occurred in a sermon the writer heard before an association. 
 Referring to the office of the Holy Spirit, he exclaimed with enthusiasm 
 "and the still small voice of the Holy Spirit will come to him with the 
 roar of a lion." A historical discourse at the centennial of the church 
 was a creditable history of the one hundred years it memorialized. 
 Prior to his resignation, he preached on baptism and disposed of the 
 errors of our Pedo Baptist brethren effectively and settled all questions 
 of mode and subjects of baptism. Later he resigned and united with 
 the Presbyterian Church. His sommersault following his assertion 
 of conscientious conviction, had the effect at Scotch Plains, of regret 
 that he had not first united with another denomination and then 
 preached on baptism. 
 
 Rev. J. E. Rue, who followed Mr. Locke, settled in 1850. In the 
 midst of a gracious revival, Mr. Rue was smitten with illness and only 
 enough recovered to follow his companion to her burial. Both sickness 
 and death, after four years of active and to the church, profitable 
 service compelled him to resign and to seek a home in a mild climate, and 
 some years later, when visiting near Hightstown, he was called higher. 
 
 Pastor J. F. Brown became pastor in April 1854. He had been 
 bom in Scotch Plains in the pastorate of his father. This was the 
 second time he had followed his father. The ensuing si.x years were 
 gladdened with many returns of his efficient labor. 
 
 On the eve of the Civil War, in December 1860, Rev. William 
 Luke entered on charge of the church. All social and religious interests 
 were affected injuriously by the excitements of the day. In the six 
 years of his pastoral care, Mr. Luke was true to the calls of humanity 
 and of country. Alienation due to the political conviction of the 
 people pervaded every interest and it was most trying to endure and 
 be faithful. On January 1st, 1867, Mr. Luke resigned and two years 
 after entered on his reward on high. 
 
 Mr. J. C. Buchanan had graduated from college in 1866 and on 
 July 1st, 1867, accepted the charge of the church in Scotch Plains and 
 was ordained the next October. His father had been for many years 
 an honored deacon of the Cherryville church. The new pastor was 
 greeted with tokens of revival blessings. Since the end of the Civil 
 War, time had soothed the animosities gendered by it; the way was 
 opening for the activities of piety and the drouth induced by the strifes 
 of former years was yielding to the hallowed influence of peace. In 
 1870, a large and beautiful house of worship was built. It was ded- 
 
268 NEW JERSEY BAPTIST HISTORY 
 
 icated in 1872 and included modern appliances. Mr. Buchanan accept- 
 ed a call to another church and resigned in 1878. 
 
 The succession of pastors to 1900 is: U. B. Guiscard, 1879-83; 
 J. H. Parks, 1883-93; J. S. Breaker, 1894-98; G. M. Shott, 1899-1904. 
 
 Many members have been licensed to preach, mostly in the first 
 seventy-seven years of the life of the church. Of these were five broth- 
 ers, Suttons, descendants of a constitutent of the church. Two of 
 them, David and John, were licensed in 1758 and they were ordained 
 at the same time in 1761. John was a foremost man and was appointed 
 with James Manning, also of Scotch Plains, by a committee of the 
 Philadelphia Association to go to Rhode Island to arrange for the 
 founding of BrowTi University. James Manning, first President of 
 Brown University was a son of a constituent of the church. Jacob 
 F. Randolph was a deacon of the church and licensed in 1791. He 
 was pastor at Mt. Bethel, then at Samptown, led out a colony that 
 became first Plainfield and was its pastor till he died. O. B. Brown, 
 another licentiate, was pastor of the first Baptist church, Washington, 
 D. C. In fact there ought to be no distinction by the mention of these 
 names. All of them were most worthy men, who "hazarded their lives 
 for Christ," and who counted not the cost of sacrifice and service 
 for Christ. 
 
 This isolated country church has a large place in the educational 
 records of our denomination in America. Two of her sons have had 
 committed to them, the question of time, of place, of what and of how, 
 the foundations of the educational interests of coming millions should 
 be laid. In this particular, the Hopewell church only can be named 
 in the same category. That church, having had first committed to 
 her the same charge, which was so WTetchedly wrecked for Baptist 
 educational interests wrested by a foreign body, from the only colony 
 that showed her concern for education, both by her institution of 
 schools and by her legacies in and for their support and developement. 
 
 JAMES MANNING, 
 1738-1791. 
 
 By 0. B. Leonard. 
 
 James Manning comes first into public notice during 1756, as a 
 pupil at Hopewell. It will be remembered that this pioneer Seminary 
 of learning, founded that year by Rev. Isaac Eaton, under the direction 
 of the Philadelphia Association, was the first Baptist school in America 
 for training young men in denominational lines for the ministry. Man- 
 
Dr. Manning 
 
JAMES MANNING 269 
 
 ning was then a youth in his eighteenth year. His father, for whom 
 he was named lived at the time on a farm a few miles south of Plainfield. 
 AH early references to Manning's birthplace were made as of "Eliza- 
 bethtown," The playground of his childhood was on the level fields 
 watered by Green Brook, Cedar Brook and Ambrose Brook, emptying 
 into the Raritan at the town of Bound Brook. The associates of 
 Manning's youth were children of Baptist neighbors, Fitz Randolph, 
 Drake, Dunn, Laing, Martin, Stelle, Smalley and others. 
 
 From the day he commenced his preparatory course of mental 
 training at Hopewell till he finished his classical studies at Princeton 
 College, Manning was surrounded with excellent instructors and many 
 eearnest devoted students, who in after years attained prominent 
 positions in church and state. 
 
 Besides these, and foremost of all helpful environments, was the 
 spiritual influence of a religious home. His parents were James Man- 
 ning and Grace Fitz Randolph. Both were worthy descendants of 
 early pioneer settlers of Piscataway and connected with those who 
 generations before planted the old Piscataway Baptist church 1686-89. 
 The subject of this sketch was led to a serious religious life under the 
 pious teaching and example of his instructor. Rev. Isaac Eaton, at 
 Hopewell. At the time of his conversion about the close of his Academ- 
 ic studies, several of his relatives and family friends were connected 
 with the newly organized Baptist church at Scotch Plains. 
 
 From his Academic studies he went to the College at Princeton. 
 He graduated in 1762 with second honors in a class of twenty-one men. 
 The next year on the 23rd, of March, 1763, he married Margaret Stites, 
 a sister of Mrs. John Gano. The Stites homestead was a little hamlet 
 four miles from Elizabeth City 
 
 Manning had been authoritatively licensed to preach the Gospel in 
 February preceding his marriage. On April nineteenth, a month 
 after being married, he was officially ordained to the Gospel ministry. 
 Both ceremonies were observed at Scotch Plains. His ordination 
 services were participated in by his brother-in-law. Rev. John Gano, 
 and Rev. Isaac Eaton, his first instructor, assisted by Rev. Isaac Stelle, 
 pastor of Piscataway and by pastor Miller of the "Plains Church" where 
 Mrs. Manning's parents were influential members. 
 
 Manning was connected with this church, probably from the date 
 of his baptism until the winter of 1764, Nov. 25th, when he transferred 
 his membership to Warren in R. I. Here he was instrumental in or- 
 ganizing a Baptist church and became its first pastor for six years. 
 James Manning was never separated from his New Jersey relations of 
 family and church. He remained identified with the Philadelphia 
 
270 NEW JERSEY BAPTIST HISTORY 
 
 Association and nearly every year was in attendance at its anniversaries. 
 
 During the summer of 1763, Manning had introduced to several 
 prominent Baptists in Rliodc Island the proposition to found in the 
 colon}' a "Seminary of Polite Literature" subject to the government 
 of the denomination. After some opposition to the project from 
 members of the established church order in New England, the Rhode 
 Island Legislature granted a charter in February, 1764. 
 
 To James Manning more than to any other one person, should be 
 awarded the distinguished honor of being the founder of "Brown Uni- 
 versity." While the scheme may be said to have originated in the 
 Philadelphia Association, of which Mr. Manning was then a member, 
 its development and full realization must be traced directly to his per- 
 sistent and untiring efforts. 
 
 In 1770, Mr. Manning moved to Providence, where the college 
 was transferred, and the following year he assumed the additional 
 duties of pastor of the Old First Baptist church, "preaching with great 
 acceptance to an increasing congregation with good satisfaction and 
 success." For a period of twenty years he continued the stated min- 
 ister of this church, while at the same time he discharged his varied 
 and arduous duties in connection with the Presidency of the College. 
 That he was able to perform such an unusual amount of labor is account- 
 ed for by the fact that he was gifted with a versatility and readiness 
 which enabled him to accommodate himself with great facility to every 
 variety of circumstance. Rhode Island honored herself in sending him 
 as her representative to the U. S. Congress in 1786, at a time when the 
 old confederation was about adopting the new constitution. 
 
 Dr. Manning represented the Baptist denomination, on that mem- 
 orable occasion several years before in Carpenter's Hall, Philadelphia, 
 to which all friends of religious liberty were invited. The convention 
 was held October 14, 1774, for the purpose of preparing a memorial 
 to Congress for relief from oppression for conscience sake and for the 
 legal establishment of ecclesiastical liberty. 
 
 In the midst of his usefulness and at the prime of life he was stricken 
 down by apoplexy. He died July 29, 1791, at the age of fifty-three 
 years. His wife survived him twenty-four years, and died in her 
 seventy-fifth year. They never had any children. Both lie buried 
 at Providence, R. I. 
 
 He was symmetrical in form, with a commanding physique, grace- 
 ful as a public speaker, with a melodius voice, and though weighing 
 nearly three hundred pounds, his large proportions were not noticeable 
 in the easy delivery of his full rounded sentences. In a memorial 
 sermon preached by his successor, Rev. Dr. Maxcy, is this eulogy of 
 
JAMES MAxNNING 271 
 
 his character: "The loss of this worthy man will be felt by the com- 
 munity at large. Nature had given him distinguished abilities. His 
 address was manly and engaging, his manners easy without negligence, 
 and polite without affectation. His eloquence was forcible and spon- 
 taneous. His life was a scene of anxious labor for the benefit of others. 
 He lived much beloved and died much lamented." Judge Howell, 
 of Providence, who was an intimate friend of Dr. Manning, expressed 
 as his opinion that the good order, learning and respectability of the 
 Baptist church in the colonies were much indebted to his assiduous 
 attention to their welfare. The credit of his name and personal in- 
 fluence among the denomination had never been exceeded by any 
 other person. 
 
 Seven churches have been colonized by Scotch Plains,: first, 
 New York City in 1762; Mt. Bethel in 1767; Lyon's Farms 1769; Mana- 
 hawkin, 1770; Samptown, 1792; Westfield, 1866. Another colony 
 planted a church in Kentucky. In 1748, the year after the organization 
 of the church, it was resolved, "That any brother belonging to this 
 church and not praying in his family, shall be admonished and if he 
 will reclaim well, and if otherwise, he shall be suspended." Has the 
 vaunted life and progress of the nineteenth century bettered home 
 life? The use of intoxicants at f\mcrals was denounced in 1768. No 
 councils have ever been called to settle troubles in Scotch Plains 
 church, neither has any serious difficulty occurred. Nine hundred and 
 forty have been baptized into the fellowship of the church. 
 
CHAPTER XXVIII. 
 
 MORRISTOWN, MOUNT BETHEL, AND MILLINGTON 
 CHURCHES. 
 
 According to Morgan Edwards, Baptists settled near Morristown 
 in 1717. He says: "The Baptist interest in this part of the country 
 had its beginning in the following: "About the year 1717, one David 
 Goble and family emigrated from Charleston, S. C, They being Bap- 
 tists invited Baptist ministers to preach at their house; particularly 
 Rev. Isaac Stelle of Piscataway. By his labors and the labors of some 
 others, several were turned from darkness to light and went to Pis- 
 cataway for baptism. Mr. Stelle and others continued their visits 
 and began to have many hearers. To accommodate them the Gobies 
 built a meeting house at their own expense, which was converted 
 to another use when the present one was raised. The persons baptized 
 who had joined Piscataway, were: John, Daniel and Isaac Sutton, 
 Jonas and Robert and Malatia and Mercy Goble, Daniel Walling, 
 Ichabod Tompkins, Sarah and Jemima Wiggins and Sarah Wiggins, Jr., 
 Naomi Allen, Elizabeth Estell, Elizabeth Lines and Sarah Osborn. 
 These sixteen persons, after being rele;ised from Piscataway were 
 formed into a distinct church, July 11th, 1752." 
 
 Issac Stelle of Piscataway, B. Miller of Scotch Plains, Isaac Eaton 
 of Hopewell endorsed their mutual fellowship and constitution as a 
 Baptist church. What a wonderful trio of men! Their mark on the 
 ages will never be effaced and their memory will ever be associated 
 with the Nazarene. Like him is their memorial. The first meeting 
 house was built by the Gobies and was located to accommodate the 
 constituent members, who all lived on farms in the immediate neigh- 
 borhood; none living in the village. In fact, the locality in question 
 held at least as many inhabitants as Morristown itself, though a little 
 more scattered. Not till a quarter of a century later could Morris- 
 town boast of more than fifty dwellings and a population of two hun- 
 dred and fifty. 
 
 Pastors Stelle of Piscataway and Miller of Scotch Plains supplied 
 the Morristown church for two years until a pastor settled in 1754. 
 The church worshipped in the original meeting house for seventy years. 
 But it was isolated from Morristown, with the result that its Baptist 
 and spiritual influence was dissipated and more; Baptist teaching of 
 
MORRISTOWN 273 
 
 an open Bible and of the right of each person to think and to teach 
 his own convictions of truth and of duty. 
 
 Rev. John Gano of Hopewell and graduate of its school was the 
 first pastor of Morristown church, settling in 1754 and remaining three 
 or four years, then removing to New York City and becoming pastor 
 of the first Baptist church. Could Mr. Gano have remained at Morris- 
 town, its early history would have been different from what it is. Abel 
 Morgan, Isaac Stelle, Benjamin Miller, Robert Kelsay and others lived 
 and died in more retired places and God only can estimate their life 
 work and so with Mr. Gano. All that region would have felt the in- 
 fluence of his presence. 
 
 The writer copied these minutes from the old minute book of first 
 Hopewell church: "John Gano called to exercise his gifts, November 
 19th, 1752. He did so, January 20th, 1753. Licensed April, 14th, 
 1753, and ordained (at Hopewell) May 29th 1754." The secret of 
 the abnormal condition of our Baptist churches in the earlj' days was 
 their steadfastness. Their contentions for the "faith once delivered 
 to the saints;" sermons and disputations on baptism and on the terms 
 of coming to the Lord's table were frequent and had the largest publicity 
 whether in Rhode Island in Penepack, or in Charleston, S. C. Rev. 
 J. M. Carpenter preserved these incidents of Mr. Gano. He knew 
 them as facts. 
 
 Baptist churches, especially guarded against the admission of 
 unconverted persons. The first happening at Morristown in Mr. Gano's 
 charge was: An old colored woman asked membership in the church. 
 Being very ignorant, her case was deferred and thus for six times. The 
 last time, going down the aisle, she muttered, "Well, Kate is a Christian. 
 By and by, she will die and then she knows she will go to Heaven and 
 Jesus will meet her at the gate and say: 'Kate, where do you come from? 
 'From Morristown.' 'Have you been baptized?' No, I went to John 
 Gano repeatedly and he refused me." Overhearing her, Mr. Gano called 
 out: "Stop, Kate, come back here! You are not going to Heaven 
 with such a story as that, about me." He baptized her and she was 
 an ornament to her profession. Another was: Going from Jersey 
 City to New York, crossing the river in an open boat, deeply laden with 
 passengers in a fierce storm, the peril of sinking was great. The oars- 
 men were most profane cursing because a priest was aboard. Mr. 
 Gano was quiet. Landing safely, he turned to the boatman, said: 
 "Thank God, there is a Hell for sinners." At midnight, he was awaken- 
 ed by the man begging him to pray for him. In six weeks, he baptized 
 the man near the place where he had been cursed. These preachers 
 were not mealy-mouthed. They used language that signified the 
 18 
 
274 NEW JERSEY BAPTIST HISTORY 
 
 coming doom of the unsaved. Our great denomination was not built 
 up on platitudes of the Fatherhood of God and the choices of the natiiral 
 will. 
 
 The first candidate Mr. Gano baptized was Hezekiah Smith, the 
 New England Baptist Apostle. Later Mr. Smith removed to Hope- 
 well and Mr. Gano was a chaplain in the American Revolutionary 
 army and heard General Washington say at Newburg, in 1783, that 
 ''Baptist chaplains were the most prominent and useful in the army." 
 A legend in the Gano family is, that: Mr. Gano baptized General Wash- 
 ington at Valley Forge in the presence of forty-two witnesses, about 
 1780. Later he moved to Hopewell, united with the church there 
 and entered the school. The writer copied from the old minute book 
 of the church as follows: "Hezekiah Smith, licensed October 22nd, 
 1762." 
 
 In the spring of 1758, Mr. I. Tomkins, who had been a constituent 
 of the church and had been licensed to preach, became pastor. These 
 early churches frequently licensed and ordained one of their members 
 for the pastorate, evincing that they had foremost men among them, 
 men of culture and of intelligence. This also had illustration in the 
 administration of colonial, congressional and military affairs. In 
 fact, the better sort of people, both for intelligence and education 
 emigrated to and constituted the masses of the nations settling in 
 North America. Baptists had their full share of men competent in 
 all respects to manage and develope a nation, whether Huguenots 
 of the South, English and Hollanders in the Middle States and 
 Puritans of the North. Everywhere from the St. Lawrence, to the 
 Gulf, the need developed the men. Mr. Tomkins served as pastor 
 till he died, three years. It has been written of him "that he was a 
 true man and an efficient pastor. 
 
 Six years passed ere the church called another pastor. Then again, 
 one of the members was called to be pastor, whom it licensed and 
 ordained for its service; John Walton, entered the pastorate in 1767. 
 Rev. Samuel Jones, in his century historical sermon, preached before 
 the Philadelphia Association, in 1807, names Mr. Walton as one of 
 the eight pre-eminent men of the denomination, who, he says: "was a 
 man of superior abilities, of refinement, of winning manners and exer- 
 cised an influence of a high character." The type of the members of 
 Morristo\\'n may be judged of from these men, chosen for their worth, 
 from themselves. Like to his predecessor, Mr. Walton lived only three 
 years and was called to his reward in three years, in 1770. Of great 
 personal worth as a citizen and Christian, he wisely saw an imperative 
 condition to the welfare of the church. While pastor, a lot was bought 
 
MORRISTOWN 275 
 
 in Morristown and a suitable house of worsliip built on it. He did not 
 live to see it completed. It was dedicated in May 1771. 
 
 Six months after Mr. Walton's death, a licentiate of Piscataway 
 was called to be pastor, Mr. lleune Runyon. He was ordained in 
 1771, and served the church eight years. In the American Revolution, 
 there was not any report of the church for several years. But in those 
 reported, thirty-four were baptized. While Mr. Runyon was pastor, 
 the church doubled its membership. There was a kind of alliance 
 between Schooley's Mountain church and Morristown in Mr. Runyon's 
 charge, which was equivalent to a suspension at Schooley's Mountain. 
 The matter is quite obscure. 
 
 After Mr. Runyon resigned, supplies ministered for the next eight 
 years. Then, Rev. D. Loof burrow settled closing his charge in 1789. 
 From then, until 1809, twenty years, the church had only monthly 
 preaching. Rev. D. Jayne serving one year of that period, and Rev. 
 Van Horn of Scotch Plains preaching for sixteen years, each month, 
 till he died. Pastor Ellis of Mt. Bethel supplied Morristown two years 
 of this time. In 1811, Rev. John Lamb settled for one year. At its 
 end, Mr. Samuel Trott, a member of the church was licensed and or- 
 dained for the pastoral office in 1812. He continued pastor for three 
 years. Then there was an interval in pastoral ministration for two 
 years, when in 1817, Rev. John Boozer settled and was pastor for four 
 years. Rev. S. Trott having returned from the West, was recalled in 
 1821, continuing till 1826. He was pastor at Morristown twice. 
 
 Mr. Trott's pastorate was an unhappy event. He was a Hyper 
 Calvinist of an antinomian type. Positive and an absolutist as con- 
 cerned his opinions. Like to other antinomians he knew all worth 
 knowing about the secret purposes of Jehovah. The poison with which 
 he infected the church caused a paralysis lasting eight years. Later, 
 he was a leader in the Antinomian movement. 
 
 The "next eight years was a time of trial to the faithful few. It 
 seemed as if the visibility of the church would end. The member- 
 ship was reduced to thirty-five and these wide scattered. But Deacons 
 John Ball, Ezekiel Howell, J. Hill and William Martin, four of the only 
 six male members with some noble women" preserved the church. 
 Deacon Ezekiel Howell was clerk of the church, thirty-six years and 
 its deacon, twenty-nine years, until his death. His son, Edward 
 was clerk forty years and deacon, forty-two years, closing his Avork 
 at death. This son, Edward, was the only active male member of the 
 church for several years. Deacon Ezekiel Howell withstood division 
 and disaster as long as he lived and his son Edward, took his place 
 with like courage and saved the life of the church until he was called 
 
276 NEW JERSEY BAPTIST HISTORY 
 
 up higher, leaving children, who since lift on high, the banner of a New 
 Testament church. The document appended, was found among the 
 papers of Deacon Ezekiel Howell and indicates the man of God. It 
 was sent to the writer by his son, Edward, but with no intent of this 
 publicity. His own handwriting styles it "Covenant, August 11th, 
 1782," and signed ''Ezekiel Howell." 
 
 "Eternal and ever blessed God, I desire to present myself before 
 Thee with the deepest humiliation and abasement of Soul, sensible 
 how unworthy Such a sinful Worm is to appear before the Holy Majesty 
 of Heaven, the King of Kings and Lord of Lords, and especially on Such 
 an occasion as this, eA'en to enter into a Covenant Transaction with Thee. 
 But the Scheme and the Plan is thine own, thine Infinite condescension 
 hath offered it by thy Son, and thy Grace hath inclined my Heart to 
 accept of it. 
 
 "I come, therefore, acknowledging myself to have been a great 
 offender, smiting my breast and Saying with the humble Publican, 
 "God be merciful to me a Sirmer." I come invited by the Name of 
 Thy Son, and wholly trusting in his perfect Righteousness intreating 
 that for his Sake thou wilt be merciful to my Unrighteousness and wilt 
 no more remember my sins. Receive, I beseech thee, Thy revolted 
 Creature, who is now convinced of thy right to him and desires nothing 
 so much as that he may be thine. 
 
 "This Day do I with the Utmost Solemnity Surrender myself to 
 Thee. I renounce all former Lord's that have had Dominion over me; 
 and I consecrate to thee all that I am and all that I have; the Faculties 
 of my mind, the members of my Body, my worldly possessions, my time, 
 and my Influence over others; to be all used entirely for thy Glory, and 
 resolutely employed in oljedience to thy Commands as long as thou 
 continuest me in life; with an ardent Desire and humble Resolution to 
 continue thine thro all the endless ages of Eternity; Ever holding 
 myself in an attentive Posture to observe the First Intimations of thy 
 will, and ready to spring forward with Zeal and Joy to the immediate 
 execution of it. To thy direction I resign myself and all I am a nd have 
 to be disposed of by thee in such manner as thou shalt in thine infinite 
 Wisdom judge most subservient to the purposes of thy Glory; to thee 
 I leave the management of all Events & Say without reserve "Not my 
 will, but thine, be done," rejoicing with a loyal heart in thine unlimited 
 government what ought to be the Delight of the Whole Rational Creait- 
 ation. Use me, O, Lord, I beseech thee as an instrument of thy service. 
 Number me among thy peculiar people let me be washed in the blood 
 of thy dear Son, let me be Clothed with his Righteousness, let me be 
 Sanctified by his Spirit Transform me more & more into his Image, 
 
MORRISTOWN 277 
 
 impart to me thro him all needful Influences of the purifying, cheering 
 & comforting Spirit, And let my life be spent under those Influences 
 and in the light of thy Gracious Countenance as my Father and my 
 God. 
 
 "And when the Solemn Hour of Death shall come, may I remember 
 this thy Covenant well ordered in all things & sure, as all my Salvation 
 and all my Desire, tho every other hope & enjoyment is perishing; and 
 do thou, O. Lord, remember it too. Look down with pity O my heaven- 
 ly Father on thy languishing Dying Child, Embrace me in the Ever- 
 lasting Arms, put strength and Confidence into my departing Spirit, 
 And receive into the abodes of them that Sleep in Jesus peacefully 
 and joyfully to wait the Accomplishment of thy great Promise To all 
 thy people, even that of a glorious Resurrection, and of Eternal Happi- 
 ness in thine Heavenly Glory. 
 
 "And if any surviving friend Should when I am in the dust meet 
 with this Memorial of my Solemn Transactions with thee, may he make 
 the Same Engagements his own, & do thou graciously admit him to 
 partake In all the Blessings of Thy Covenant through Jesus the great 
 Mediator of it; 
 
 "To whom with Thee O Father and Thy Holy Spirit be Everlasting 
 Praises ascribed by all the Millions who are thus Saved by thee and by 
 all those other Celestial Spirits in whose Work and Blessedness thou 
 shalt call them to share. " 
 
 Amen, So be it. 
 
 "May the Covenant that I have made on Earth be Ratified in 
 Heaven." 
 
 EZEKIEL HOWELL. 
 August nth, 1782. 
 
 This covenant was made by Mr. Howell before he united with the 
 church. 
 
 Toward the close of 1834, Rev. William Sym became pastor. An 
 immediate change occurred in the church. From the outside, universal 
 respect was given to it; the congregations grew; converts were added 
 and life infused into the church. Mr. Sym was called to Newark and 
 closed his work in Morristown in 1839. His pastorate gave an abiding 
 impetus to the church. Antinomianism was cast out not by con- 
 tention, for Mr. Sym was a high toned Calvinistic preacher, but he gave 
 direction to the currents; faith in God, supplanted fatalism; his sover- 
 eignty inspired cheer in efforts for him. Thus as Bancroft has said of 
 Calvinism what has been accomplished for the spiritual betterment of 
 mankind and for progress of civilization has been done by men of 
 Calvinistic ideas. 
 
278 NEW JERSEY BAPTIST HISTORY 
 
 A call was given in 1839, tc Rev. W. H. Turton. Ere long, he 
 gathered a harvest at an outstation. At this time, came a complication, 
 nearly fatal to the existence of the Morristown church. Most of the 
 members were scattered in the country. It was proposed to move 
 and locate the church in a village four miles distant from Morristown. 
 The property in Morristown was ordered to be sold and a church in 
 the town had arranged to buy it. But Deacon Edward Howell, living 
 in the village where the church was to be located almost alone opposed 
 going from Morristown. "A catch" about the lines of the proposed 
 lot, gave Deacon Howell an occasion to balk the sale. President of 
 the Board of Trustees, he withdrew the Morristown property from sale 
 and spent the night driving to the homes of members in the country 
 to get a church meeting to reconsider the vote to sell. The plan was 
 dropped and the Morristown church is where it is. The meeting house 
 had been in use about seventy years and was unfit for use. Another 
 was built and dedicated in 1845. Two years after, in October 1847, 
 Mr. Turton resigned. In the eight years of his pastorate, the church 
 had made substantial growth. A new church edifice had been built. 
 Mr. Turton was a very modest and unassuming of sterling worth and of 
 "good common sense." 
 
 Months passed, and in 1848, Rev. W. B. Toland settled as pastor. 
 He was useful and numbers were added to the church. He closed his 
 pastoral care at the end of five years. An unhappy pastorate of eight 
 months followed. 
 
 The next pastor's coming. Rev. Josiah Hatt, was a kind Providence. 
 An amiable man, intensely earnest, of devoted piety, he soon won the 
 confidence of even objectors. For three years he ministered and then 
 a dark cloud overhung him and them and Mr. Hatt went into the wor- 
 ship of the Upper Sanctuary, on June 16th, 1857. The succession 
 of pastors was: C. D. W. Bridgeman, 1857-00; J. B. Morse, 1861-63; 
 A. Pinney, 1864-68; E. B. Bently, 1868-73; J. H. Gunning, 1874-77; 
 J. V. Stratton, 1878-80. (These many short pastorates had one happy 
 result, that of unifying the church by sinking individual preferences.) 
 A. Parker, 1881-89; I. M. B. Thomp.son, 1889-95 ;S. Z. Batten, 
 1895-1900. 
 
 In 1857-1858, the house of worship was enlarged and improved. 
 The agitation for a larger and better metting house was begun 
 under the pastorate of Mr. Parker was accomplished under the 
 pastoral care of Rev. I. M. B. Thomson. A change of location was 
 effected. The new sanctuary was in entire accord, both with the ma- 
 terials of construction within and without, and in architectural beauty 
 and adaptation to public worship. In size it corresponded to the 
 
MORRISTOWN 279 
 
 growth of the church and to the incerased population of the town and 
 country. The place was dedicated in November, 1893. "The little 
 one had become a thousand." Mr. Thompson closed his laljors at 
 Morristown in February, 1895, and was followed that year by S. Z. 
 Batten. 
 
 Lessons of moment occur in the record of Morristown church. 
 One, the ill effects of short pastorates. Another, the malaria of anti- 
 nomianism. A third, the cheer of those who wait and have faith in 
 God. A fourth the power of the individual for good. Ezekiol Howell 
 and his son Edward are instances. What if the Morristown had been 
 swept from its mooring on the Gospel by anti-nomianism! What if 
 it had gone to a village four miles away from the center of population 
 and business! 
 
 The year in which "the Gobels built at their own expense" the first 
 meeting house is not known. The second in Morristown unnder Mr. 
 Walton was dedicated in May, 1771. The third was built in Pastor 
 Turton's charge in 1845. This building underwent several enlargements 
 and improvements. The first house may have cost several hundred 
 of dollars. The last edifice cost sixty -six thousand dollars and this 
 was the measure of growth and of increase. Three pastors were mem- 
 bers of the church, licensed and ordained at its call, Tompkins, Walton 
 and Trott. Four pastors closed their ministry at death. One pastor 
 had a second pastorate. 
 
 Rev. J. M. Carpenter gave to me the accompanying facts, which he 
 caused to be published after Mr. Ford had died. I have the original 
 letter of Mr. Welsh, which he wrote to Mr. Carpenter, containing facts 
 as published. Mr. Ford was a resident of Morris county, and therefore 
 the statement is made in connection with the Morristown church; also 
 the obituary notice of Mr. Ford. 
 
 BAPTISM OF A PRESBYTERIAN PASTOR.— In one of the 
 papers of Newark, N. J., there appeared some months ago an appre- 
 ciative article upon the talents and worth of Rev. John Ford, for many 
 years pastor of the Presbyterian Church of Parsipany, N. J. He was 
 a man of abundant labor, of original genius, an intense student of 
 Scripture, perfectly familiar with the inspired originals, and a profound 
 theologian. 
 
 The circumstances of his baptism are related in a letter to Rev. J. 
 M. Carpenter from the administrator, Rev. James E. Welch, now of 
 Missouri. 
 
 He says As agent of the American Sunday-school Union I preach- 
 ed at Boon ton and Parsipany in November, 1839, and spent the even- 
 ing with Bro. Ford. At family worship he read his Greek Testament 
 
280 NEW JERSEY BAPTIST HISTORY 
 
 with such facihty, that I said to him, "Why, Brother Ford, you seem 
 to understand the Greek language thoroughly," He answered, "Yes, 
 I think I understand it as well as I do my owai tongue." 
 
 "Well, Brother P., I believe you are a candid man, and will you allow 
 me to ask you what you regard as the primary meaning of Baptize?" 
 Said he, "It means to dip — to immerse, and nothing else." 
 "How do you reconcile your convictions with j^our practice of sprink- 
 ling children?" 
 
 "Oh, I have not baptised any children for years. When I learned 
 any were expected for baptism, I made it a rule to change pulpits with 
 some neighboring pastor, and get him to do the baptizing; and. Brother 
 Welch, I have longed for an opportunity to get some Baptist brother 
 to baptize me privately." 
 
 "Why, my brother, I could not consent to do that 'as in a corner.' " 
 "Then, had you been in Philip's place you would not have baptized 
 the Eunuch?" 
 
 "Yes I would; were I traveling in the mountains and fell in company 
 with a stranger who should tell me his Christian experience, and con- 
 vince me that he was a converted man, and demand baptism, I would 
 baptize him; but I would not sneak into the mountain for the purpose 
 of doing it privately." 
 
 On Saturday morning, November 17, 1839, I left his house for the 
 purpose of meeting my appointment at Whippany and Hanover, when 
 he said to me, "I believe I will ride with you a few miles, as I wi.sh to 
 go to the shoemaker's," without intimating to me any expectation 
 of being baptized. After we had rode a few miles we came to a stream 
 of water. He looked me fully in the face and said. "See, here is water. 
 WTiat doth hinder me from being baptized? And / demand baptism 
 at your hands." 
 
 "Well, I'll carry out my creed; I'll baptize you." 
 "But Brother W., I hope you won't say anything about it." 
 "I can make no promises; like as not I shall tell it." 
 "I leave it to your Christian kindness not to speak of it for a season 
 at least." 
 
 "We alighted, and in preparing I found that he had an under pair 
 of pants and shirt on. I rolled up my pants and shirt sleeves as far as 
 I could, and into the water we went, and I baptized him." 
 
 After a time the transaction became kno-mi, there was a stir in the 
 congregation and the Presbytery, but he continued in the same pastor- 
 ate until over seventy years of age, when, according to a long settled 
 purpose he resigned. His name is a household word, and his memory is 
 cherished by many who knew him. 
 
MORRISTOWN 281 
 
 The incident is thought worthy of record among the materials 
 of New Jersey Baptist History. 
 
 Mr Carpenter writes, "I communicated the baptism to The 
 National Baptist (Philadelphia) July, 1876." 
 
 REV. JOHN FORD OF PARSIPANY .—ThAs venerable octo- 
 genarian died on the evening of the 31st ult., and deserves more than 
 a passing notice. He was a native of Morris county. He entered 
 Princeton College, as we have been told, in the Senior year, and 
 was regarded as the first in his class. He was graduated in 
 1812 with the second honor, missing the first because of his 
 recent connection with the college. A few years after this he was 
 installed pa.stor of the Presbyterian church of Parsipany, and remained 
 in that position until he was seventy years of age, when according to 
 a purpose, long before made, he retired from that pulpit. His mind 
 was as vigorous at his resignation as it ever was, and he at once began 
 to preach wherever there was an opening. His laboi's through life 
 and until he was eighty years old were very abundant. It was for 
 years his custom to preach four times each Sabbath, and occasion- 
 ally five, at points widely distant. He was a rare scholar, having 
 made great proficiency in the classical languages, as also in the French 
 and Hebrew. When past seventy years of age he studied German 
 with great interest and success. With the Scriptures in the original 
 tongues he was very familiar, reading and quoting both Hebrew and 
 Greek Testaments with entire ease. He was also a mathematician of 
 no mean attainments. 
 
 He was a man of original genius often dashing away from the beaten 
 track and delighting his hearers with new and brilliant thoughts. An 
 intense student of the Holy Scriptures and of the Science of Theology, 
 and at the same time not hampered with the manuscript in the pulpit, 
 he often soared into the higher regions of true eloquence. He was a 
 man of tender affections. There was no kindlier heart than his among 
 all the contemporaries, who with him illumined the pulpits of New 
 Jersey during the first half of the present century. His sympathies 
 were as quick and responsive as those of children and they knew no 
 abatement even down to old age. He was a remarkable man, a scholar, 
 a preacher, a theologian, a Christian"man, whose decease, although 
 occurring when he was in his eighty-sixth year, will cause many hearts 
 to feel sad. He did a great work and ho did it well. 
 — Sentinel of Freedom, of Newark, January 7, 1873. 
 
 On the twenty-ninth of October, 1767, eighteen Baptists (ten wom- 
 en and eight men) were dismissed from Scotch Plains church to consti- 
 tute themselves the Mount Bethel Baptist church, Somerset county. 
 
282 NEW JERSEY BAPTIST HISTORY 
 
 These Baptists, Morgan Edwards states, "Members of Scotch Plains 
 had settled here in early times." A meeting house had been built in 
 1761. Their genealogical relation to Piscataway and Scotch Plains is 
 indicated by their names. Of them many were Buttons. The house 
 of worship was moved in 1768 to a plot the joint gift of George Cooper, 
 William Alward and Benjamin Euyart. Mr. Edwards continues: 
 In "twenty-two years the church hath increased from eighteen 
 to one hundred and one" adding, "It has been a nursery of 
 ministers: Rev. Messrs. William Worth, Abner and James Sutton 
 sprang up here." The extraordinary rev-ival in 1786 began here 
 and spread to neighboring churches. Pastors of Piscataway and 
 Scotch Plains preached here very early. In truth, the early settlers 
 here abouts were Piscataway and Scotch Plains people. 
 
 Rev. H. Crosslej' was the first pastor for two years; having removed 
 and served another church, Mr. Crossley returned to Mount Bethel. 
 Of the length of his stay in his second charge, we have no data. His 
 successor was Rev. Abner Sutton. Mr. Sutton was a constituent of 
 the church and was ordained in January, 1775. Mr. Edwards says of 
 him: "He was a solid divine. The Sutton family were remarkable for 
 producing ministers. There are five of the Suttons now extant, 
 viz., Isaac, John, David, James and Abner. Their progenitor, William 
 Sutton was one of the first settlers of Piscataway. He is mentioned 
 in the town book as early as 1682." Again there is no data from which 
 to know how long Mr. Sutton stayed at Mount Bethel. Pastor in other 
 churches, he returned to Mount Bethel; died young, but forty-nine 
 years old on Februray 26th, 1791. A great work of grace occured at 
 Mount Bethel under his labors in 1786. Seventy-six were baptized that 
 year. Considering the sparseness of the population, this was a great 
 many. Still pastor in 1786, his pastorate must have been many years. 
 Possibly his death terminated both his life and his pastorate. 
 
 J. Fritz Randolph followed Mr. Sutton and was ordained in 1791. 
 Mr. Randolph had been licen.sed and baptized at Scotch Plains, where 
 he was a deacon also. Mr. Randolph was a pre-eminently useful 
 man. His remarkable career of blessing is written in connection with 
 the histories of Samptown and First Plainfield of both of which he 
 was the first pastor. Mr. Randolph stayed at Mount Bethel three years, 
 accepting a call to Samptown his native place in the fall of 1793. 
 
 A succession of pastors was: L. Lathrop, 1794-1805; John Ellis, 
 1805-13; when a vacancy of three years occured; Mr. Elliott, 1816-18; 
 J. Watson, 1818-26; M. R. Cox (ordained in 1827), 1827-48; E. C. Am- 
 bler, 1849-1851. 
 
MOUNT BETHEL AND MILLINGTON 283 
 
 In the winter of 1850-51, a remarkable work of grace developed. 
 Mr. Ambler baptized one hundred and fourteen into the membership 
 of the church. Mount Bethel is isolated and a rural church. Distant 
 from a large town, almost a mountainous region and this was an amaz- 
 ing work. In May, 1851, eighty members were dismissed to found a 
 church at Millington, and having set their house in order called Pastor 
 Ambler, who accepted the call. However, Mount Bethel church, in 
 December, 1851, called Mr. Timberman and he was ordained in Jan- 
 uary, 1852. But Mr. Timberman closed his work the next year. Rev. 
 T. H. Haynes settled in 1855, remaining till 1859. Several "supplies" 
 ministered at Mount Bethel and a joint pastorate w4th Millington church 
 filled up a period of many years till 1900. The location of Mount Bethel 
 does not justify the expectation of a large congregation. There have 
 been marked seasons of revival and refreshing. Such churches must 
 be cared for by the stronger churches and the waste places supplied 
 with means of grace. Mount Bethel has had sixteen pastors. Mr. 
 Cox was pastor twenty-one years, and Mr. Gibb, the present pastor, 
 is in his twenty-ninth year (in 1900). An early rule was that one 
 member should not sue another without notifying the church of the 
 facts. Another imposed displine for the neglect of the monthh' 
 meetings. At first the church edifice was located near Plainfield on 
 the land of Captain Dunn. But later was removed to a more central 
 site. The life of the church has been peaceful. Independence implies 
 the right of private opinion and yet means the best plans and various 
 ideas of policy and plan does not imply intolerance, but the cheerful 
 assent of a minority. Thus it is that congregational churches have 
 more concord and harmony than hierarchical forms of government. 
 
 Nine members of Mount Bethel have been licensed to preach. If 
 Mr. Carpenter's tables are correct, five hundred and fifty-seven have 
 been baptized into the church. It may be that the mission of the Mount 
 Bethel church may be to feed the city and town churches, not alone 
 to keep them alive, but to make them efficient and benevolent. 
 
 The Millington Baptist Church was constituted with eighty mem- 
 bers dismissed from Mount Bethel Baptist Church in May, 1851. Rev. 
 E. C. Ambler being pastor. Millington is in Somerset county, near to 
 the line of Morris county. Among those dismissed from Mount Bethel 
 were seven Stelles, seven Runyons, seven Dunns, six Smalleys, and 
 three Randolphs. These names link these people to Piscataway. 
 The first meeting house built for use of Mount Bethel Church was on 
 land of Captain Dunn, about three miles from Plainfield. Their Baptist 
 faith and religious convictions have come down to present generations. 
 
284 NEW JERSEY BAPTIST HISTORY 
 
 Rev. E. C. Ambler, pastor of Mount Bethel Church when Milling- 
 ton Church was formed, was the first pastor of Millington Church. 
 Immediately after its organization he was called to be pastor and en- 
 tered on its charge in May, 1851. Next year a house of worship was 
 was Ijegun and dedicated. Mr. Ambler resigned at Millington in 1855 
 and was followed the same year by Rev. A. Hopper, serving as pastor 
 till 1865. In 1858 a special work of grace was enjoyed. The venerable 
 and beloved Z. Crenelle became pastor in April, 1865, continuing until 
 January, 1871. 
 
 After him Rev. P. Gibb settled as pastor, in 1871, and was pastor 
 in 1900 — twenty-nina years. Affairs have moved on kindly and usefully 
 in these twenty-nine years. Seasons of revival have been enjoyed, 
 needful improvements to the house of worship made and a parsonage 
 built. 
 
CHAPTER XXIX. 
 
 ELIZABETH CHURCHES 
 
 At a meeting in Elizabeth on June fifth, 1843, fifteen memljers of 
 the Baptist Churches of Scotch Plains, Mount Bethel and Rah way 
 assembled and constituted themselves the First Baptist Church of Eli- 
 zabeth. Elkanah Drake, a member of Mount Bethel church, was the 
 first Baptist resident in Elizabeth, who gathered Baptists into the 
 town into a distinctively Baptist meeting, having in mind the organi- 
 zation of a Baptist Church. 
 
 Mr. Drake was one of those men, who impelled with the love of God 
 and of his truth do not wait for some others to develop Baptist interests. 
 Such experiences are an inspiration to seek out those of a like faith and 
 to devise "ways and means" whereby they can establish their convic- 
 tions of truth and duty. These Baptists met in a "select school room" 
 on Union Street. Rev. John Wivill is believed to have preached at 
 their first meeting to a congregation of seven or eight persons. When 
 a church had been formed, the congregation numbered from twelve to 
 twenty individuals, and these engaged "supplies" for regular worship. 
 Steps were taken to obtain a place in which to meet. Eventually the 
 "select school room" property was bought and reconstructed for a place 
 of worship and was dedicated in 1843. 
 
 These Baptists do not seem to have been of the waiting sort. Al- 
 ready, Rev. C. Cox, Jr., was called and ordained in 1844, to serve as 
 pastor. He continued one year, in which the membership of the church 
 was doubled. Rev. E. Conover followed for a year, being predisposed 
 to Arminianism his minisry was unacceptable, Mr. Tibbals, a 
 licentiate succeeded. He became antinomian and was as uncon- 
 genial as his predecessor. These people knew the difference of 
 arminianism and antinomianism and did not accept the teachings 
 of the pulpit nor were led by their minister hither and thither. It has 
 been true of Baptist churches that they know New Testament truth and 
 accept it, but repudiate tradition and personal conviction, certain 
 that Christ and His truth are of more worth than human opinions. 
 
 A safe, patient and good man, a Baptist, became pastor in 1848, 
 and remained to 1850. Financial arrearages were paid; unity was 
 realized, and wholesome influences were exerted and Mr. Turton's 
 oversight was a period of growth in the elements of strength. Rev. 
 J. H. Waterbury settled in March, 1850, and was pastor till 1855. Ill 
 
286 NEW JERSEY BAPTIST HISTORY 
 
 with a sickness that laid him aside from his piustoral duties he resigned. 
 But the church hopeful of his recovery, declined to accept it and retain- 
 ed him as pa.stor till his death in January, 1855. Previous to his illness 
 Mr. Watorbury bought and paid for lots in a central location on which 
 to build a larger and more suitable meeting house. His sickness, how- 
 ever, broke up the plans which had been arranged for with the Board of 
 the New Jersey Baptist State Convention and they were laid aside. 
 
 By an arrangement with the Lyons P'arms church, First Elizabeth 
 united with that church in a joint pastorate of Rev. T. S. Rogers. This 
 arrangement lasted two years and was marked by financial straits and 
 discord, so much so that propositions of disbanding in Elizabeth were 
 entertained. Rev. I. N. Hill entered the pastoral office in June, 1857, 
 Premonitions of a harvest in the winter of 1857-8 cheered all and de- 
 ferred action growing out of former fears. Christians of different names 
 sympathised with each other in concerted plans. There was not a 
 suggestion of the surrender of denominational convictions, but a mutual 
 concession of the integrity of the views of each by the others and thus 
 there was concert and mutual helpfulness, Mr. Hill became pastor at 
 this time. Amid large and strong churches of different Christian names 
 they gaA-e welcome and co-operation and words of cheer for the new 
 pastor and the disheartened Baptists. The Second Presbyterian 
 Church offered the free use of their lecture room in the center of the 
 town, to Baptists for their meetings and they shared in the universal 
 revival interest. Several were added to the Baptist Church. Spirit- 
 ual sunshine and refreshing showers of grace gladdened it. Later, 
 a spacious lecture room was built and a house remodeled for a parsonage, 
 etc., on the lots Mr. Waterbury had bought. 
 
 After two years of sucessful labor, Mr. Hill resigned and was suc- 
 ceeded by Rev. G. W. Clark in 1859, who was pastor for nine years. 
 Despite the revival and the refreshing of the former years, affairs were 
 uninviting. A debt had been incurred by the erection of the chapel 
 and parsonage of nearly their cost, besides the parsonage was a small 
 and indifferent building. In fact the outlook of the church was dis- 
 couraging. The President of the convention advised Mr. Clark not 
 to settle in Elizabeth because the church was at an adverse crisis. 
 Nevertheless, he did become pastor. In his charge the membership 
 increased, the debt was paid and the first general revival the church had 
 known was enjoyed. A mission was established at Elizabethport in 
 1862, where weekly social meetings and later in 1877, Lords day after- 
 noon preaching was established. The Broad Street Baptist Church 
 was constituted in 1866 of forty-eight members dismissed from the 
 Firrt Elizabeth church. Pastor Clark resigned in 1869. Under his 
 
FIRST ELIZABETH 287 
 
 pastorate, Baptist interests in Elizabeth were put on a firm foundation. 
 
 Rev. T. A. K. Gessler took pastoral charge of First Elizabeth in 
 1869, continuing until 1880. A larger and better church edifice had 
 become a necessity. The position and influence of the church had for 
 a long time been impaired by lack of a house of worship, corresponding 
 to those of other denominations and becoming the city in which the 
 church was located. Through the offer of Deacon Amory of the grounds 
 and of a generous subscription for its building, a church edifice was 
 built costing scores of thousands of dollars, nearly half of which was a 
 debt, imperiling the property and a bar to the prosperity of the church. 
 The location, in a suburb, was a mistake. The congregation was 
 virtually ostracised. The house was dedicated in January, 1872. 
 In 1871, thirteen were dismissed to constitute the Elizabethport Church. 
 The mission had been established by Pastor Clark in 1862, and a Sunday 
 School later by Mr. Peter Amory. 
 
 After Mr. Gessler resigned Rev. J. C. Allen settled in February, 
 1880. In his second year the entire debt, forty-five thousand dollars, 
 was paid, indicating the great change that had come in the financial 
 resources of the church. Having served the church nearly six years, 
 to its satisfaction and profit, Mr. Allen closed his labors in Elizabeth 
 in 1886. 
 
 The same year in which Mr. Allen resigned. Rev. C. H. Jones 
 entered on the pastoral duties. In three years he retired from the 
 pastorate and within a short time Rev. W. H. Shermer held the 
 pastoral office. He also gave up his charge at the end of three years. 
 In April, 1894, Rev. W, E. Staub accepted a call to be pastor and is 
 now (1900) serving in the office. 
 
 Thirteen pastors have ministered to the church. The longest 
 charge was ten years, another nine years. Two were errative in doctrine, 
 and one, while he may be blameless for a temper with which he was 
 born, was thereby disqualified for the largest usefulness. Three church 
 edifices have been in use. A property remodeled for its use; second, 
 one built in 1858 and a parsonage; third, that now in use. Three 
 churches have been colonized from the home body: Broad Street in 
 1866, with forty-eight membership; Elizabethport, in 1874, with thir- 
 teen members. This body was known as East Elizabeth. Central 
 Elizabeth was constituted in 1877. Its relationship is, however, 
 indefinite. Central Elizabeth being composed of the debris of the 
 Broad Street Church, when it was scattered, and some other Baptists 
 living in the city. The original elements of the Central Church were 
 really and truly Baptists, men and women to whom misfortune had 
 come, entirely independent of their personality or relationship. 
 
288 NEW JERSEY BAPTIST HISTORY 
 
 The rail roads from NewYork City in New Jersey brought the 
 families and business men in large numbers to the towns and villages 
 within reasonable access of business in the city. Some of them had 
 accumulated fortunes; a sudden revulsion, lost as quickly as made the 
 wealth that had been gained. Elizabeth shared in the gains and losses 
 of the other localities to which families came. Various denominations 
 had their proportion of these migrations. The Broad Street Baptist 
 Church originated with such influences. Men with sudden large wealth 
 part with it easily and for schemes that appeal unexpectedly and has 
 a promise of ample returns, the more so, if being good men they seek 
 opportunity to do good. 
 
 The First Baptist Church was said to be "slow." It may be their 
 experience had taught them its value. Fortj'-eight of their members 
 caught the infection of "push," not having as yet learned that motion 
 is not progress. Receiving letters of dismission they organized the 
 Broad Street Baptist Church. A brother doing business in New York 
 identified himself with them and gave choice lots and a house of worship 
 which with its grounds claimed to have cost one hundred thousand 
 dollars was built. Other expenses corresponding were also incurred. 
 For a time money was as in Solomon's day when "the King made 
 silver to be in Jerusalem as stones." Ere long the straits came, mort- 
 gages were put on the property, and the end soon came. A Baptist in 
 Newark bought the proprety to hold it for the church for redemption. 
 But that time did not come and it was traded for some cheap church 
 properties. 
 
 In 1867, Rev. D. H. Miller became pastor of Broad Street Church 
 and was such to April, 1872. On the next October, Rev. H. M. Gall- 
 aher was thrust under the load. His call was a dernier resort. It was 
 hoped that his peculiar pulpit gifts could command financial resources. 
 Temporary relief justified the hope, but with his retirement in 1876, 
 the end came and in 1877 the church disbanded. 
 
 In the order of age or beginnings, Elizabethport is entitled to be 
 considered. But as inasmuch as "Central Elizabeth" inherits a kind 
 of succession to Broad Street probably it may follow with its history. 
 There is some confusion of dates, when Broad Street v/as disbanded. 
 It was not represented in the Association after 1872 and it is supposed 
 to have had a nominal existence until about the time of the organzia- 
 tion of the Central Church, in 1877. 
 
 Elizabethport mission was begun in 1862 by the First Baptist 
 Church, while Rev. G. W. Clark was its pastor. Deacon Peter B. 
 Amory of thelFirst Elizabeth Baptist Church in 1870 built a chapel 
 there in memory of his daughter. For this reason the chapel was called 
 
ELIZABETHPORT AND CENTRAL ELIZABETH 289 
 
 the memorial chapel. Deacon Ainory before his death had been snared 
 in a financial panic that involved his estate including the chapel, so 
 that it had to be redeemed at nearly its original cost. 
 
 In 1872, a renaming or reorganization occured in which members 
 of Elizabethport Church took part, involving confusion of dates and of 
 organizations and obscurity overhangs Baptist movements in Eliza- 
 bethport. Rev. H. W. Jones became pastor, and accomplished happy 
 results, retiring from the field in 1876. The church edifice proved too 
 small to meet the needs of the congregations and the membership 
 increased from thirty-six to one hundred and fifty-six. Within a year 
 W. H. Marshall settled as pastor. On account of the death of Mr. 
 Amory in 1878 and the nontransfer of the "deed" of the chapel property 
 to the church, serious trouijle arose and marked changes occured. 
 
 Rev. A. Chambers succeeded Mr. Marshall. At this time a new 
 name for the church is supposed to have been chosen, Elizabeth East, 
 and a reorganization about 1881 also; a virtual suspension for about two 
 years. Two or three, however, held fast and maintained the visibility 
 of the church. Rev. T. Outwater settled as pastor in 1883 and the 
 new meeting house was furnished in 1885. Mr. Outwater closed his 
 work at East Elizabeth in 1888, after a happy and successful pastorate. 
 
 A call to be pastor was given to J. M. Hare in 1888. He held the 
 office two years and was followed by F. Gardner in 1890. A work of 
 grace adding many by baptism to the church and the payment of all 
 indebtedness for their new house were characteristics of 1891 and 1892. 
 Mr. Gardner resigned in 1893 and the next Lord's day, W. H. Shermer 
 took the pastoral charge, which he gave up in October, 1896. D. B. 
 Patterson followed, 1897-99; J. V. Ellison, 1899-1900. Deacon Amory's 
 neglect to give the "deed" of the property to the church, having built 
 the house of worship, nearh' proved to be a blight on it, and changed its 
 prosperity to discouragement. 
 
 Two houses of worship were built by East Elizabeth Church: 
 The first designed to be a gift, but redemeed by them; a second, built 
 by themselves and paid for. Nine pastors have served the church 
 under its various names. 
 
 In its last public statement of its membership, in 1872, Broad 
 Street Church reported one hundred and seventy-two members. 
 Central Elizabeth in 1878 reported sixty constituents. Letters of 
 dismission no doubt were granted to its members when Broad 
 Street Church disbanded. Some may have united with the First 
 church, others joined Elizabethport, some united with churches of 
 other denominations, and as is usual, the indifferent to church 
 membership stood aloof; in the event of one-half having thus associ- 
 
290 NEW JERSEY BAPTIST HISTORY 
 
 ated themselves and probably others, waited to see if the Central 
 Elizabeth Church would sustain itself, and presuming that in five years 
 discouragement would largely reduce the members of Broad Street 
 Church. 
 
 There is evidently an intelligent integrity to Baptist convictions 
 of truth and to duty, both in those who constitiuted the Central Eliza- 
 beth Church and in Broad Street membership, since nearly the entire 
 membership of that bodj' is reasonably accounted for. It speaks well 
 for the conscientious piety of these Baptists, that so many under the 
 depression of the conditions and disappointments were ready to begin 
 anew and to lay foundations in Central Elizabeth for a Baptist Church. 
 They knew the cost of the patience, self-denial and devotion to build 
 up a Baptist Church in a staunchly pedo-baptist communtiy, both by 
 the denominational caste of the first settlers and in the centuries of 
 education in which the children had been trained in the faith of their 
 fathers. 
 
 At the sale of the Broad Street property another church property 
 had been exchanged in part paj-ment for it. A Sunday-school had been 
 formed in the old building months before the Central Church was con- 
 stituted and the Simday-school was called the Central Baptist Sunday- 
 school. The Central Baptist Church met for worship in the same old 
 structure. At a meeting in this house on June 13th, 1877, steps were 
 taken to get the names of those who would constitute the new church. 
 In another meeting, sixty names were reported and in this meeting 
 Mr. John McKinney was called to be pastor of the church and a council 
 was called to recognize the church and to ordain Mr. McKinney, 
 who entered on his pastoral duties in October 19th, 1877. 
 
 Few things in Elizabeth Baptist history have happened in which 
 God's hand was more manifest than in the coming of Mr. McKinney 
 at this juncture to Elizabeth. Young, winsome, intelligent, prudent 
 he left an indellible mark on Baptist interests. In 1882 the church 
 bought and paid for the propertj' they occupied. He continued Pas- 
 tor ten years. Uunder his oversight the church attained a high posi- 
 tion, the membership grew,, the mistakes of former years were forgotten. 
 
 It is doubtful if a better choice to follow Mr. McKinney could have 
 been made than the choice in July, 1888, of Rev. E. T. Tomlinson, who 
 in 1900, is filling the office of pastor. As much as in the first pastorate, 
 the Divine hand was directing in the choice of a pastor, so also in the 
 second pastorate-, few instances occur in which there is more Providen- 
 tial direction. Strength and wisdom have characterized the second 
 pastorate and the church has reached an enviable position of influence. 
 The house of worship that had been the home of the church since its 
 
CENTRAL ELIZABETH 291 
 
 orgaization, was in use until the last Lord's day in 1900, then the 
 church moved into the new and the foremost sanctuary in the City of 
 Elizabeth. Other houses of worship were larger. Another was vener- 
 ated for its antiquity and preserved beauty of former ages, but this 
 new Baptist house of praise, with its massive stone walls and choice 
 architecture, its multitudinous comforts and conveniences and adap- 
 tations for worship was a "thing of joy and a beauty forever." and 
 indicated the flight from youth to maturity. The dedicatory service 
 being deferred until all indebtedness for its erection was paid. This 
 sanctuary is in the central of the city and notifies all that Baptists are 
 in Elizabeth, not an adjunct, but in the forefront. Under Pastor 
 Waterbury in 1854, this had been an aim, but his death disappointed 
 it. The Board of the New Jersey Baptist State Convention had co- 
 operated with him in putting our denominational interests on a broad, 
 safe and sure basis and though disappointed, the true men and women 
 on the field preserved their Baptist integrity and despite adversity, 
 and discouragements rarely equalled, have attained their end. A 
 lesson is, that there is no field so hard but that Baptists will take perma- 
 nant root and stay. Nor a "creed" so fixed and universal that the 
 New Testament teaching will not overcome and make Baptists despite 
 education annd prejudice. Eight houses of worship have been in use 
 by Baptists in Elizabeth and twenty-five pastors have ministered in 
 the several Baptist places of worship. 
 
 Two Africo-American Baptist Churches have also grown up in 
 Elizabeth: Shiloh, ogranized in 1879, and Union, organized in 1891. 
 Both own their houses of worship with large membership. Pastors 
 (1900) N. A. Mackey of Shiloh; J. H. Bailey of Union. 
 
 ^Vv 
 
CHAPTER XXX. 
 
 LYONS FARMS, iNORTHFIELD, LIVINGSTON AND MILBURN. 
 
 Eleven members of Scotch Plains Church i-cceived letters of dis- 
 mission to form the Lyons Farms Church. One other, a member in 
 New York City, united with them, making twelve constituents, who 
 on the 16th of April, 1769, organized the Lyons Farms Baptist Church. 
 Of these, four were women and eight were men. 
 
 A house of worship had been built in 1768. A constitutent of the 
 church, Ezekiel Crane, gave the lot on which the meeting house was 
 built. The church took its name from the owners of the tract of land 
 on which the meeting house v/as built. At the end of twenty years, 
 the members had increased to but three more than at the first. Two 
 reasons were given for this small growth: One, that a colony of thir- 
 teen had been dismissed in 1786 to constitute the Canoebrook Church 
 (now Northfield) . Another, that the church was destitute of a minister 
 depending on Scotch Plains and converts were added to that church. 
 
 Rev. Ebenezer Ward was the first pastor at Lyons Farms and was 
 ordained at Canoebrook in May, 1779. Morgan Edwards says: "and 
 on the same year entered on the pastorate at Lyons Farms." Mr. 
 Ward resigned in 1782. For the next seven or eight years. Pastors 
 Miller of Scotch Plains and Gano of New York City and John Walton 
 of MorristoNvn occasionally visited the church . Jacob Hutton was ap- 
 parently pastor at Lyons Farms. He is spoken of as in charge in 1783. 
 How long he was pastor is unknown. Several years passed when he 
 removed before a pastor settled. It is not sure that Rev. Mr. Guthrie 
 was pastor at L}'ons Farms. He taught school at Canoebrook and of- 
 ten preached at Lj'ons Farms. I'nder his labors there were baptized 
 accessions to the church. 
 
 From March, 1792, Mr. P. Bryant supplied the church for six 
 months and was ordained in Septemper, 1792, and was pastor for six- 
 teen years. His impaired health compelled his resignation in April, 
 1808. But the Church was unwilling to part with him and employed 
 an assistant pastor, Deacon James Wilcox, whom Mr. Bryant had 
 baptized in 1793. The pastor's health failed rapidly and he prevailed 
 with the church to have Mr. Wilcox ordained in July, 1808. There is 
 no record of when Pastor Bryant died. He was a man of intelligence 
 and of culture. While pastor he did some important literary work. 
 
LYONS FARMS 293 
 
 "Father Wilcox" as he became to be known by his loving people was a 
 flitting successor of Mr. Bryant, who nominated him to succeed him. 
 Mr. Wilcox was a farmer and continued to be while pastor for the en- 
 suing thirteen years, till August, 1821, when oppressed with infirmitives 
 he resigned. The title by which he was known, "Father Wilcox", 
 indicated the place he had in the love of his people. Having means 
 of his own he ministered to the church "at his own costs." This was a 
 great mistake, palliated, however, by the limited resources of the 
 church. "Mr. Wilcox was a pillar in the church and dearly beloved. 
 He died in 1843." 
 
 The succession of pastors was: Thomas Winter, 1821-26; Peter 
 Spark (ordained September, 1827,), 1826-36; James Stickney (ordained. 
 May, 1836,), 1836-38: B. C. Morse (ordained March, 1839,), 1839-41; 
 Jackson Smith (ordained April, 1841,), 1841-43; (An extensive revival 
 under Mr. Smith's labors.); William Leach, 1842-46; E. Tibbals, 1846 
 (three months, till November); Rev. Jos. Perry, March 7, 1847 to Janu- 
 ary 16, 1848; then Rev. Thomas Rogers labored as "supply;" R. T. 
 Middleditch (ordained, September, 1848,), 1848-50; J. E. Chesshire, 
 1851; J. W. Gibbs, 1853-55 (Mr. Gibb's second pastorate.); 1857-58; 
 B. Sleight, 1861-63. A long period of discourgaement. 
 
 But for the interest of Rev. D. T. Morrell of Newark and a licen- 
 tiate of his church, W. H. Bergfells, the church might have dis- 
 banded. In the winter of 1866, several young people of Lyons Farms 
 had been converted and baptized in a revival in the First Baptist Church 
 of Elizabeth. In April, at a meeting called to decide the future of the 
 church, two converts offered themselves for baptism, in a few days 
 others offered themselves for baptism. Letters from residents were 
 given in from Elizabeth and other baptisms occured, with the result 
 that Mr. Bergfells was called and ordained in November, 1866. While 
 pastor a new house of worship was built. The frail constitution of 
 Mr. Bergfells, however, made it necessary for him to take long intervals 
 and at last to give up pastoral work, which he did in June, 1872, having 
 won a "good report during the nearly six years of his pastorate. 
 
 More than a year passed when Rev. S. L. Cox became pastor in 
 June, 1873. Inability to support a pastor led to his resignation in 
 1874. Next year, in February, Mr. J. G. Dyer was called to be pastor 
 and was ordained. He continued two years, to 1877. 
 
 Rev. Mr. Bergfells entered the pastoral office the second time in 
 1878, and remaining to 1887, when again his health failed. A vacancy 
 in the pastoral office occured for two years and in 1891, Rev. G. C. 
 Shirk accepted a call for a year and for the same period Rev. J. W. 
 Turner was pastor till 1894. For the third time, Mr. Bergfells. But 
 
294 NEW JERSEY BAPTIST HISTORY 
 
 in the third year of this third charge of the same church his health gave 
 way and he closed his work in 1896. The church owes an immense 
 debt to this devoted man and he is an instance of how real the love of 
 God is in a converted soul. The Lyons Farms Church had not in any 
 of Mr. Bergfells pastorates been able to give their pastor a "living 
 salary." 
 
 In 1897, Rev. T. E. Vasser became pastor. The successful min- 
 istry of Br. Bergfells continues in Mr. Yasser's labors up to 1900. A 
 brighter and happier outlook cheers the people. Few churches have 
 had a more severe test of their faith and a longer endurance of hardship 
 and more discouraging. Their history is an instance of "the persever- 
 ance of the saints and their geneology, Piscataway, Scotch Plains 
 and Lyons Farms explains in part their tenacity of life and their un- 
 yielding maintenance of their Baptist integrity. 
 
 Three houses of worship have been in the use of the church : One 
 built in 1768; the second in 1792; a third in the second charge of Mr. 
 Bergfells. They speak of the aid given to them by the churches of 
 Newark with special appreciation. First Newark was a colony from 
 Lyons Farms and though an exception to the apostolic rule (2 Cor. 
 12: 14.), it is fitting in church life that the children should lay up for 
 their parents. 
 
 Lyons Farms Church has had, excepting pastors of Piscataway, 
 Scotch Plains and Morristown, twenty-seven or twenty-eight pastors, 
 one has had two charges, another has been pastor three times. Lyons 
 Farms has been pastorless many years. Rev. Mr. Bryant had the long- 
 est oversight, his successor thirteen years. Pastors Bryant and Wilcox 
 served at their own "cost." A gospel that costs nothing is usually 
 the most expensive and exhausting. It is not said that other of the 
 church members had been licensed than "Father.' Wilcox. Two colo- 
 nies have gone out of Lyons Farms, Canoebrook, 1786; (Northfield) ; 
 and First Newark, 1801. 
 
 We are indebted to Morgan Edwards for an early account of North- 
 field. First known as Canookrook as stated by Morgan Edwards, who 
 adds: "The familes are about thirty whereof thirty-five persons are 
 baptized and in the communion, here administered the third Sunday 
 in every month. No temporality, no rich persons, no minister; salary 
 uncertain, but they talk of raising twenty or thirty pounds could 
 they get a minister to reside among them. They meet in a school house 
 ha\-ing as yet no meeting house. The above is the present state of 
 Canoobrook, December 14th, 1789." and adds: 
 
 "The rise of Baptist interests in this part of Essex was as follows: 
 About the year 1780, Mr. Obed Durham moved hither from Lyons Farms 
 
NORTHFIELD 295 
 
 (where he was a member) and invited Rev. Reune Runyon and others 
 to preach at his house. After him succeeded Rev. Messrs. Guthrie, 
 Grummon, etc., the means took effect and the following persons were 
 baptized in Canoebrook, viz.: Moses Edwards, Timothy Meeker, Thos- 
 Force, Timothy Ward, Desire Edwards, Sarah Cook, Mary Cory and 
 Cantrell Edwards. They joined the church at Lyons Farms, but 
 finding the distance too great to attend the mother church, they 
 obtained a dismission and leave to become a distinct society. In the 
 dismission was included the said Obed Dunham and wife. These eleven 
 persons were constituted a Gospel church, April 19th, 1786. One of 
 the constituents was a soldier in the American revolution. He and 
 his nine sons and two sons-in-law were soldiers in the war. Another 
 constituent, Moses Edwards, was a deacon from the organization of 
 the church for twelve years and was called then to be pastor and held 
 the office seventeen years, until he removed to the West. 
 
 Mr. J. Price was the first pastor of the church, from 1787. His 
 successsor preached at Lyons Farms. There is a contradiction of dates 
 relative to these pastors and it is vain to try to reconcile them. At first 
 the church worsphipped in a school house, later a property was bought 
 on which was a dwelling house that was remodeled into a place of worship. 
 When this was done is not written. After this it was voted "whereas, 
 three places have been proposed in which to build a meeting house; 
 Resolved, that three subscriptions be circulated for a building at each 
 locality and that the house be built at the place for which the largest 
 sum is subscribed and the other subscriptions be void." This structure 
 was dedicated in December, 1801. Deacon Ball was making ready to 
 build a house for himself at this time and he gave the material he had 
 provided for himself. This house was in use till 1868. 
 
 Rev. C. C. Jones was pastor, 1792-94; Messrs. Bryant and E. Jayne 
 are said to have ministered, 1794-98; then, Deacon Moses Edwards 
 was called to be pastor and he is said by some authorities to have been 
 the first pastor of the church. A successor has said of Moses Edwards: 
 " He had little learning, read but few books, except the Bible, but 
 posses.sed eminent natural gifts; working in the week at his double 
 calling of farmer and blacksmith, and on the Lord's day, preached. 
 The prosperity of the church under his labors and the warm affection 
 with which he was regarded, has not been equaled since" He had no 
 stated salary, believed to be a man of ample "means." An instance 
 is not recalled in which this policy was not a success. Silas South- 
 
296 NEW JERSEY BAPTIST HISTORY 
 
 worth, Peter Wilson, Robert Kelsay, Job Sheppard, Isaac Stelle, Ben- 
 jamin Miller, Reune Runyan, James Carman, and John Walton and 
 others are instances. 
 
 In 1815, John Watson, having been called, was ordained and 
 became pastor for three years. Mr. Watson stood very high abroad 
 and at home. Rev. A. Elliot followed in 1821 and was in charge to 
 1834. Mr. Elliot was seventy j'ears old at his resignation. Elisha Gill 
 settled in the pastoral office in 1835, holding it till 1838. An unworthy 
 man was pastor for one year and was followed in January, 1842, by Rev. 
 Rev. I. M. Church. 
 
 A remarkable work of grace occured in the first year of Mr. Church's 
 settlement from which ninety-six were added to the church by baptism. 
 Mr. Church remained four years in this, his first, charge at Northfield. 
 In the interim of five years of his first and second settlements at North- 
 field, Rev. J. F. Jones and Rev. J. H. Waterbury ministered to the 
 church. In 1851. Pastor Church returned and closed his second charge 
 in 1853. William Hind ministered, 1855-65, whose infirmities com- 
 pelled his resignation and who died September, 1871, seventy-six years 
 old. The following pastors served the church: J. T. Craig, ordained, 
 September, 1867-70; J. L. Davis, supply, 1870-75; A. C. Knowlton, 
 1877-80; A. S. Bastain, 1881-93; E. B. Hughes, 1894; M. F. Lee, 1895- 
 96; W. H. Gardener, 1896-1900. 
 
 Mr. Davis began an identity of interests and mutual pastorates 
 between Northfield and Livingston churches, serving both churches. 
 Rev. William Hind united with Northfield, was licensed and ordained 
 in 1855, and pastor ten years. On account of age and sickness, he closed 
 his work at Northfield in 1865. Matters are mixed in the historical 
 remnants of Northfield and Livingston churches. Pastor Craig 
 erected a new house of worship which was dedicated in 1868. 
 
 There is an indifference to dates that discourages attempts to under- 
 stand events. Nineteen pastors have ministered to Northfield Church. 
 One had been a deacon of the church twelve years and pastor seven- 
 teen years. Mr. Elliot gave up his because of his advanced years. Mr. 
 Hind also for illness and age. Before the institution of LiAangston 
 Church, Northfield was somewhat isolated and of limited resources 
 inducing a change of pastors not congenial to the people. Had the 
 members been able to care for a pastor, there is no question but that 
 his needs would have been fully met. Instance of this is that Mr. 
 Edwards received only the "gifts" which his kindly people insisted upon 
 as a testimonial of their love for him. Two licentiates of the church 
 were called to be its pastors. Deacon Edwards and Mr. Hind. These 
 held long pastorates. 
 
NORTHFIELD AND JEFFERSON VILLAGE 297 
 
 Northfield has sent out throe colonies. In 1810, sixteen were dis- 
 missed to constitute a church in Jefferson village, which disbanded in 
 1848. Seventeen members were dismissed in 1851 to form the church 
 at Livingston. The church formed at Milhurn, constituted in 1858, 
 received eight or ten members from Northfield. The account of North- 
 fiield nuist not be dismissed as that of a small and out of the way place. 
 Its membership included some of the noble and most devoted men and 
 women. Such as Obed Dunham, Moses Edwards and Deacon A. Ball 
 have few compeers and belong to the companionship of Richard Leonard, 
 Henry Ely, Matthew Morrison, Enoch Allen, the Wilsons, Runyons 
 and others, whom the AU-Seeing-Eye has noted as those whose five 
 talents have won the other five. G. W. Clark, though a licentiate of 
 the First Baptist Church of Newark, was baptized at Northfield in 1843 
 and for nine years was a member of this church. 
 
 Jefferson Village Baptist Church was a colony of Northfield Church 
 constituted in 1810 with sixteen members. It survived thirty-eight 
 years. It had two pastors according to associational report, and two 
 others not reported. One of whom. Rev. Joseph Gildersleeve seems to 
 have served them for a number of years. They had a good house of 
 worship. If in their early days they had had foreign help, as a "State 
 Convention," to have supplied the means of sustaining a pastor of the 
 church could it possibly have survived. Some are reported baptized 
 among them. The largest number (if we are correctly informed by 
 the minutes of the New York Association) reported in one year was 
 twenty-five. The Jefferson Village Church was disbanded in 1848. 
 Very often the minutes of the Association said, "no report." The house 
 of worship a few years later passed into Methodist hands and was re- 
 moved to Maplewood and enlarged. 
 
 A colony from the Northfield church constituted the Livingston 
 Church in June 1851 . Seventeen were dismissed from the mother body. 
 Rev. J. B. Waterbury first ministered to them, then G. G. Gleason was 
 called to be pastor and later was ordained. His stay was six months. 
 The church built a meeting house which was dedicated in October, 
 1853. 
 
 In that year Rev. Thomas Davis became pastor in April, 1853. 
 Mr. Davis was widely known in New Jesey and was eminently adapted 
 to new fields. Northfield and Livingston united under his ministry, 
 the pastor preaching alternately in these churches and afterwards had 
 a common pastorate. The succession of pastors has been: G. G" 
 Gleason, six months; T. Davis, 1853-55; William Hind, 1855; T. M. 
 Grenelle, 185G-7; H. W. Webber, 1859; J. B. Hutchiason, 1860-62; 
 S. C. Moore, 1865-67; J. T. Craig, 1868-69; J. L. Davis, 1870-78; A. C. 
 
298 NEW JERSEY BAPTIST HISTORY 
 
 Knowlton, 1879-80; A. S. Bastian, 1881-92; E. B. Hughes, 1893-95; 
 M. F. Lee, 1895-96; W. H. Gardner, 1896-1900. 
 
 There have been fourteen pastors. Nine of them pastors of both 
 Northfield and Livingtson churches. One of them was licensed, or- 
 dained and minister to both churches. A parsonage was built in 1872. 
 Northfield and Livingston are each in Livingston township and not far 
 apart. 
 
 On October 18th, 1858, the Milburn Church was constituted with 
 nine members and, inasmuch as Northfield Church dismissed eight to 
 ten to unite with others in its organization, Milburn is included as 
 having maternity in Northfield Church. In the next December, Mr. 
 H. C. Townley was ordained and became pastor. A Sunday School 
 was begun in May, 1859. Usually worship was in a hall, but the large 
 congregations in suitable weather made it necessary to hold the Lord's 
 Day meetings in a grove, so that a church edifice was a necessity. Mr. 
 Townley resigned in 1860, having prospered in his labors. 
 
 In October, 1861, Rev. Kelsay Walling settled and labored under 
 great discouragement on account of the large indebtness on the church 
 property. The house of worship was dedicated in October, 1861. 
 On the next December, Mr. Walling resigned to take effect February 
 first, 1863, but the church prevailed with him to remain till September, 
 1864. 
 
 In 1865, Rev. J. D. Merrell became pastor and occupied the office 
 till 1869. Under Pastor Merrell a work of grace occurred and ninety 
 converts were baptized. In January, 1870, Rev. A. Chambers entered 
 the pastoral office continuing until June, 1873. Pastors following 
 were: A. B. Woodward, 1873-76; C. A. Babcock, 1876-77 (ordained 
 in October, 1876). A colony was dismissed to unite with others to 
 form the church at Summit. 
 
 H. Wescott settled as pastor in 1877-82. Happily he did not 
 depend on a salary and thus was a relief to the church. The improba- 
 bility of the church meeting their financial obligations, led the church 
 to transfer its property to North Orange Baptist Church by which the 
 debt was paid. W. E. Bogart was pastor one year, 1883 ; I. M. B. Thomp- 
 son, 1884-89. The house of worship in this term was thoroughly re- 
 paired at its original cost and paid for. Rev. F. E. Osborne became 
 pastor in 1890 to 1900. The Milburn congregation is in full o-mier- 
 sihp of its house of worship, which is unencumbered with debt. 
 
CHAPTER XXXI. 
 
 NEWARK CHURCHES. 
 
 On June 6th, 1801, nine members of the Lyons Farms Baptist 
 Church, resident in Newark were dismissed from that body to consti- 
 tute the First Baptist Church in Newark. The minute of the Lyons 
 Farms Church was: "At a church meeting held at the Lyons Farms, 
 July 24, 1800, we whose names are undersigned, being members of the 
 church at Lyons Farms and residing at Newark, obtained liberty of 
 that church to open a place of worship there in the town of Newark and 
 to attend the same at all times, except on their communion seasons, 
 and to consider ourselves a branch of that church." William Ovington, 
 John Ransley, Kipps Baldwin, George Hobdey, Michael Law, Mrs. 
 Ransley and Mrs. Law, five men and two women. 
 
 An inkling of the ideas of those days in this record is that these 
 seven say that they have obtained "liberty of that church." We would 
 hardly ask "liberty" to do a good thing. The liberty to do for Christ 
 is conceded as an inalienable right of every disciple. A most commend- 
 able feature of the above asking was liberty to attend the mission ser- 
 vice at "all times" and thus avoid the appearance of harming the 
 mother church by absence from its worship, save at its communion 
 seasons. These seven disciples had a clear sense of both their obligation 
 to the church of which they were members, as well also to the locality 
 where they lived. Evidently they were of the right stock to lay found- 
 ations. 
 
 There was nothing to encourage them in the religious predilections 
 of Newark. It had been settled by a colony of Connecticut Congrega- 
 tionalists, whose anti-Baptist views had expression of the intollerance 
 of New England Puritans. The proprietors of Newark patent resolved 
 that "none should be admitted freemen or free burgesses save such as 
 were members of one or the other of the Congregational chtirches." And 
 they determined as a fundamental agreement and order that "any who 
 might differ in religion from them and who would not keep their views 
 to themseh'es, should be compelled to leave the place." 
 
 The Presbyterians by 1801 had supplanted the Congregationalists 
 and got possession of their properties. They did not like Baptists more 
 than the Puritans. A leader among them said in 1644 : "Of all heretics 
 and schismatics the American Baptists ought to be most carefully looked 
 
300 NEW JERSEY BAPTIST HISTORY 
 
 unto and severely punished, if not utterly extcrmininated and banished 
 out of the church and Kingdom." (Cramp's Baptist History, page 
 306.) The prosepct was not cheering to the seven Baptists proposing 
 to plant a Baptist Church in Newark. However, Baptists had secured 
 a guarantee of civil and religious liberty in the Constitution of the 
 United States that made it safe for Baptists even in Xewark. These 
 seven Baptists hired a school house for one year, agreeing to repair the 
 plastering and finish painting "ye gable end," as compensation for the 
 use of the building. In June, 1801, two women, Joanna Grummon 
 and Phoebe Hadden joined to the seven and these nine constituted the 
 First Baptist Church of Xewark. The growing town implied increase 
 not only from nearby churches, but by converts. Added numbers and 
 corresponding strength forced upon the church the necessity of a 
 meeting house. Lots were bought in 1805 and in September, 1806, a 
 house of worship was dedicated. 
 
 Rev. Charles Lahatt supplied the church soon after its organiza- 
 tion. In 1802, he was called to be pastor, remaining until 1806, hav-ing 
 the confidence of the church and a happy pastorate. "Supplies" 
 ministered until March, 1808, when Rev. P. Thurston became pastor. 
 Under his charge numbers of converts were added to the church. Rev. 
 Daniel Sharp settled as pastor and was ordained on April 9th, 1809. 
 His oversight continued two years and more. A larger house of worship 
 was built while Mr. Sharp was pastor and his pastorate was shortened 
 by dissentions on account of which he resigned. With his removal, 
 the troubles developed very seriously and in the next two years the 
 church was brought to a low estate by factional differences. In 1812, 
 Rev. John Lamb was chosen pastor and for a year had very little of a 
 "lamb-like" experience. 
 
 In 1814, Rev. David Jones entered the pastorate. His coming was 
 a benediction to the church. Harmony was restored, converts were 
 multiplied and the membership was increased. The seven years of his 
 charge was a period of loving and prosperous service. Mr. Jones is 
 more widely known by his pastorate of Lower Dublin ( Penepack ) 
 Church, near Philadelphia, and the high place he had in the councils of 
 the denomination. His successor for two years was Rev. D. Putman 
 and after him for six months. Rev. E. Loomis. 
 
 Trouble and sorrow again befell the church. The causes of its 
 adversities have not wisely been made public. Larger towns then as 
 now absorbed the disorderly element in the churches. Baptists emi- 
 grated to America unfamiliar to our ways and quite naturally suggested 
 their ways as an improvement and with a persistence that involved 
 trouble. Their ideas of religious liberties also were very crude. To 
 
FIRST NEWARK 301 
 
 many it meant license to ha\e their own way and a limitation of their 
 liberty to do and to teach their notions was accounted an infringement 
 of their "rights," ignorant that "rights" had their limitations of truth 
 duty and honor. 
 
 That day was also an era of change. Antinomians and Armi- 
 nians were each in search for a crevice in which to get hold. Missions, 
 Sunday Schools, temperance, education and religious activities inspired 
 opposing parties with great concern for the glory of God and the w^elfare 
 of the church. Few of our churches but have had these contending 
 elements in either country towns and cities,. Of necessity, therefore, 
 they were brought face to face with sharp disagreements. It is a sur- 
 prise not that so many of our churches had troubles, but that so few 
 had and that when they arose, they were so quickly removed. 
 
 Two years passed ere another pastor settled. In 1828, Rev. J. S. 
 C. P. Frey was ordained to the pastorate. He remained two years. 
 Mr. Frey had become a Christian among Pedo Baptists, but the New 
 Testament made him a Baptist. He published a book on baptism in 
 1829. In its preface he states: "At the christening of one of my chil- 
 dren, the minister exhorted us, observing: 'These children are now 
 members of the church, adopted into the family of God, etc., etc' These 
 declarations appeared to me at that moment inconsistent. * * * 
 I resolved not to present another child of my own, nor to baptize the 
 children of any others before I had investigated the subject, comparing 
 the best books on both sides of the question with the word of God. 
 I came to the conviction that believers are the only subjects and im- 
 mersion is the only Scriptural mode of baptism. Therefore, I offered 
 myself to the Baptist Church in New York under the care of Rev. A. 
 MacClay, by whom I was baptized August 28, 1827." 
 
 Rev. P. L. Piatt followed Mr. Frey in 1830 and at the end of the 
 year went with a colony to form another church, which movement 
 proved a failure. For more than six years from August, 1832, Rev. 
 Daniel Dodge was pastor. Under his labors the membership of the 
 church was nearly doubled. Concord and mutual confidence were re- 
 stored. Mr. Dodge was a man of influence in Newark, both in his 
 church and in the city, and eminently useful. After he resigned. Rev. 
 William Sym entered the pastorate in April, 1839. He was the same 
 type of man as Mr. Dodge. The church grew in number and in influence. 
 Revivals characterized his pastorate, one of which was of especial power. 
 The house of worship was much improved at the cost of thousands 
 of dollars. Both of these pastors were men of high toned Calvinistic 
 preachers and proved that Calvinism built up strong and active 
 churches. It was feared that both of them would slip into the night 
 
302 NEW JERSEY BAPTIST HISTORY 
 
 of antinomianism. but they were graciously kept. Neither of them 
 made pretense to collegiate study, nor even to academic. They were 
 Bible students and knew experimental piety. Their lives accorded 
 with their preaching of "temperance, righteousness and a judgment to 
 come" and "knowing the terrors of the Lord persuaded men," alike the 
 old and the young. Preaching of its kind won men and formed a reli- 
 gious character in the Pews which was "salt" and "light" of piety. 
 
 Rev. H. V. Jones succeeded Mr. Sym. Pastor Jones was a man of 
 sterling good sence and had a clear idea of the needs of the Baptist 
 cause in Newark and of the means essential to its largest development. 
 The church clerk in an historical sketch in 1876, having summed the 
 data of the growth of the church at the end of the second quarter of 
 the centennial period says, "The secret of this advance was a more 
 correct idea of the mission of the church, it was, when this body partic- 
 ularly under the ministry of Rev. H. V. Jones in the colonization of 
 the South church in February, 1850, reaUy apprehended and began to 
 act upon the Gospel idea of enlargement by activity, that it began to 
 grow." A fitting recognition of the special service of Pastor Jones in 
 Newark. Under the wise administration of Pastors Dodge and Sym the 
 church had accumulated strength, both in men and in "means," and 
 needed most of all a man capable of developing its efficiency. Mr. 
 Jones comprehended the people and their opportunity. He was an in- 
 spiration and his plans commended him to the strong men of his church 
 as a wise and safe leader. His pastorate was from September, 1843, 
 to April, 1850. During that time three hundred were added to the 
 church, among whom were foremost men in the city, men of wealth 
 of large business pursuits, masters in professional and in political circles. 
 As the roots of trees in the Spring send out shoots, so to a vital church. 
 
 In the fall of 1849, he (Mr. Jones) said to the writer: "The mother 
 church should build and pay for a becoming house of worship and then 
 appoint some of her strongest and best members to go out with a colonj' 
 that in its beginning could care for itself and be an aid to the First 
 Church to do city work." As he said this, we came to the building now 
 occupied by the South Church, then enarly finished, and added: "We 
 do not propose to establish a "mission" here, but a church which will 
 be our helper in like enterprises." Those familiar with the constituency 
 of the South Church and its record in Baptist city missions of Newark, 
 well know how practically Mr. Jones carried out his ideas of church 
 expansion and whether the South church has justified his policy. 
 Conducting the writer thence to a comer on Broad street, and pointing 
 to an angle^on that street, seen for a long distance, Mr. Jones said: 
 'That is the most prominent place in Newark. We are assured that 
 
FIRST NEWARK 303 
 
 when its title is perfected we will own it. The meeting house of the 
 First Baptist Church will be built there." It has been said to the writer 
 that the Peddie memorial building is on that site. If so, the forecast 
 of Mr. Jones was remarkable. The historian of the First Baptist Church 
 of Newark has truly said, that Mr. Jones left the church" harmonious 
 and highly prosperous." His removal would be a mysterious provi- 
 dence did we not know that Rev. H. C. Fish would follow him, whosa 
 memory and work will be an everlasting remembrance at home in 
 New Jersey. 
 
 The same year in which Mr. Jones resigned, 1850, Rev. E. E. Cum- 
 mings became pastor, remaining only a year and resigned for the same 
 reason as had Mr. Jones, ill health. Rev. H. C. Fish began his charge 
 in 1851 with eminently favorable conditions. Under Pastor Jones 
 foundations had been laid, inspiration acquired, direction of local 
 activities attained, men of power, of wealth and of appreciation had 
 been added to the church, all of which under the executive force of and 
 direction of such a man as H. C. Fish would be put to the highest and 
 best use. The event proved that the right man had been put in the 
 right place. 
 
 Rev. G. W. Clark was asked by the writer to prepare a memorial 
 of Mr. Fish, and with some abbreviations is inserted: "H. C. Fish was 
 born in Vermont, his father. Rev. Samuel Fish was pastor for more 
 than forty years, of the Baptist church in the town in which he and 
 his son, H. C. Fish, were born. When sixteen years old, the son united 
 with his father's church in 1836. Of studious habits and academic 
 training for teaching, the son came to New Jersey in 1840 and taught 
 for two years. Impressed that he ought to preach, Mr. Fish entered 
 Union Theological Seminary in 1842. Graduating in 1845, the next 
 day he was ordained for the pastorate at Somerville on June 26th, 1845. 
 The church at Somerville prospered under his labors at and the end 
 of five years, first Newark called hbn, (Mr. Cummings having resigned) 
 and Mr. Fish became pastor there in January, 1851. His intense 
 activity had a result that in almost every month of his long pas,torate 
 converts were baptized and great revivals were enjoyed in 1854, 1858 
 1864, 1866, 1876, in these revivals there were baptized 106, 236, 125 
 152, 224. In other years, scores were baptized. In the nearly 
 twenty-seven years of his charge in Newark, more than fourteen hundred 
 were baptized and the membership was increased from 340 to 1199. 
 
 In 1851, there were three Baptist churches in Newark (one a Ger- 
 man Baptist, the other the South church, both originated under Mr. 
 Jones). These three had a membership of five hundred and thirty- 
 five in 1877, the year in which Mr. Fish died there were ten churches 
 
304 NEW JERSEY BAPTIST HISTORY 
 
 with three thousand and fifty-five members. Mr. Fish had a large 
 part in the origin of these churches, that were located in the central 
 points of the growing cit)'. 
 
 Pastor Fish's plan of increase differed widely from that of Pastor 
 Jones. Mr. Jones would build a substantial roomy house of worship 
 as in the case of the South church and colonize a strong church that 
 would be an immediate helper in evangelization. Mr. Fish proposed 
 cheap chapels for temporary use, to be supplanted by a substantial 
 meting house. The first plan commanded attention; invited mem- 
 bership and returns were immediate. The last involved delay, repelled 
 membenship by the prospect of large future cost. The South church 
 was quite as efficient at the first church, in the promotion of Baptist 
 interests in Newark, if not more so. 
 
 The increase of the membership and of its congregation of the first 
 church required a larger church edifice. A new location was bought 
 in 1858 and the house begun. It was dedicated in 1860 and paid for 
 in 1863. During the Civil War, 1861-65, the first church was a center 
 of patriotic interest. Mass meetings were held in its house and one 
 hundred and seventy-two of its members and congregation enlisted in 
 the armies. The pastor was drafted and the church sent a substitute 
 in his place. 
 
 The denominational, educational interests of the state had a large 
 place in the work of Pastor Fish. He was secretary of the New Jersey 
 Education Society for twenty-three years and had a primary part in 
 founding the German department of Rochester University. Denom- 
 inational schools in the state shared fully in his labors. He was one of 
 the most devoted friends of Peddle Institute and in the last twelve 
 years of his life gave to it, his best thoughts and plans. Through him, 
 the foremost members of his church were identified with the school. 
 Two deacons, D. M. Wilson and Hon, T. B. Peddle, were presidents 
 of its Board. To Mr. Wilson is due the erection of the spacious and 
 beautiful building Peddle Institute occupies. Mr. Peddle followed 
 as President at Mr. Wilson's death, from whom also, its endowments 
 of one hundred and fifty thousand dollars came, having previously 
 given to cancel arrearages fifty thousand dollars. The nearly last 
 words of Mr. Fish were said to Jlr. Peddle: "Brother Peddle, take care 
 of Hight^town." 
 
 Pastor Fish was a busy writer, publishing as many as nine volumes. 
 Some were prize essays, published by the Boards of other denominations. 
 He contributed also, frequent articles to the daily and religious press. 
 The two last years of his life were intense in their activities. In July, 
 1877, physical prostration compelled him to stop. His last hours 
 
FIRST NEWARK 305 
 
 corresponded with his life. ''Don't say death," he exclaimed: "I shall 
 soon be on the other side. H. C. Fish is nothing; the grace of God is 
 everything." Of the service at his funeral he said: "Let it be a plan of 
 victory, the shout of him that overcometh through the Blood of the 
 Lamb." As passing away, friends could only catch in broken words, 
 "I have fought," and he was gone October 3rd, 1877, in his 58th year. 
 The sense of loss in Newark was universal. It is stated that ten thous- 
 and people looked upon the silent one. More than one hundred clergy- 
 men were present at the burial. Mr. Fish had preached over four 
 thousand sermons and addresses, and had made twenty thousand visits. 
 We know that the fruitage of these labors, none of it will be lost. 
 
 Rev. Thomas Rambaut entered the pastorate in 1878 and re- 
 mained three years. He was an able preacher and had attained a high 
 place in the mmistry. But whoso follows a successful pastor, enters 
 on a serious task. Reaction invariably follows. Unfavorable contrasts 
 are made and disgruntled ones talk, if perchance the new pastor makes 
 a misstep or in any wise gives occasion for remark. In 1883, Rev. E. G. 
 Taylor became pastor. His labors for three years were profitable for 
 the church. 
 
 After him. Rev. W. W. Boyd settled as pastor in 1887, and closed 
 his labors in 1894. The spacious house of worship, which had been 
 dedicated in 1860, was sold and lots in a more public place bought and 
 a new edifice built. The church edifice is a nondescript affair. It 
 cost about two hundred thousand dolars, of which Mr. Peddle was 
 the chief donor. Soon after, the name of the church was changed to 
 Peddle memorial. It is said that Mr. Boyd had more to do with the 
 change of name than Mr. Peddle. Mr Peddle was a verj^ modest man, 
 upon whom such a name must needs be thrust. The house sacrificed 
 convenience and comfort for display and the man who planned and 
 built would be surely asked for and his folly would be his memorial. 
 Happily, the structure is never likely to be imitated. Pastors and 
 churches preferring convenience and suitability to show\ This hou.se 
 was dedicated in 1890. 
 
 Within a short time after Mr. Boyd's resignation, Rev. C. H. Dodd 
 was called to be pastor and is now (1900) holding the office. First 
 Newark church and first Paterson church have been much alike in their 
 aggressive work in the cities in which they are. In Newark, the pastors 
 were the inciting force. At Paterson the membership did not wait 
 for pastoral impulse. But, A. W. Rogers, M. D., son of the revered 
 Rev. John Rogers, lived in Paterson and was an impelling influence. 
 There was however, mutual co-operation in both places. 
 
306 NEW JERSEY BAPTIST HISTORY 
 
 First Newark is not credited with colonizing others than the "South 
 church" and the First Gennan Baptist, and yet, all of the Baptist 
 churches there owe their existence substantially to the mission work 
 which was sustained by the first and by the South churches of Newark. 
 Especially Pastor William Hague and Deacons J. M. Davies, at whose 
 home, the Newark city Mission was formed, and H. M. Baldwin, all of 
 the South church, were constant and devoted in sustaining local mis- 
 sions. 
 
 First Newark has had eighteen pastors, of whom H. C. Fish con- 
 tinued twenty-six and more years. Three, David Jones, D. Dodge, 
 and H. V. Jones served the church, each about seven 3'ears. Four 
 meeting houses, one in 1805; a second in 1810 or 11 ; a third in 1860 and 
 a fourth in 1890. Twelve members have been licensed to preach. 
 Two thousand, six hundred and forty-four have been baptized into 
 the membership of the church. 
 
 The conditions under which the South Church originated have been 
 given in the history of the First church, while Rev. H. V. Jones was 
 pastor of it. The house of worship had been built and paid for by the 
 First church before the South church was formed. Then a colony was 
 appointed by the mother church to compose the South church of 
 sufficient strength to take an equal place with itself and to sustain a 
 pastor quite equal in all respects to any other in the city. An estimate 
 of the strength of this body may be made by the fact that from its 
 organization up to 1883 the average of its benevolent contributions was 
 seven thousand dollars annully and in 1870, its benevolent gifts abroad 
 were eleven thousand, eight hundred and sixty-six dollars. 
 
 The Baptist City Mission of Newark was formed in December 
 1851, at the home of a member of South Newark (J. M. Davies), deacon 
 H. M. Baldwin was also a constituent. W^hether in social life, in 
 spiritual and church relations or in financial, he was foremost in 
 Baptist growth in Newark, until his death in January 1882. Every 
 newly organized Baptist church in the city shared in his counsels and 
 in his generous gifts. In the effort to found the school at HightstowTi 
 (now Peddie Institute), he was the first donor and then (unsolicited) 
 of one thousand dollars for it. Deacon Baldwin did not need the 
 example of others to comprehend his opportunity nor his duty. An 
 immediate resultant benefit of this action to the mother church was 
 an increase of the salary of its pastor to a sum more befitting his position 
 and the dignity of the church. Another benefit was, the general wel- 
 fare of the cause of righteousness especially in its local promotion, the 
 means of its advancement being doubled. 
 
SOUTH CHURCH, NEWARK 307 
 
 Only occasionally pastors propose to their churches the removal 
 of their best and most influential members to build up another church, 
 as did Mr. Jones, who himself was a man of rare type. The policy 
 which originated the South church is a marked contrast to that usually 
 followed. Commonly a few devoted disciples longing to do more for 
 the cause of Christ, take upon them the responsibility of founding a 
 church, with great sacrifices, and self denials, known only to those 
 who have had experience in such an undertaking. The end is at last 
 attained; not, however, in many cases till most of those who began 
 the enterprise have gone to their reward on high. Few appeals to our 
 helpfulness have a better claim to it: coming from a little company, 
 who having done what they could ask help, not for themselves, but for 
 a common cause. 
 
 The South Baptist church was oganized on February 18th, 1850 
 with forty-five constituents. Their house of worship was so nearly 
 completed, that on the 14th of April, they worshipped in the basement 
 and in the next July dedicated the sanctuary worshipping in the upper 
 room. Pastor William Hague had previously accepted a call to be 
 pastor. He was one of the foremost men of the denomination. At 
 the end of the first year, the membership had grown to one hundred 
 and twenty-eight, verifying the wisdom of the mother church, as also, 
 attesting the efficiency of the new body and giving assurance that it 
 would be a helper in every good work. Pastor Hague closed his min- 
 istry in Newark in 1854, in accord with his life long habit of short 
 pastorates. Despite the protests of his people, Mr. Hague persisted 
 in his resignation. 
 
 Rev. O. S. Stearns followed, remaining two years; whom Rev. E. M. 
 Levy succeeded and broke the record of short pastorates, continuing 
 until 1869, more than ten years. After Mr. Levy came Rev. John 
 Dowling for three years. Mr. Dowling was known as a champion of 
 Protestantism. Rev. G. A. Peltz succeeded Mr. Dowling and was 
 pastor of the church four years until 1876. Months later, Rev. C. Y. 
 Swan became pastor. His labors were attended with constant and 
 large blessing. In about four years, an illness cut short his earthly 
 work. He died in August 1880, Mr. Swan was beloved. He had many 
 of the lofty qualities of his father. Rev. Jabez Swan, a remarkable man 
 as an evangelist in New York and contemporary with Jacob Knapp, 
 evangelist as widely known. To hear Mr. Swan pray or preach was an 
 everlasting remembrance. Illustrative of the fervency and piquancy 
 of Mr. Swan's preaching: preaching on the evidences of conversion, he 
 said: "Put a hog out of his pen and he will go to his wallow. Put a 
 sheep out of the fold and he will bleat around its walls and gates till, he 
 
308 NEW JERSEY BAPTIST HISTORY 
 
 gets in " The son and pastor in Newark, having had the pohsh of 
 college training was in manner and speech, unUke his father. 
 
 In November 1880, Rev. T. E. Vassar became pastor and until 
 1888, had a happy and welcome ministr}' to the church and congre- 
 gation. Mr. Vassar was followed by Rev. J. B. English for one 
 year. Next year 1890, Rev. R. M. Luther settled as pastor. During 
 the coming eight years, he ministered to the entire satisfaction of the 
 people of his charge, closing his pastorate in August 1899. On the 
 first of January, 1900, Rev. W. G. P'ennell entered the pastorate and is 
 now holding its trusts. 
 
 The house of worship, with needed renovation and enlargement 
 is the same as that originally built by the first church in 1849. Those- 
 who subsequently constituted the South church in Newark will be 
 understood as having borne their full share of the cost of its erection. 
 Some clearer judgement of the policy of sending out the South church 
 may be gathered from these data. Pastor Hague suggested that the 
 Lord's Day morning collection be devoted to some special benevolence 
 Since its organization up to 1900, the benevolence of the church sums 
 up one hundred and eighty thousand, nine hundred and sixty-five 
 dollars. The number of licentiates is not stated publicly. While Mr. 
 Vassar was pastor, one member was ordained and two others were 
 licensed to preach. Many churches, north, south, east and west, have 
 had such men as constituted South Newark. Only the detail of church 
 life reveals them. Those who look at Christianity in the gross, have 
 but little conception of its power over the whole man. 
 
 The Noahs, Abrahams, Daniels, Pauls and Barnabases still live in 
 the men and women, who illustrate the higher and holier consecration of 
 ones's self to the King Immanuel, with which he endows them. 
 
 North Newark Baptist church deri^'es its name from the North 
 ward, where it is located. Originally, it was a mission, established by 
 the Newark Baptist city Mission, when that society was formed in 
 December 1851. On the eveining of its first meeting at the home of J. 
 M. Davies of the South church. The society resolved to begin two 
 missions, one in the North ward and one in the Fifth ward and to 
 employ a missionary to look after the missions. At the next meeting 
 of the Society a Board consisting of an equal number from each of the 
 churches, the first and the south church, was appointed. Rev. C. W. 
 Waterhouse was secured as a missionary and meetings were appointed 
 in a room over a store in the North ward and in a hall in the Fifth ward. 
 Thus the date of the organization of the church does not indicate the 
 beginning of work on the field. 
 
NORTH CHURCH, NEWARK 309 
 
 In April 1S52, a company of disciples united themselves for special 
 service in the North ward mission. They had so much encouragement 
 that m 1853, a chapel was built for their use. Desiring to effect perma- 
 nent results, these Christians decided on the 10th of July 1854, to call 
 a council to organize and to recognize them as a Baptist church. The 
 Council met on July 26th, 1854, and recognized the church as the 
 "North Baptist church," having forty-nine constituents. 
 
 Before this, however. Rev. Mr. Waterhouse had retired from the 
 North ward mission and Rev. Mr. Wright supplied his place until 
 illness compelled him to retire from the field. The Rev. L. Morse was 
 the first pastor, beginning his labors November 1st, 1854. Under his 
 charge, the church prospered. He closed his work as pastor Api-il, 1858. 
 The membership had increased from fortv-nine to one hundred and 
 forty-two, seventy-four of whom were added by baptism. 
 
 Rev. Robert Atkinson followed on May 10th, 1858. Ground 
 was bought in December, 1859, for a larger meeting house, but only 
 about 1862-3 was the building undertaken, the City Mission Society 
 giving the church efficient aid to effect their aim. Mr. Atkinson closed 
 his labors January 1st, 1868, nearly nine years. A new church edifice 
 had been built and three hundred and ten persons had been baptized. 
 Rev. G. E. Horr became pastor in November, 1868, and resigned about 
 the end of 1871, withdrawing with twenty members, who with ftthers, 
 organized the Roseville church in 1871. 
 
 In October 1872, Rev. J. Day was called to be pastor. The church 
 had undergone serious losses. Propositions were made for consolidation 
 with another church, but the North church declined these changes. 
 In fact, the Baptist city mission Society had undertaken too much 
 for their resources. Under Pastor Day, a marked change came to the 
 North church. Both the congregations and the membership grew so 
 large that it was necessary to enlarge the house of worship, which was 
 completed in November 1874. Mr. Day resigned in 1876. His charge 
 proved to be a turning era in the history of the church. After Mr. Day 
 Rev. Lansing Burrows settled as pastor in June 1876. His ministry 
 renewed the prosperity enjoyed while Mr. Day was pastor. In the 
 spring of 1879, he resigned. 
 
 The next six years, December 1880, to 1886, Rev. H. H. Barbour 
 was pastor. Almost immediately in December, 1886, that great helper 
 of needy churches, Rev. S. J. Knapp became pastor and while pastor 
 for four years, large congregations and plenteous prosperity were 
 enjoyed. In this time, the meeting house was partly burned up. The 
 damage was speedily repaired and the financial loss was fully met. Mr. 
 Knapp closed his pastorate in February 1890. The next June, Rev. 
 
310 NEW JERSEY BAPTIST HISTORY 
 
 D. T. MacClaymont entered on his pastoral fservice. After nearly 
 six years of successful labor, he resigned, at the end of 1896. Rev. A. 
 MacGeorge followed in April 1897 and now (1900) ministers to the 
 church. 
 
 Interests at home and abroad are cared for. The house of worship 
 has been renovated. Two missions have been established, one of which, 
 Harrison, begun in September 1868, has long since become a church. 
 Another at Port Morris, where a missionary is in charge, who has been 
 licensed by the church. Numerous debts have been paid and all 
 indications point to continued prosperity. A colony of the pastor and 
 twenty members with other Baptists of other churches went out in 
 1886 to form the Roseville church. 
 
 Besides the two missionaries employed by the city Mission Society, 
 nine pastors have served the church. The North church has grown 
 into an efficient helper in mission enterprises characteristic of 
 Newark. Special mention is due to J. M. Davies and H. M. Baldwin of 
 South Newark church for their large helpfulness in financial needs and 
 for their council and cheer, to the members of North church. 
 
 Fifth Newark Baptist church is in the Fifth Ward and is therefore 
 known as the Fifth Baptist church. Its beginning was contemporary 
 with the North church. The Baptist City Mission Society started 
 Sunday Schools in both wards at the same time in 1852. Rev. C. M. 
 Waterhouse was put in charge of both fields, and the immense work 
 involved in his labors was too great for one man. His health failed 
 and he retired. Rev. T. G. Wright took the North Ward in 1853 and 
 preached in the Fifth Ward on the Lord's Day afternoon. It was, 
 however, decided to employ Mr. D. T. Morrill for the Fifth Ward and he 
 was ordained on March 23rd, 1854. 
 
 Tokens of the Divine blessing appeared in the next winter. Fifty- 
 six Baptists, thirty-one members of the First church and twenty-five 
 members of the South church, united and agreed to constitute the 
 Fifth church. These Baptists pledged five hundred dollars toward the 
 support of a pastor and on the 23rd of March, organized the church. 
 On the first Lord's Day of the meeting of the new church, six were 
 baptized. 
 
 In August, 1855, steps were taken to build a house of worship. 
 Deacon H. M. Baldwin gave two lots on condition that a meeting house, 
 costing at least ten thousand dollars should be built and paid for. An 
 attempt to comply with these conditions was made at once. The 
 City Mission Society pledged its aid, and on July 5th, 1857, the lecture 
 room was dedicated. A work of grace broke out and one hundred and 
 twenty-three converts were baptized into the church. The house itself 
 
FIFTH NEWARK 311 
 
 was dedicated in April 1858. All arrearages on the cost of the church 
 edifice were paid by the City Mission Society in January 1860 and 
 Mr. Baldwin transferred the lots to the church with the payment of all 
 claims due from them, the church assumed its own support and since, 
 has done its part in co-operating with the city Mission Society. Mr. 
 Morrill closed his labors on the field in October 1862; resigning to be- 
 come a chaplain in the Civil War. For nine years, he had been a 
 faithful missionary and pastor and his labors had been continuously 
 accompanied with tokens of Divine blessing. His resignation was 
 "laid on the table" until the time of his chaplaincy expired. 
 
 In 1863, he was called back, and returned to his charge. Refresh- 
 ings from on high, sealed his return. Within two years, one hundred 
 and twenty converts were added to the church. A parsonage was built 
 in 1867 and 8. Again Mr. Morrill resigned in April 1869, having been 
 called West. His people parted with their only pastor with great grief, 
 whose ministry for fifteen years, had been signally crowned with Divine 
 blessing. 
 
 In the next June 1869, Rev. D. C. Hughes became pastor, remain- 
 ing till 1874. Rev. G. A. Simonson followed in May 1874 and served 
 the church for eight years, baptizing while pastor, one hundred and 
 forty-two converts. His resignation took effect in April 1882. A 
 successor. Rev. H. B. Warring settled as pastor in January 1883. A 
 debt incurred by the former renovation of the house of worship was a 
 serious burden. Deacon H. M. Baldwin had left a legacy to the church, 
 conditioned upon the payment of the debt, within a given time. Col. 
 Morgan L. Smith of the South church assured its payment by subscribing 
 one thousand dollars toward its payment. Mr. Warring held the pas- 
 torate seyen years, closing his ministry as pastor of the chruch in Feb- 
 ruary 1891. 
 
 In 1891 Rev. C. E. Lapp settled as pastor, who resigned in February 
 1895. Special seasons of revival were enjoyed while Mr. Lapp was 
 pastor and there were many baptized additions to the church. Three 
 months later, Rev. T. A. Hughes entered the pastorate. Needed 
 repairs were done on the meeting house and a spiritual cheer was diffused 
 on church and congregation. But the next year, a change came. The 
 pastor removed and clouds cast shadows upon the church. An im- 
 provement occurred in the summer and fall of 1898 under the temporary 
 ministry of Rev. C. C. Luther. 
 
 In February 1899, Rev. C. F. Stanley became pastor, cheering 
 indications inspired the church with hope. A general financial crisis 
 in business circles had passed and Newark being a manufacturing cen- 
 ter was sensitive to commercial variations: the employment or non- 
 
312 NEW JERSEY BAPTIST HISTORY 
 
 employment of its masses affected for better or worse its masses. 
 
 Seven pastors have served the church in its life of forty-five years. 
 Mr. Morrill the first pastor, held the office one third of the time. Pastor 
 Simonson, eight years; Mr. Warring, seven years; the two included 
 another third of the period. One member has been licensed to preach, 
 worshipping first in a hall. One meeting house has been erected 
 and if the renovations and enlargements are included the number 
 may be said to be two. An item of note in Newark is the 
 large number of men of ample means, loyal to Baptist convictions in 
 the First and South churches in Newark; chiefly under the pastorate 
 of Rev. H. V. Jones, who made possible the gains, through the Newark 
 Baptist City Mission Society. The influence in the pulpits to draw 
 and hold such men is to be recognized as a special feature of Newark 
 City Mission work. 
 
 There was in western Newark, an empty chapel that another 
 denomination had used for mission purposes. A member of the Fifth 
 church, Samuel Clark, called the attention of his pastor. Rev. Mr. 
 Morrill and of Pastor Fish, to the religious need of the locality and the 
 opening for Baptists in the unused chapel. Such men as Pastors 
 Morrill and Fish only needed to know of an opening for work for Christ, 
 to enter upon it at once. They brought the matter to the Board of 
 the City Mission Society and they immediately investigated the con- 
 ditions of the case. Afternoon meetings were begun in May 1859. A 
 Sunday school was opened on the next Lord's Day and preaching 
 appointed by the Baptist pastors of the City in the afternoon. 
 
 In August 1859, a student, Mr. Charles W. Clark, was engaged to 
 preach, whom the City Mission Board, later appointed their missionary. 
 He began his work there, that fall and in January 1860, was ordained. 
 Converts were multiplied. On June 29th, 1860, a church of forty-four 
 constituents was organized, which named itself, the Fairmount Baptist 
 church. Mr. Clark became pastor. A work of grace was enjoyed in 
 the winter of 1860-61, and seventy-three joined, forty-eight of whom 
 whom were baptized. 
 
 The growth of this new church induced the Board of the city 
 Mission Society to advise them to build a larger house of worship. A 
 more central site was bought and in May 1867, the lecture room was 
 opened. That year, the pastor resigned and the membership that had 
 increased from forty-four to one hundred and sixty, were left at a 
 critical period. Since his coming in 1859 to 67, was eight years. The 
 succession of pastors has been: W. D. Siegfried, 1868-70; J. D. Barnes, 
 1870-72; H. Angel, 1872-75; J. C. Allen, 1875-79; G. F. Warren, 1881-86; 
 H. F. Barnes, 1887-92; E. J. Millington, 1893-96; C. S. Tinker, 1897-1904. 
 
FAIRMOUNT, NEWARK, AND MOUNT PLEASANT 313 
 
 Mr. Siegfried lost his liealth and retired. The new church edifice 
 was dedicated in September 1868. Mr. Siegfried and Mr. Barnes were 
 very successful in winning souls. Mr. Angel's health made his resig- 
 nation necessary. Mr. Allen also was eminently useful. Unity and 
 efficiency were restored under Mr. Warren. The church suffered a 
 great trial in Mr. Millington; his removal was essential to its welfare 
 and his name has disappeared from among us. A great change in the 
 population of the locality, from a home and congenial class, to one 
 foreign and strange in its sympathies to the church, came in at this 
 time. Many of its stanch members removed elsewhere. The house 
 of worship was larger than was needed and was encumbered with a 
 heavy debt. Besides these discouragements, was a vacant pastorate. 
 Happily, Rev. G. F. Warren became pastor; unity was restored- the 
 debt was paid and a work of grace enjoyed. Amid uninviting and 
 unfertile surroundings. Pastor Warren did a good and essential work in 
 maintaining the church from extinction. Mr. Tinker is very useful. 
 
 An unquestioning faith is required to hold fast in some localities 
 in our large cities, where a foreign population locates; speaks an un- 
 known tongue and is alien to Protestant and American ideas and 
 occupying the homes to which we had free access, but from which we 
 are excluded. The church in its forty years of life has had nine pastors 
 and with a single exception, good and true men. This body of Bap- 
 tists does not claim maternity of either of its sister churches in 
 Newark; but relationship to all. 
 
 At a meeting of the Baptist City Mission Society, in November 
 
 1865, a mission for the eighth ward was considered. Brother W. S 
 Hedenburg made a statement of the interests there. A committee 
 was appointed to buy a lot for a chapel. They did this in January 
 
 1866, and in the next November, the chapel was dedcated. A Sunday- 
 school wasbegun in December. Rev. C. E. Wilson was appointed by 
 the Board of the City Mission Society to the new field. 
 
 In November, 1867, thirty-three Baptists were constituted 
 Mount Pleasant Baptist church. Twelve were members of the First 
 church, twelve of the North church and others of distant Baptist 
 churches. Mr. Wilson was called to be pastor and remained as mission- 
 ary and pastor for two years. Other pastors were: Rev. S. Siegfried, 
 from 1869 to 1872; Rev. William Rollinson, from 1872 to 1874; Rev. 
 B. F. Bowen from 1875 to 1876; G. Guirey, 1876 to 1878, who welcomed 
 many converts; Rev. A. B. Woodward, 1879 to 83; Rev. F. C. A. Jones, 
 1883 to 1898. 
 
 The outlook for the future was bright and it led to an outlay far 
 beyond the ability of the church and involved it in serious financial 
 
314 NEW JERSEY BAPTIST HISTORY 
 
 difficulty; the nation was also suffering from a panic that cut off the 
 resources of the City Mission Society and other denominations had 
 located in the ward and built attractive houses of worship. Their 
 unattractive chapel put the church at great disadvantage and the 
 financial depression made the future very dark. 
 
 In 1886, however, a member of the North church, Mrs. Sarah E. 
 Morgan, left a legacy of one thousand dollars to the church for a new 
 house of worship. Two years later, 1888, the chapel property was 
 sold, and subscriptions were made by which a new location was bought 
 and a new church edifice was begun in July 1889 and was opened for 
 worship in October 1890. These events transpired in the pastorate of 
 Rev. F. C. A. Jones. But despite these years of tax upon the resources 
 of the church, there was a surplus in the treasury for current expenses 
 and the benevolent gifts were the largest in the past history of the 
 church. 
 
 Two members have been licensed to preach and two women have 
 gone one to the West and the other to Burma, on mission work. Two 
 missions were established, one on "Prospect Hill," where a chapel was 
 built, and a church is organized. Another, known as "The Garside 
 Mission," where also a chapel was built. Pastor Jones resigned in 
 1898, having served the church more than fourteen years. In Decem- 
 ber 1898, Rev. E. A" Hainer became pastor, and is now (1900) pastor. 
 The church has had eight pastors. It has had two meeting houses. 
 Two chapels were also built, one for each of the missions. 
 
 For the origin of the Clinton Avenue Baptist Church, we quote from 
 The History of the Newark Baptist City Mission Society: "In the spring 
 of 1800, members of the Fifth Church canvassed the tenth ward to 
 gather children into their Sunday school." They were affected by the 
 moral waste they met and were led to devise ways for its remedy. 
 Accordingly, they hired a small room in a private house and on May 
 27th, 1860, opened a Sunday-school. Eight scholars were present. 
 When the school was closed, the teachers remained for prayer. The 
 hour for which the room was hired having pas.sed, they went to the 
 street and under the shade of a tree, elected officers. An increase of 
 number made necessary another room. Other helpers from the South 
 church offered their services. At the monthly meeting of the City Mis- 
 sion Board, the mission was reported to be approved; to secure funds 
 for its support and put it under the supervision of the Board. 
 
 The influence of the school was seen in the personal cleanliness of 
 the scholars and the good order of the vicinity. Sabbath breaking and 
 other forms of evil diminished and souls were converted. The lowly 
 accommodations of the Mission limited its usefulness. But the laborers 
 
CLINTON AVENUE, NEWARK 315 
 
 in it, pressed its claims on the Board. At length, Deacon H. M. Bald- 
 win of the South church bought the house in which the school was held 
 and also, the adjoining lots and gave to the Board of Missions so much 
 of the property as was needed for a chapel, adding a large sum for the 
 chapel. Other collections were made and the chapel was dedicated in 
 July 1864. 
 
 Preaching was begun on the Lord's Day morning and the day 
 devoted to religious service. Social meetings were also held in week 
 evenings. Mr. Samuel Baxter, who had been active at the mission, 
 was a member of the South church and was licensed by that body to 
 preach. The City Mission Society appointed him to that field and 
 appropriated five hundred dollars to carry on the work for a year. 
 
 On the eighth of March 1868, the Pilgrim Baptist church was 
 constituted with twenty-eight members of the South church, five 
 of the Fifth church and two of the Fairmount church, in all thirty-five. 
 Mr. Baxter was pastor until 1870. Active in the mission and as pastor 
 about eight to ten years. In 1870, Mr. McGonegal ministered to the 
 church. 
 
 The location of the chapel was a hindrance to the church. A 
 foreign element had occupied the vicinity and the native population 
 were leaving. The Pilgrim church changed its place and built a new 
 church edifice on Sherman avenue, near to a Baptist Mission. The 
 union of the two interests was effected and the Pilgrim church changed 
 its name on December 28th, 1871 to Sherman avenue Baptist church. 
 Rev. F. Johnson settled as pastor in May 1872, from which he retired 
 in May 1875. 
 
 In February 1877, Mr. A. W. Bourne became actively pastor. He 
 had been called nine months previously, but illness detained him. In 
 the meantime, the church obtained a supply, paid his salary and that 
 of the supply. On Mr. Bourne's return, he was ordained in April 1877. 
 Pastor Bourne served the church eight years and was followed by Rev. 
 F. E. Osborne in March 1885, remaining till March 1889. 
 
 In 1888, an agitation arose for a change of location and lots were 
 bought on Clinton Avenue. Rev. B. D. Hahn is reported to be pastor 
 in 1891. Measures anticipating the new house of worship occupied 
 the people during Pastor Halm's short term. Closing early in 1893, 
 his labors are referred to as very acceptable. On September 1st, 1893, 
 Rev. J. B. L'Hommedieu entered the pastorate. The building of the 
 new sanctuary engaged the interest of the church as of chief moment. 
 The lecture and Sunday schools were occupied in 1896 and the audience 
 room in 1897. A change of location involved a change of name to that 
 of Clinton Avenue. By this second pilgrimage it is hoped the church 
 
316 NEW JERSEY BAPTIST HISTORY 
 
 has reached the "Promised Land." However, in a growing city, there 
 is no assurance that any location is abiding. At the end of the year 
 1899, Pastor L'Hommedieu terminated his charge of the church, which 
 was more than seven years. Only shorter than that of Mr. Bourne. 
 Why each had not been longer is an unsolved enigma. 
 
 Clinton Avenue church has thus had three names, three houses of 
 worship, eight pastors, of whom Mr. Bourne remained longest, eight 
 years. 
 
 A natural succession to the history of the North Baptist church of 
 Newark, is that of Roseville Baptist church. Not that it was an 
 exclusive gift of the North church to the world and to its native city. 
 Since nearly as many constituents were from other Baptist churches in 
 Newark, as from the North church. But that body spared at least half 
 of them, yielded its pastor, Rev. G. E. Horr and his family to become 
 pastor of Roseville. Pastor Horr was universally beloved. He and 
 his companion were a "host" of themselves, bringing with them assur- 
 ance, fitness, wisdom, strength and influence. 
 
 Few young churches could have secured a pastor more eminent for 
 choice gifts of mind, character and piety. Roseville could well con- 
 gratulate itself, both upon their pastor, and on an appreciative people 
 amid whom they were located. No less, also, in having, as they say: 
 "The business ability of D. M. Wilson, President of the New Jersey 
 Baptist State Convention, also of the Board of Peddle Institute and 
 prince of Newark Baptist working men." Companies of Baptists, 
 resident in the district of which Ro-seville church was a center. 
 
 Baptists had been maintaining cottage prayer meetings. An 
 unexpected of two of these bands at one place, led to a concert and to 
 the establishing of a Sunday school and to preaching. These services 
 lasted eight months until March 26th, 1871. On that day the Sunday 
 school and congregation were locked out of their place of meeting. 
 After a street prayer meeting, the Presbyterians of the vicinity offered 
 the Baptists the use of their chapel; even changing the hours of their 
 service to accommodate their Baptist friends. This arrangement 
 continued for six months. Evincing thus, the verity of Christian 
 sympathy. In the meantime, ground had been bought by the city 
 Mission Board and funds collected to build a place of worship. 
 
 On October 18th, 1872, the Roseville Baptist church was organized 
 with forty-four constituents. The services being in the meetig house 
 of the North Baptist church. Rev. Mr. Horr, previously pastor of the 
 North Baptist church at once became pastor and when he resigned, six 
 years after, the membership had increased to two hundred and fifty- 
 four. 
 
ROSEVILLE AND HARRISON 317 
 
 The succession of pastors since has been: J. E. Gault, December 
 3, 1887 to December 31, 1881. A. J. Steelman, Jamiary 27th, 1882 to 
 1887; C. M. Brink, 1888-1891. Supplies ministered until the settle- 
 ment of Rev. A. P^oster, July 1st, 1892. Mr. Foster is now (1904) 
 pastor. The church has grown into a large and efficient body where 
 many worship and are glad. 
 
 In later years, a mission Sunday school has usually born the fruit 
 of an organized church, when established in a community where there 
 was room for a Baptist church. It was so with the Mission Sunday 
 school planted in Harrison. Harrison lay across the river from Newark. 
 The river being the boundary of the corporate limits of Newark. Al- 
 though thus separated from the city, Harrison was really a suburb of 
 Newark and naturally a mission field of its Baptist churches. Mr. 
 Burton was a member of the North church and looking for a field to do 
 good in. Harrison caught his attention as affording room for a mission 
 Sunday school. Halls, were not to be had, but finding a room in a 
 factory, he got consent to use it, and in September 1868, started a 
 Sunday school there. 
 
 Mr. Hagell of the same church succeeded Mr. Burton in the super- 
 intendency and he was followed by Mr. Peloubet in charge of the school. 
 An explanation of these changes is not given, nor is one needed. The 
 mission was in the hands of good men, who care most of all to do good, 
 at any needed cost for the spiritual welfare of those whom they would 
 uplift and save. Growth made it necessary to build a chapel and G. W. 
 Lawrence of the first church became superintendent, indicating the 
 interest of the Newark City Mission Society in the mission at Harrison. 
 In 1884, Mr. Lawrence asked his pastor. Rev. E. G. Taylor, to find a 
 missionary for Harrison and he sent a student, J. E. Beach. Mr. 
 Beach could spare only his vacations on the field, but continuous labor 
 had become necessary and upon insistence Mr. Beach consented to be 
 present each Lord's Day and hold evening service. 
 
 The organization of a church forced itself upon the men and women 
 at work on the field and on October 10th, 1886, a council met and 
 advised the organization of a church in Harrison. There were fourteen 
 constituents. A neat building was erected and dedicated in May 1888. 
 Mr. Beach was called to be pastor and was ordained on June 17th, 1889. 
 His health compelled him to resign in March 1894. Returning from 
 the West apparently restored, consumption closed his work at Harrison 
 in 1897, having spent thirteen years on the field to which he had come 
 in 1884, and upon which he had been most useful. 
 
 Rev. J. H. Dudley was pastor for six months from June 1st, 1894, 
 In January 1895, the present pastor, Rev. Robert Holmes, (1900) 
 
318 NEW JERSEY BAPTIST HISTORY 
 
 entered on his duties. Enlargement of the meeting house was needful 
 and the work was accomplished in the fall of 1896 and paid for within 
 a few dollars. This young interest has had but little financial help 
 from abroad and maintains itself. 
 
 In July 1892, Rev. O. Von Barchwitz of the South church, Newark, 
 began a mission at Fairmount Avenue. It had unwonted prosperity. 
 "A tent sufficed temporarily for worship, when, on account of the 
 season it was necessary, a building was secured, into which the mission 
 service was removed on October 1st. On the 23rd of December 1892, 
 the Tabernacle Baptist church was organized with supposedly forty-nine 
 constituents to which twenty-five were added by ]:)aptism and eleven by 
 letter and within six months had increased to eighty-five members. 
 They had amission elsewhere in Newark, to which an industrial depart- 
 ment was attached and in which fallen men and prisoners released from 
 jails are employed. They employ eighteen people; two trained women 
 missionaries are constantly engaged. All the money for the support of 
 the enterprise comes from voluntary contributions. Lots are bought 
 and paid for on which to build a church edifice." 
 
 This is a remarkable record, illustrating how much can be accom- 
 plished when the heart is set on it. In 1894, the church property is 
 reported to be valued at ten thousand dollars and an arrearage of four 
 thousand dollars. During the winter of 1893, and 4, the church had 
 provided, seven thousand, two hundred lodgings and three thousand, 
 eight hundred meals for the needy. Later the church suffered with others 
 in the financial crisis, which cut off their resources. The pastor resigned 
 in 1895 or 6. Rev. O. Von Barchwitz' plans and ideas were not con- 
 genial to some and involved a cost not wholly approved. 
 
 Rev. W. W. Ludwig followed in 1896, remaining about two years, 
 and was succeeded by Rev. A. E. Harris, who is now (1900) pastor. 
 There have been three pastors since the organization of the church. 
 A house of worship, it is supposed, has been built. The church has 
 been conducted on some European plan of special adaption of ministry 
 to the needy and dependent.. 
 
 Data of Emanuel church, Newark, is very meagre. It was organ- 
 ized in 1894. Associational digests give but little information of its 
 origin, agency and outlook. Its first pastor is only kno^vn by allusion 
 to his death. Rev. H. G. Mason, who, it is said, died while pastor. 
 They occupied their own meeting house in 1895. Whether encumbered 
 with debt or not is not stated. In 1896, the membership was eighty- 
 five, almost double that of 1895. Their pastor then, was Rev. W. G. 
 Thomas. Mr. Thomas resigned in 1898, having had a useful pastorate 
 of two years. After Mr. Thomas, was Mr. E. O. Wilson, who preached 
 
EMANUEL 319 
 
 for them while a student and was welcomed to be pastor after gradu- 
 ating in 1899, and is now (1900) ministering to the church. 
 
 There are in Newark, two German Baptist churches and five 
 Afro- American churches, in all, seventeen Baptist churches. The 
 First German was organized in 1849; the second German in 1875; of 
 the Afro-American Bethany was organized 1871; Mt. Zion, 1878; 
 Galilee, 1896; Bethsaida, 1898 and Christian Tabernacle, 1895. 
 
 i$m 
 
CHAPTER XXXII. 
 
 SAMPTOWN, PLAINFIELD AND NEW MARKET CHURCHES 
 
 As earl}' as 1666, New Englanders emigrated to a tract of country 
 lying between Rahwa}' and the Raritan river, including the section in 
 and around Samptown. The motive of this emigration was to get 
 away from the intolerance and persecution of the "church order" of 
 New England, especially that of Massachusetts and of Connecticut. 
 A motive of coming to New Jersey was the guarantee in this province 
 of unrestricted freedom in religion and of political opinions. Pro- 
 vision for education was also in advance of all other American colonies. 
 The first free school on the continent wfts in New Jersey and ordained 
 by its Governor. 
 
 The West India Company of Holland, chartered in 1629, enjoined 
 on their colonists here and in New York State ''in the speediest manner 
 to find out ways and means whereby they might support a minister and 
 a school master." Quite unlike the "English East India Company" 
 which forbade missionaries to enter their territory or to distribute 
 Bibles in them, compelled Carey to be clerk and drove Judson to the 
 protection of a heathen King. The "Friends" (Quakers) built first 
 a meeting house and built a school house adjoining it. These early 
 settlers were largely Baptists, as the rolls of Piscataway, Scotch Plains 
 and Samptown plainly show. 
 
 In 1742, a house of worship was built at Scotch Plains, which 
 mitigated the inconvenience of those who were far distant. A house 
 of worship was built at Samptown in 1792. Twenty-one members of 
 Scotch Plains were dismissed in August of 1792 to constitute the Samp- 
 town church. Supplies ministered tiU the fall of 1793, when Rev. J. 
 Fitz Randolph became pastor for half the time. Mr. Randolph was a 
 native of Samptown. An older brother was a "ruling elder" (a custom 
 of some early Baptist churches) and a younger brother wiis a physician 
 and a deacon of the church. Mr. Randolph was called annually until 
 1798; when he was chosen "permanent pastor as long as was mutually 
 agreeable." He was pastor till 1818, almost twenty-five years. 
 
 The meeting house was enlarged in 1812 and in that year R. F. 
 Randolph, M. D., the pastor's brother, was ordained. The pastor was 
 the means of the conversion of many. At nearly every church meeting 
 for thirteen years, some were added by baptism. Fifty-three adults 
 
SAMPTcnVN 321 
 
 were baptized in 1808. On October 7th, 1818, Mr. Randolph notified 
 the church that his pastorate would close on November 1st. At the 
 same time he asked for letters of dismission for himself and thirty-one 
 others to form the First Baptist church of Plainfield. Mr. Randolph 
 had been baptized and licensed at Scotch Plains, where he was a deacon. 
 He was one of the most useful of men. His career of blessing is written 
 in connection with histories of Samptown and first Plainfield of both 
 of which he was the first pastor. 
 
 The outgoing of the pastor with a colony resulted in Rev. Leljcous 
 Latlirop settled as pastor on February 14th, 1819 at a salary of tAvo 
 hundred fifty dollars per annum and his firewood. In the meantime, 
 the meeting house was repaired, enlarged and another stove put in it. 
 On the 4th of March, 1840, Mr. Lathrop having been pastor twenty-one 
 years and then seventy-nine years old, resigned. Even though so old, 
 his people protested against his retirement. 
 
 Mr. Lathrop had come from an earlier era, in which hyper- Cal- 
 vinism was dominant. He had the courage of his convictions, but did 
 not know that his day was a period of change from the radicalism of 
 high-toned Calvinism to that more tempered offer of the Gospel, which 
 called sinners to "repentance toward God and faith in the Lord Jesus 
 Christ." He did not accept the doctrine of the great sermon of Pastor 
 Holcombe on the "attainableness of faith" with which Mr. Holcombe 
 had startled the Baptist world of his times. 
 
 The caste of Mr. Lathrop maj' be known by these incidents, which 
 the writer has verified. The pastor, who followed him, visited him in 
 his illness, before his death and asked: "If he was consciously ready for 
 the change so near?" Turning his keen black eyes on the questioner, he 
 sharply exclaimed: "Do you think I have been preaching the Gospel 
 for fifty years and don't know where I am going when I am dying?" 
 Assurance is a characteristic of such men. Being an extreme Calvinist, 
 a young minister preached for him and expressed liberal ideas. Asking 
 Mr. Lathrop to pray after the sermon, whereupon he said in a loud 
 voice: "Pray for your own stuff." A young pastor was preaching at 
 an Association. Mr. Lathrop was in the pulpit, rising he said to the 
 preacher: "Stop! Sit down! and called to Pastor R. next to Mr. W.: 
 "Come up here and finish this sermon." Each declined; then Mr. 
 Lathrop said: "I will do it myself." Still there was in Mr. Lathrop a 
 residuum of lowly piety, which despite his stern ideas of truth, con- 
 formed him to the mind of the Son of God. 
 
 These facts illustrate the bitterness of opposition to men of the 
 stamp of Zelotes Crenelle, G. S. Webb, the Teasdales, Barrass brothers, 
 M. J. Rheese, J. M. Challis, C. Bartolette, John Rogers, Peter Wilson and. 
 
322 NEW JERSEY BAPTIST HISTORY 
 
 a host of men raised up in the missionary era, who endured the ex- 
 travagance of good men, rather than drive them into Antinomianism, 
 which then threatened to sweep the state; men who by a quiet Christian 
 influence shut the Antinomian tendencies into narrowing bounds. Only 
 those who have gone through the fire can have any conception of the 
 worth of the men who saved our churches from the on coming flood. 
 
 There is a vast difference in the men and in their preaching, seventy 
 years ago, and in the men and in their preaching of to-day. Not in 
 brains, nor moral stamina nor spirituality. It is only evil to impeach 
 the integrity and piety of the men of to-day or of those of former times, 
 by comparisons injurious to either. We esteem alike, those whose 
 memories come to us from amid the shadows of the past and our own 
 associates, with them, as with us, there are wide differences in person- 
 alities and in associations. It is perhaps, natural for us, familiar with 
 the wider thinking, the larger speech and the free dealing with the 
 standards of truth, an outgrowth of our free institutions, to be pessi- 
 mistic in our opinions of our contemporaries. In the former age, men 
 had a positiveness of doctrinal conviction; an absoluteness in their 
 assurance of Divine truth; boldness in the assertion of denominational 
 belief, a sui Genesis of character that showed them self-poised and not 
 ashamed if called bigots, if they insisted on the limitation of opinions 
 to the Bible and yet none more sternly asserted the absolute right of 
 every one to the unmolested enjoyment of his own opinions of truth 
 and of duty. It is not claimed that the many sects in the centuries 
 since Pentecost were Baptists because they had adopted our view 
 of the mode and subjects of baptism; but it is insisted that they recog- 
 nized the Scriptures as the only authority for a religious duty and for 
 an article of faith and also that it was their distinction to claim the 
 right of men and women to their opinions and to disseminate them. 
 
 Rev. E. M. Barker followed Mr. Lathrop in about a year. Pastor 
 Barker's settlement was most suitable. Kind, patient, "sound in 
 the faith." Prosperity attended him and his ministry in the eight years 
 he was pastor. In a special work of grace he baptized one hundred 
 and the church was responsive to every good cause despite Mr. Becbe's 
 influence. Mr. Barker had fanciful notions of home amusements. 
 Once he came upon a mother amusing her flock of little ones with croquet 
 balls and checkers, affording them pleasure and herself relief. Months 
 later he alluded to that mother as training her children for evil. At 
 the earliest moment after that sermon, he hasted to the rear of the 
 church edifice and lighted his pipe\ None of us are perfect and some 
 of us are inconsistent though with the best intentions. When Mr. 
 Barker had resigned, Rev, W. D. Hires followed. 
 
SAMPTOWN AND FIRST PLAINFIELD 323 
 
 Again the church had a renewal of their experience with tlieir 
 first pastor. Pastor Hires and a number of members constituted the 
 New Market church in March 1852, with fifty members and built a 
 house of worship which they occupied in 1854. 
 
 Samptown church called Rev. William Maul in 1853, who remained 
 until 1858. The succession of pastors was: J. J. Baker, 1858-68; C. G. 
 Gurr removed after several months' stay; S. L. Cox, 1869-71; W. H. 
 Burlew, 1873-78; was ordained. The location of the meeting house 
 was such that first Plainfield and New Market churches reduced the 
 congregations so seriously that disbanding or removal to a central 
 place was a question of life. In 1876, it was decided to remove the 
 church edifice to New Brooklyn. 
 
 In August 1878, Rev. A. Armstrong became pastor. A spark 
 from a passing engine on a near by railroad, kindled a fire and the 
 house of worship was burned. A beautiful house of worship was 
 built in a village of New Brooklyn, entirely free from debt and was 
 dedicated in January 1880. Congregations were renewed. The 
 Samptown church took a new departure. A parsonage was built in 
 18S1 and the name of the church changed to New Brooklyn. Mr. 
 Armstrong resigned in December 1890. 
 
 The name of the church was again changed to South Plainfield in 
 1891-3, and Rev. E Thompson settled as pastor in 1891-95. Toward 
 the end of 1895, Rev. J. A. Cubbcrley became pastor and is now (1904) 
 ministering as pastor. A neighboring city has absorbed the church, 
 but it is no less a vigorous body. Its loss of strength was not by ex- 
 haustion but by giving. The going out of two strong colonies had 
 the full assent of those who remained to bear added burdens. How 
 many meeting houses Samptown has had part in is not known. Not 
 less than four. As many as three members have been licensed to 
 preach. Twelve pastors have served the church. The first for twenty- 
 five years; the second, twenty-one years. Two colonies have become 
 strong and influential bodies, first Plainfield and New Market. 
 
 Baptist families identified with Piscataway and Scotch Plains 
 churches distributed themselves far and wide and impressed their 
 faith upon people far from their home centers and Baptists were numer- 
 ous in many rural districts and in the later centers of population. 
 First Plainfield instances this. Pastors of these churches were men of 
 large mould and made a lasting impression wherever they appeared. 
 In a country so new, instead of villages and towns, settlements took 
 their place. The first house built in Plainfield, was in 1735, amid 
 Indian wigwams. At the organization of the First Baptist church, 
 in 1818, there were about two hundred and fifty residents in the place. 
 
324 NEW JERSEY BAPTIST HISTORY 
 
 Samptown, a Baptist settlement, was more or less two miles away and 
 a convenient locality for a Baptist church. 
 
 In 1812, Baptist families in Plainfield met for worship in their 
 homes. But an Academy was built that year and Baptists worshipped 
 in a hall there for several years. Rev. Mr. Randolph, pastor of Samp- 
 town church lived in Plainfield. A meeting was called at the hall, in 
 January 1818, to discuss the organization of a Baptist church. They 
 decided to constitute a Baptist church. A subscription was made and 
 nearly twenty-five hundred dollars pledged for a meeting house. Dur- 
 ing the next summer, 1818, a house of worship was built on the site 
 where the first Baptist church is now, and later it was decided that 
 certain members of the Samptown Baptist church be allowed to occupy 
 it and the house was dedicated at the end of October, or beginning 
 of November. Baptists dismissed from Samptown and Piscataway 
 met at the home of Rev. J. F. Randolph on November 7th, and con- 
 stituted the first Baptist church of Plainfield. Rev. Mr. Randolph, 
 pastor of Samptown church was elected pastor. At a later meeting 
 November 25th, 1818, the church was dul}^ recognized. In December 
 the salary of Mr. Randolph was fixed at two hundred and fifty dollars 
 per annum. 
 
 The constituents numbered thirty-four. The growth of the church 
 was slow. Its increase was but to forty-one to 1819, and in 1822, 
 reported fifty-two members. Mr. Randolph died January 18, 1828, 
 having been laid aside the year before, with paralysis. When licensed 
 to preach he was thirty-five years old and when he became pastor at 
 Plainfield, was sixtj'-two years old and was pastor for nearly ten years, 
 till he was seventy-two years old, and left the memory of a good 
 name and the fruits of a devoted life. 
 
 Rev. D. T. Hill became pastor in August 1828, resigning aft«r 
 eleven years, in 1839. Mr. Hill was an aggressive preacher. Strangers 
 knew that he was a Baptist. The people appreciated a man of con- 
 victions. The house was packed and converts knew what they were 
 converted from and what to. Under his charge, the church increased 
 to two hundred and seventy-four members. A Sunday school was 
 established in the second year of Mr. Hill's charge (1829), to which 
 many members objected as an innovation on the estalslished means of 
 grace. The house was enlarged and yet too small. In 1837, one hun- 
 dred and ten were baptized and the first Plainfield Baptist church be- 
 came the foremost church in numbers and in influence in the town in 
 which it was. 
 
 In May 1839, Rev. S. J. Drake was called. He began his pastoral 
 care in August 1839. Special seasons of religious interest frequently 
 
FIRST PLAINFIELD AND SECOND PLAINFIELD 325 
 
 occurred under his ministry of twenty-three years. The house of 
 worship was enlarged and vastly improved. Pastor Drake was called 
 from active business life into the ministry. True, while he lacked 
 book knowledge and the training of a college, he had the Bible, and 
 more, the teaching of the Divine Spirit. Converts were constantly 
 added to the church. The wavering were stayed; the unlearned were 
 taught; mission schools were established. Pastor Drake was a blessing 
 to all, in his personal life, his ministry and by his business habits, until 
 "God took him" in April, 1862. Mention of Mr. Drake's duties of 
 Secretary of the New Jersey Baptist State Convention for fourteen 
 years ought not to be overlooked. He brought to this office the busi- 
 ness tact and judgement that characterized the man in all departments 
 of his life and of his pastoral affairs. 
 
 A year passed till a new pastor was chosen, D. J. Yerkes, who 
 entered on his duties in the fall of 1863 and retained his pastorate till 
 and later than 1900. Shortly after Mr. Yerkes settled, a new sanctuary 
 became a necessity. Accordingly, the lot or ground on which it must 
 be located was arranged for its accommodation, and the new 
 house of praise was begun and completed and was dedicated on Nov- 
 ember 25th 1869. The edifice, sixty by one hundred feet of Roman- 
 esque architectural design and costing seventy-five thousand dollars, 
 constitutes one of the most beautiful and complete church edifices in 
 the state. 
 
 The church beginning with thirty-four members, numbers now, 
 nearly one thousand members. Pastor Yerkes to 1900 has with un- 
 flinching fidelity, maintained for thirty-seven years, the position 
 of his church as foremost in the city and is, himself, deservedl)' 
 revered and honored in all the churches and by all of the Baptist pastors 
 and ministers in the state. A most remarkable fact of first Plainfield, 
 is that it has been eighty-two years since it was founded and yet, that 
 it has had only four pastors. The shortest term was ten years and 
 closed with the death of the pastor at the age of seventy-two years. 
 The second pastor served the church eleven years. The third pastor 
 closed his labors at death in 1862 and the fourth, lasting almost forty 
 years. Two houses of worship have been in use. Repeated enlarge- 
 ments and amendments were made to the first meeting house. Of 
 the first pastor it is due to state that he had mini.stered in Plainfield 
 for some time before the constitution of the church. How long is not 
 known. 
 
 In 1842, on the first of September, the second Baptist church was 
 formed with fifty-six constituents. Rev. D. T. Hill returned to Plain- 
 field in 1842 and used his influence as an old and successful pastor, who 
 
326 NEW JERSEY BAPTIST HISTORY 
 
 had baptized verj' many into the church, to constitute a second church. 
 His adherents in that year, built a good and spacious house of worship 
 and called Mr. Hill to be pastor. The Association in 1843, appointed a 
 committee to reconcile the difficulty caused by Mr. Hill's return to 
 Plainfield and the organization of the second church. A settlement 
 of the trouble was claimed by the second church. Mr. Hill resigned in 
 1852, having been patsor ten years. He was the first pastor of the 
 second church. The succession of pastors of the second church was: 
 C. C. Williams, 1852-56; H. G. Mason, 1856-59; J. Duer, 1859-68; C. E. 
 Young, 1869-70; T. R. Howlitt, 1871-75. This year the second church 
 disbanded. 
 
 It was said another church was to be formed of which the second 
 was to be a nucleous. Subsequently, data reveals that the second 
 Plainfield church was absorbed in the Park Avenue Baptist church, 
 which was constituted in March 1876. Piscataway, Cohansie, and 
 Scotch Plains alone can compare with first Plainfield the length of 
 their early pastorates. 
 
 Central Plainfield or Park Avenue church organized in 1876, was 
 naturally an outgrowth of first Plainfield. Pastor D. T. Hill had en- 
 joyed wonderful prosperity in Plainfield and is believed to have had 
 assurances of like successes upon his return. But he had been mis- 
 informed of the temper of the people, of their unwillingness to forsake 
 a pastor of their choice for an old friend, whose plans did not commend 
 them to either their judgement or to their piety. Besides they knew 
 that their old pastor was impulsive; while Mr. Drake could be depended 
 upon as not subject to "fits and starts." 
 
 In the digest of the letters of the Eas tAssociation for 1875, page 23, 
 Plainfield second says: "Initiatory steps are in progress looking to the 
 organization of a new church, of which th's shall be a nucleus." Under 
 the leadership of Rev. Robert Lowrey, (resident at Plainfield) meetings 
 were held in the Seventh Day Baptist house of worship at the beginning 
 of 1896 in anticipation of such a movement. Second Plainfield dis- 
 appears from the minutes of the Association after 1876 and the Central 
 Plainfield Church organized on March 15th, 1876 is represented in the 
 Association in 1877 and Rev. Robert Lowrey as pastor with having 
 one hundred and twentj^-four constituents. Elsewhere, it is learned 
 that ninety-five of these were from the second Plainfield Baptist church, 
 fifteen from the first church and the others of other Baptist churches. 
 Thus the forecast of the letter of second Plainfield church had a real 
 basis and the second church of Plainfield endorsed the new arrange- 
 ment. The removal of Mr. Howlett made the way clear for the trans- 
 formation of the Second Church into the Central, 
 
CENTRAL PLAINFIELD AND NEW MARKET 327 
 
 On Marcli 15th, 1876, when the Central church was constituted, 
 steps were taken to secure Mr. Lowrey as pastor of the Central church. 
 Worship continued for several years in the Seventh Day Baptist church 
 edifice; but the growth of the Central church made it needful to build 
 a house of worship for itself. At this time, a citizen, Mr. James E. 
 Martin offered the gift of a lot to the church and the house of worship 
 now in use was built at the cost of forty thousand dollars. Begun on 
 October 4th, 1879, it was dedicated in December 1880. This house 
 is a memorial of Pastor Lowrey, having worshipped four years in a 
 rented place. In Mr. Lowrey's pastoral care, two members were 
 licensed to preach. One, the pastor's son. Mr. Lowrey resigned in 
 February 1885, having been pastor nine years. A constituent of the 
 church, he continued a member of it till his death, November 25th, 
 1899. Then he exchanged his own sweet songs of earth for that of 
 redemption in the upper sanctuary. Rev. A. R. Dilts became pastor 
 in October 1885. An event of this pastorate was the reduction of the 
 debt on the house of worship from fifteen thousand dollars, to three 
 thousand dollars. In other things it was a useful pastorate. Mr. Dilts 
 resigned in April 1892. A third pastor. Rev. J. W. Richardson entered 
 on liis official duties in November 1892, and is now (1900) in charge. 
 One member has been licensed and ordained. The church is a substitute 
 for .second Plainfield and for union of Baptist interests in Plainfield. 
 A change of location of the church edifice involved a change of name 
 from Central to Park Avenue effected about 1880. The church has had 
 three pastors, each of them very acceptable. Their resignation, which 
 was wholly voluntary with themselves. Each pastorate was useful 
 and happy. 
 
 New Market Baptist church originated under much the same 
 conditions as did first Plainfield. The going out from Samptown 
 church of a pastor and a colony to constitute it. A minute of the Samp- 
 town church book reads: "With the cordial consent of the Samptown 
 church forty-five of its members were granted a general letter of dis- 
 mission for the purpose of forming a separate and independent church 
 at New Market on the 25th of February 1852." The New Market 
 church was subsequently recognized at Samptown in the meeting 
 house of the Samptown church. Rev. William D. Hires, pastor at 
 Samptown, led out the colony. A house of worship was built the first 
 year of the constitution of the church and soon after paid for. Large 
 additions were made by baptism in the two years in which Mr. Hires 
 was pastor. 
 
 Rev. G. W. Clark was ordained for the pastoral charge of the church in 
 October 1855. Mr. Clark was pastor four years and enjoyed a happy 
 
328 NEW JERSEY BAPTIST HISTORY 
 
 and useful pastorate. For five years, from the fall of 1859, Rev. I. N. 
 Hill was pastor. The nation was preoccupied with the issues of the 
 Civil War in the period of ^Ir. Hill's charge of the church. Despite 
 its diversion, the church grew and enjoyed a good measure of prosperity. 
 Rev. L. Grenelle settled as pastor m November 1865 and resigned in 
 September 1872. As was his usual pastoral care, the church improved 
 in all lines in his charge. On April 1st 1873, Pastor E. E. Jones settled 
 His charge was the longest the church had known, nearly ten years. 
 The succeeding pastors were: A. C. Lyon, 1882; J. A. Cubberley, 1885- 
 93, while pastor, the meeting house was improved; F. Fletcher, 1893- 
 1900. New Market has had eight pastors. The first house is still in 
 use, but has undergone several amendments and improvements and 
 serves its use weU. The mother church has been constrained by the 
 churches planted in Plainfield and New Market to change her location 
 and her name, but retains her vigor amid her prosperous children. 
 
 9^ 
 
Dr. Webb 
 
CHAPTER XXXIII. 
 
 NEW BRUNSWICK, GEORGE'S ROAD AND 
 SOUTH RIVER 
 
 New Brunswick is about two miles from tlie Piscataway Baptist 
 church. Why did not the mother church phmt a Baptist church in the 
 city of New Brunswick much earher than 181G is, to us, a marvel. But 
 the trend of population in earlier days was to the country, as now it is, 
 to the city. Then too, distance was not as now made of much account. 
 Also the city was built along the river and the ground was low. The 
 town was known as "Prigmore's Swamp." Only when the canal and 
 the railroad brought travel and business to the town, was there assurance 
 of its future. 
 
 Members of Piscataway, however, were resident in the 
 town and when about 1810, the Hon. J. Parker of Perth Amboy, 
 offered a lot to a denomination that would erect a house of worship on 
 it, Baptists, members of Piscataway seized on the offer and collecting 
 funds from Piscataway, Scotch Plains and Samptown, built a meeting 
 house, which in the fall of 1812, was opened for worship. Additional 
 grounds were bought. The congregation was known as a "branch of 
 Piscataway." War with England in 1812 was in progress and the 
 financial outlook was dark. In September 1812, Piscataway church 
 called Rev. J. McLaughlin with an arrangement to preach in Piscataway 
 in the morning and in the afternoon in New Brunswick. This order 
 continued till September 1817. 
 
 Mr. McLaughlin residing in New Brunswick, Baptists multiplied 
 in the town. Deacon Asa Runyan of Piscataway church lived in New 
 Brunswick, where he was a foremost citizen, and more, a devoted and 
 active Christian. Before the erection of the meeting house, he held 
 Baptist prayer meetings in his home. His business tact and large gifts 
 assured the building of the first Baptist church edifice. How great 
 results come from the apparently small doings of a man of God! First 
 New Bnmswick Baptist church grew out of Deacon Runyan's prayer 
 meeting. Jeremiah Dodge, a Baptist attended them, and when he 
 moved to New York City, doubtless influenced by the proceedings 
 in New Brunswick, he also began a prayer meeting in his house and 
 the first Baptist church in New York City grew out of that prayer meet- 
 ing. 
 
 Deacon Uria Smith of Central New York visited his children settled 
 
330 NEW JERSEY BAPTIST HISTORY 
 
 near Milwaukee, Wis. During his stay, he gathered a few Baptists 
 into a prayer meeting and hiid the foundation of the first Baptist church 
 in Milwaukee. Deacon Crosbey of Freedonia, N. Y., emigra;ted about 
 1837 to Northern 111., waiting only to get a roof over the heads of his 
 wife and children; he went from house to house for miles on the prairie 
 and said to them: "Our community will be what we make it; moral, 
 honest, kind and desirable to live in; or Sabbath-breaking, horse racing, 
 swearing, drunken, dishonest, one which we would not live in. Which 
 shall it be?" Giving notice of a meeting at his house for prayer on 
 each Lord's Day, he laid the foundation of the Belvidere church and 
 other large churches, within a radius of ten or more miles, additional 
 to this, he gave moral and religious taste to all that section from Chicago 
 to west of the Rock river far north into Wisconsin and as far south in 
 Illinois. 
 
 The New Brunswick church has an influence for good not only 
 in New Jersey and is a limitless blessing to the world. Mr. Asa Runyon 
 was the first choice of the church for a deacon. Asa Runyan and the 
 meeting in his house, may to men and the world be insignificant. Yet 
 like to the river in Ezekiel's vision "every thing lived whithersoever 
 the river came." In September 1816, twenty-four members of Pis- 
 cataway constituted themselves the first Baptist church of New Bruns- 
 wick. They retained the pastoral oversight of Mr. McLaughlin one 
 year. Mr. J. Johnson followed, falling into disrepute, he closed his 
 work in August 1819. Supplies served the church for nearly two 
 years. 
 
 In 1820, Rev. G. S. Webb was called to be pastor, but he declined. 
 The next December, negotiations were renewed, resulting in his be- 
 coming pastor in April 1821. Mr. Webb's coming to New Jersey was 
 a special blessing to the state as well as to New Brunswick. He was 
 pastor in the city more than twenty-two years and but for a summons 
 for special work in behalf of one of our national societies, would doubt- 
 less have continued to the limit of his natural strength. His charge 
 of the church was a constant harvest. Accessions to it were numerous, 
 including men and women of social and financial strength and of spirit- 
 ual power. Church and pastor were pre-eminent in good things. 
 
 In 1836, the railroad was located in front of the meeting house, 
 so as to cut off safe access to it and extensive improvements in it had 
 just been completed at large cost. The railroad company needed and 
 bought the property involving the removal of the dead from the ceme- 
 tery about the house and the erection of a new church edifice. Rail- 
 roads then were a new thing and not as generous as now, in allowing 
 for all possible losses. The new house of worship was dedicated early 
 
I 
 
 ^ -^^ 
 
 Judge P. P. Runyan 
 
NEW BRUNSWICK 331 
 
 in 1838. In the interim of a removal, a remarkable work of grace 
 occurred which spread to each church and to nearly every house in the 
 city. One hundred and sixty additions to the Baptist church was an 
 immediate result of this refreshing. 
 
 Pastor Webb resigned in 1843 and Prof. G. R. Bliss entered the 
 pastoral office the same year; later was ordained and in six years after, 
 resigned. Pastors following were: S. S. Parker, 1849-51; G. Kempton, 
 1853-58; T. R. Howlett, 1858-60; ordained in 1858. M. S. Riddell, 
 1860-68; unable longer to preach. T. T. Devan, 1868, became stated 
 supply. H. F. Smith, 1869-82. He was .secretary of New Jersey 
 Baptist state convention, 1865-79; H. C. Applegarth, Jr., 1883-90; 
 M. H. Pogson, 1891-94; L. H. Wheeler, 1894-1904. Rev. G. S. Webb 
 having completed his engagement, returned to New Brunswick and 
 made it his home till he died in 1886, nearly 97 years old. Deacon 
 Asa Runyon has been alluded to, as an original Baptist. A deacon of 
 Piscataway before New Brunswick church was constituted and the 
 first choice of the New Brunswick church for its deacon. 
 
 Judge P. P. Runyon has a large place in the history of New Jersey 
 Baptists. He was the first superintendent of the Sunday school in 
 New Brunswick Baptist church. He was a constituent of the New 
 Jersey Baptist State Convention till his death in December, 1871, 
 1830-1871, forty-one years. Mr. Runyon was absent from only one 
 annual meeting and one quarterly Board meeting in forty-one years, 
 on account of illness. He was also treasurer seventeen years of The 
 New Jersey Education Society. In New Brunswick he had held nearly 
 all important offices and for thirteen years had been a judge in the 
 town. He was a peace maker. Parties coming to him in suits were 
 reasoned with and if possible prevailed upon to settle their differences 
 out of court. His last birth-day, when eighty-four years old, was 
 spent in Chicago in his duties as a member of the Board of the American 
 Baptist Missionary Union. In the service of his Lord, no place was 
 too small nor work too lowly. The missionaries of the State convention 
 always had a sympathetic counselor in him. 
 
 Another member of first New Brunswick church, whose practical 
 piety and large giving put him in a foremost place in New Jersey, was 
 Simon Van Wickle, who succeeded Judge Runyon as treasurer of the 
 State Convention. It is known of Mr. Van Wickle that when the treas- 
 ury of the State Convention was in arrears five hundred dollars he paid it 
 himself. Such were the men whom G. S. Webb trained for God and 
 humanity. It may, however, be said of them that they had it in them 
 to train and they had. Of Pastor G. W. Webb, it must suffice here to 
 say: that as Esther came to the throne in the emergency of captive 
 
332 NEW JERSEY BAPTIST HISTORY 
 
 Israel, even so G. S. Webb came to New Jersey under Divine influence 
 to effect the great change in which he had so eminent a part. The change 
 in the temper of the State from then to the present order and unity 
 is inconceivable to one who has not known both regime. 
 
 North and East Jersey; and south and West Jersey drawing apart 
 as two foreign peoples. Divergence instead of concert, seemingly a 
 fixed law unlike any other of the thirteen colonies. The process of 
 divorcement in all Baptist affairs was in full progress. It was for the 
 oneness that now exists which Mr. Webb wrought so efficiently and 
 was so nobly sustained by his church and by Piscataway. Four churches 
 have come out of First New Brunswick church and have shared in her 
 sympathies and care. 
 
 In 1843, the George's Road church was constituted. At South 
 River, the Tabernacle church was established in 1871. The Living- 
 ston Avenue church was organized, as Remson Avenue church, in 1872. 
 An Afro American church was formed in 1876 in the city. There is 
 a reasonable assurance that the First New Brunswick Baptist church 
 maintains its foremost place as a fountain of hallowed good, not merely 
 in New Jersey and as a local center of power and of blessing; recalling 
 its venerable mother, Piscataway, to which a large cluster of churches 
 will ever look with reverence and gratitude. For itself, the church 
 has had two houses of worship, both of which have undergone repairs 
 and improvements involving very considerable cost. 
 
 The churches that have gone from it, have had generous aid in 
 the erection of the buildings from the mother church. That at South 
 River and the house for Ebenezer church were erected chiefly by the 
 First church. Twelve pastors have ministered to the church. Of 
 these, one only was a disappointment; evil reports about him led to his 
 resignation. Mr. Webb remained twenty- two years and in his relation 
 to the church, in its destitution of a pastor, in 1857 and 8, one or two 
 years may be added to his pastoral charge. H. F. Smith was pastor 
 thirteen years. Mr. Riddell continued eight years in charge as pastor. 
 Mr. McLaughlin was joint pastor of Piscataway and of New Brunswick. 
 His resignation at Piscataway terminated his pastorate at each place. 
 Under his charge, the Baptist church in New Brunswick was con- 
 stituted. 
 
 Of the Ebenezer Afro American church, special mention is made 
 of it in the chapter of such churches. A lot for its house of worship 
 was given to them by S. C. Ballard and the meeting house was chiefly 
 built by the First church. Rev. William Wallace was its first pastor 
 and served several years and resigned in 1880. A. G. Young followed 
 in 1880 and was pastor in 1900. 
 
GEORGE'S ROADS AND SOUTH RIVER 333 
 
 George's Roads is a hamlet about five niiles south and east of 
 New Brunswick in Middlesex County. Possibly from its proximity 
 to Washington, South River, there were resident Baptists in its vicinity, 
 inducing the New Jersey State Convention to appoint Rev. J. li.Case 
 its missionary on the field. The first Baptist church of New Brunswick 
 also took interest in the locality. Pastor Webb and some of his members 
 held social meetings; sustained a Sunday school and Mr. Webb preached 
 there, long before a church was formed, converts were added to New 
 Brunswick church. An interest may have been quickened on account 
 of the antinomian element there. Some of the sisters used to walk 
 to the city to attend service. At last, a meeting was held at the house 
 of Mr. J. T. Bennett on January 20th, 1843 to organize a Baptist church 
 and on January 23rd, a council met and recognized the associated mem- 
 bers as a Baptist church. 
 
 Thirty-three constituents, of whom thirty were from First New 
 Brunswick church. Mr. J. B. Case became pastor, remaining two 
 years. The subsequent pastors were: D. P. Purdun, 1845-47. Mr. 
 Purdun was a man of limited means, but he left a legacy of three hun- 
 dred dollars to the church, which proved to be of far more worth than 
 the gro.ss sum, both as a memorial of his love and as an inspiration to 
 others. Mr. Purdun was wholly uneducated and saved out of a pittance 
 of a salary, the great sum he left to the church. For great it was, to a 
 man who had never owned a thousand dollars. In the two years of 
 his pastorate, Mr. Purdun baptized fifty persons into the church. The 
 house of worship was built in the first year of his charge and dedicated 
 in March 1847. 
 
 Rev. B. Steele followed Mr. Purdun and resigned in 1853. Other 
 pastors were: Morgan Cox, 1854-60; C. E. Cordo, 1862-63; C. Brinkerhoff 
 1865-68; L. Selleck, 1869-74. In his charge a parsonage was built. 
 J. Babbage, 1875-83; A. Millington, 1884. Many baptisms in this 
 charge. G. T* McNair, 1886-89; when he died in March, aged fifty-nine 
 years; C. J. Wilson, 1890-92; G. F. Love, 1892-98; M. T. Shelford, 1899- 
 1900. Twelve pastors have ministered to the church. One of whom 
 died. On account of the location of the church it is never likely to be 
 strong. It must needs be a feeder to towns and cities. The worth of 
 rural churches for the men and women they give to the world cannot 
 be estimated. Not only ministers, but deacons and business men, whose 
 benevolence and influence for good is beyond estimate. Women, also, 
 whose influence for good is a limitless blessing to humanity. Such 
 fruits pay a thousandfold for an expenditure of mission funds to sus- 
 tain them. 
 
 The following is a minute extract from the Hightstown church 
 
334 NEW JERSEY BAPTIST HISTORY 
 
 book: "Persons principally members of our church, were regularly 
 dismissed and constituted into churches at the following places: Squan, 
 October 20, 1804; South village, Washington, September 21, 1805; 
 Lamberton (First Trenton) November 9, 1805." The church at Wash- 
 ington, South River was thus formed in 1805. Baptists had settled 
 there in an early day. As evidence of their strength, Peter Wilson of 
 Hightstown was their pastor in 1820-23. J. C. Goble, an apostle of 
 Antinomianism was pastor from 1826 to 1839, with the usual result, 
 a withering life. The name of the church and those of three other 
 churches disappears from the minutes of the Central Association in 
 1835. All infected with the plague of Antinomianism. Mr. Goble was 
 a taking man and an able preacher till he became a captive to drink. 
 
 Thirteen of the members of South River, withdrew in 1840 and 
 constituted the Herbertsville (Old Bridge) church. Others, residents, 
 quietly repudiated the teaching of Mr. Goble and waited for help from 
 without. The First Baptist church of New Brunswick built a meeting 
 house in Washington, South River, in 1870. Anticipating that the 
 time for a regular Baptist church was not afar off. When the house 
 was built in 1870, other Baptists repudiated the antinomian church 
 and other Baptists at a distance, uniting with the Baptist elements at 
 South River, composed a strong force, and first New Brunswick Baptist 
 church made arrangements to constitute a regular Baptist church. 
 This was effected in 1871, with thirteen constituents to whom thirteen 
 others united themselves. 
 
 Rev. M. Johnston was the first pastor who gave up his charge in 
 1874. H. D. Doolittle became pastor in 1875, and retired from the 
 pastorship in 1878; C. H. Woolston settled as pastor in 1880 and closed 
 his labors with the church in 1885. F. C. Overbaugh entered as pastor 
 in 1885 and closed his ministry in South River in 1886. G. H. Gardner 
 was ordained in February 1888 and gave up his charge at South River 
 in 1896. S. D. Sammis followed in 1896 and removed in 1898 and E. I. 
 Case accepted a call in the same year and was pastor in 1900. 
 
 The church has had seven pastors. Cloud and sunshine have 
 interchanged in the history of the church. Growth where antinomian- 
 ism has root is slow and emigration from abroad is not expected 
 in such retired sections; ruthless and bitter opposition is a sweet morsel 
 to antinomianism and the South River church has had it abundantly. 
 The house of worship has been enlarged and improved as occasion 
 demanded and a parsonage has added comfort to the pastor. 
 
 Livingston Avenue church was first known as Remson Avenue 
 church. A change of name occurring, as it often does in cities, by 
 change of location. This was the third church that had colonized from 
 
LIVINGSTON AVENUE. 335 
 
 the first Baptist church. A second Baptist church in the city had long 
 been under consideration. Positive action, however, did not take 
 place till 1870, when Deacon Simon Van Wickle offered the gift of 
 three lots on Remson avenue on which to erect a church edifice for 
 the use of a second Baptist church in the city. A building committee 
 was appointed by the First church of which Deacon Van Wickle was 
 chairman. 
 
 In March, 1872, the lecture room of the new building was ready 
 for use and was dedicated. On the next day, the 17th of March, the 
 Sunday school was organized and on the 9th of April, eighty constituents 
 nearly all of them dismissed from the First church, became the Remson 
 Avenue church. For almost a year. Rev. T. T. Devan, M. D., a con- 
 stituent of the new church, ministered as pastor. Already, the house 
 proved to be too small and it was decided to enlarge it. The enlarged 
 building was dedicated on the 29th of May, 1873. Mr. A. E. Waffle 
 had been called to be pastor and was ordained on the day in which the 
 house was re-dedicated. 1874 was a year of revival influences. One 
 hundred and thirty-five persons were baptized into the church. In 
 1880, Mr. Waffle retired. 
 
 W. H. H. Marsh on the ensuing December settled in 1880, and 
 resigned in 1885. M. V. McDuffie became pastor in 1886 and in 1895, 
 removed. Plans for a new house of worship involving a change of 
 location and of name, on Livingston Avenue were perfected in the 
 pastorate of Mr. McDuffie and the new house was dedicated in 1894. 
 Rev. C. A. Jenkins entered the pastoral office in 1895 and closed his 
 labors at Livingston Avenue in the middle of 1900. The church has 
 occupied two houses of worship, the first built by the first church; the 
 second by itself. It has had five pastors, if the labors of Rev. Mr. 
 Devan is included. Special mention may be made of the superintend- 
 ent of the Sunday school, Mr. John T. Morgan, chosen in 1872 and re- 
 maining until 1899, twenty-seven years. No public statement is made 
 of his resignation, death or infirmities compelling his retirement. 
 
CHAPTEK XXXIV. 
 
 WANTAGE, WESTTOWN AND HAMBURGH. 
 
 In 1883, Deckertown was adopted as a substitute for Wantage 
 which was the name of the church since 1790. In 1756, the church 
 was named Newtown. These changes of name were caused by change 
 of location of its house of worship. The first and second names were 
 those of the township. The third that of the village. The Newtown 
 church built two meeting houses, one in the vicinity of Hamburg, 
 another, near to or at Augusta, both in the same township. That 
 near Hamburg was taken down in 1772 and rebuilt in Wantage town- 
 ship and hence the second name. But the new name did not appear 
 in the minutes of the Philadelphia Association till 1790. 
 
 When Rev. L. O. Grenclle was pastor of the Wantage church, 
 despite fierce opposition, he succeeded in getting a house of worship 
 built in Deckertown. Centers of poulation change often. Churches 
 that grow must needs be where the people are. In the early times 
 the population was from all nations. Emigrants flocked to New 
 Jersey, because of its pre-eminence in civil and religious freedom and 
 its foremost educational advantages. It had the distinction of a 
 high-toned and cultured class of settlers. So that from New England 
 and from the south, the better sort of residents sought and found in 
 the colony the companionship of refinement, wealth and culture. 
 Clannishness disappeared. Centers of trade were begun and churches 
 had the alternative of change or die. 
 
 New Jersey became like to Pennsylvania, a refuge for all peoples 
 and all religions. Even citizens of Rhode Island, par excellence, 
 a colony of civil and religious freedom, preferred a home here, to re- 
 maining there. Colonists from Pennsylvania where a Baptist judge, 
 the second son of Obadiah Holmes, the Massachusetts martyr had 
 protected people from persecuting Quakers. Another reason influenced 
 men and women. Every foot of land had been bought from the Indians 
 on their own terms. The Indians had reserved the right to fish in the 
 waters of the state and to hunt in the enclosed lands. They had gone 
 west and they sent their chief in 1832 to ask the legislature to buy their 
 reserv'ed rights for two thousand dollars. In acknowledging the 
 receipt of the money the chief said: "Not a drop of our blood have 
 you"spilled in battle; not an acre of our land have you taken but by 
 our consent." 
 
WANTAGE OR DECKERTOWN 337 
 
 Is there a parallel to sueh a transaction in any colony or nation 
 past or present? Other colonics have their dreadful record of massacre , 
 of burned homes, of fleeing settlers and their flight hastened by the 
 midnight war whoop. But the colonists in New Jersey laid down to 
 sleep in security; went unarmed to their fields and into the faraway 
 woods, unfearing for themselves, their homes, wives and children. 
 An added reason for assurance, was, that "the House of the Stewarts" 
 was imder obligations to the Quakers and to the Welsh for kindnesses 
 shown to Charles I. which Charles II. dared not ignore and repaid in 
 part to William Penn and to his own brother, the Duke of York for 
 New Jersey. Injustice and evil doing is charged against the Stewarts, 
 and there was much of it. It is to their credit, that when returned to 
 power, they remembered the friends who had befriended them in 
 adversity. 
 
 The charter of New Jersey guaranteed special and religious liberties. 
 True, this was a right under the Dutch rule in Eastern New Jersey. 
 But it became universal and once enjoyed, could not be denied; thus 
 safe from the savage, safe from the whipping post, safe from the gail 
 and safe from the unhallowed taxes for the support of a state hierarchy; 
 why should not the feet of such aggrieved people gladly come to a haven 
 of rest and of freedom? 
 
 . All the world knows the story of Roger Williams and of the liaptism 
 he received of Ezekiel Hollimen and of the baptism by Roger Williams 
 of Hollimen and of eleven others. This was repeated in the winter of 
 1752-3 in the township of Newtown, Sussex County, New Jersey. 
 Elkanah Fuller baptized Rev. William Marsh and others. 
 
 The history of this church will be, partly, the history of an inde- 
 pendent church; partly of a church consisting of pedobaptists and 
 adultbaptists; and partly of a church that is altogether Baptist; under 
 the first distinction, it originated in Mansfield, in Connecticut, about 
 the end of 1749 or the beginning of 1750: the constituents were William 
 Marsh and wife, Joseph Pomeroy and wife, Wiliam South worth and 
 wife, Joshua Engard and wife, John Slate and wife, Elizabeth 
 Lathrop, Mary Nicholas, Elkanah Fuller, Rudolphus Fuller and David 
 Chapman and wife: These withdrew from the established worship of 
 Mansfield, and therefore were called separates. The above sixteen 
 persons were formed into an independent church at said Mansfield as 
 above specified. 
 
 As soon as they were pronounced a gospel church, they proceeded 
 
 to choose Mr. Marsh for their pastor, who was ordained the same time , 
 
 by two separate ministers whose names are not remembered. But 
 
 the next year (1751) they agreed to quit Mansfield, Conn., and go in 
 
 22 
 
338 NEW JERSEY BAPTIST HISTORY 
 
 a body to New Jersey. The part they pitched upon for residence was 
 the said Newtown, in the north border of Sussex County. They had 
 not been long in their new settlement before some (who had scruples 
 about infant baptism at Mansfield) declared openly for the baptism of 
 believers. But now the same question puzzled them which had puzzled 
 others in both England and Germany, etc., viz: "Whether baptism 
 administered by an unbaptized person, be valid?" for they considered 
 infant baptism a nullity: however, they resolved the question in the 
 affirmative from the consideration of necessity; accordingly Mr. Marsh 
 was baptized by Mr. Elkana Fuller, and then Elkana Fuller was bap- 
 tized by Mr. Marsh; this was in the winter of 1752; for it is remembered 
 that the ice was broken for the purpose, in the form of a coffin. 
 
 Next year, were baptized by Mr. Marsh, Joshua Cole, Capt. Roe, 
 Daniel Roberts, Hezekiah Smith and wife, and Rudolphus Fuller. 
 These eight persons were, November 14, 1756, formed into a Baptist 
 church bj' a new covenant which is still extant, though the records of 
 prior transactions have perished. Two years, after, they joined the 
 association. 
 
 We have mentioned some remarkable things already; to which 
 may be added (1) That Newtown may be considered as an original 
 church, having sprung from no other Baptist church. (2) It has in- 
 creased in 34 years from eight to seventy-four. (3) Mixed communion 
 continued in this church after it became Baptist, which the Baptists 
 excused from the consideration of necessity. (4) In 1761, Mr. Marsh 
 took it into his head to introduce the economy of the Moravians, viz : 
 to have all things in common. About thirty-six persons came into 
 his measure, but being chiefly poor people, the project failed in less 
 than two years. What, with this project, and Mr. Marsh's altering 
 his preaching to the manner of the Separati-sts and his turning speculator 
 in traffic and quitting them in 1763, the church had well nigh come to 
 nothing, for when Mr. Cox came among them in 1771, there were but 
 seven members remaining. 
 
 Some of the lay brethren used frequently to stand up for prophe- 
 sying or exhortation, while the spirit of the New England separaters 
 was warm at Newtown. But the first minister of the church was Rev. 
 William Marsh. 
 
 We have said much of him already, to which mav be added, that 
 he was born at Wrentham in Connecticut; ordained at Mansfield in the 
 same state, by ministers of the separate order, which ordination served 
 him when he became a Baptist; that he left the church in 1763, and 
 went to Wyoming, where he was murdered by Indians. He (as before 
 observed) turned his attention to traffic, buying horses, cattle etc., 
 
WANTAGE 339 
 
 and selling thcni for gain. The last drove mined him and hurt his 
 neighbors. AMien he had turned his drove into money, he was re- 
 turning home;, but had occasion to stop on Societ}' Hill in Philadelphia. 
 When he came out of his friend's house, his saddle-bags and money 
 were gone. 
 
 The idiosyncrasies of Mr. Marsh reduced the membership to seven 
 and the church was nearly extinct. But Mr. Constant Hart, one of 
 those from Connecticut and a constituent of the church, became an 
 exhorter and leader. Under his labors, there was a recovery from 
 its low condition. After a little while, Mr Hart went to New England 
 and was ordained. The nearest Baptist church was Scotch Plains, 
 a vast distance in these early days. On the return of Mr. Hart to New- 
 town, about 1769, a reorganization of the church was made and its 
 name was changed to Baptist church of Hardiston, Wantage and 
 Newtown. Its members living in each of these localities. 
 
 Mr. Hart was pastor, the last time, from 1770 to 1777 and the 
 church grew in number and compactness and became a thorough 
 Baptist church. A house of worship was partially built near the site 
 of Hamburg. Rev. N. Cox settled as pastor in 1777. Already many 
 members had removed to Wantage and the unfinished building near 
 to where Hamburg is, was taken down and rebuilt in Wantage which 
 name the church eventually adopted. The meeting house near Augusta 
 accommodated that part of the church and congregation resident nearer 
 there. The pastor preaching alternately in these houses. Mr. Cox 
 resigned in 1783. In his pastorate the membership increased to one 
 hundred. Mr. James Finn followed and was ordained in 1783. He 
 resigned in two years. Mr. Silas Southworth succeeded and was 
 ordained in 1786. He was pastor till he died on P'ebruary 20th, 1814, 
 more than twenty-seven years. He was brought an infant of months 
 to Sussex County, by his parents, who were constituents of the church. 
 Mr. Southworth was licensed, ordained and pastor of the only church 
 of which he had been a member. His charge was one of eminent use- 
 fulness and the church grew rapidly and enjoyed great prosperity. 
 In 1809, Mr. Southworth resigned, but next year was recalled. In 
 1804, the church voted to raise one hundred dollars for the pastor and 
 that "the money he levied on the male members, according to their abil- 
 ity ^ 
 
 When recalled in 1810, the salary was increased to one hundred 
 and twenty-five dollars annually. Twenty-three members were dis- 
 missed in 1797 to form the church in Westtown, afterwards second 
 Wantage. In 1800, Baptists living in Newfoundland, asked that the 
 Lord's Supper be observed there twice a year. The request was granted 
 
340 NEW JERSEY BAPTIST HISTORY 
 
 and thereafter Mr. Soutliworth preached in Newfoundland, each month. 
 Four years after, Baptists in Newfoundland received letters of dis- 
 mission and the Newfoundland church was constituted in 1804. Pas- 
 tor Southworth has come down to us, and is known by the fruits of his 
 ministry and is deservedly esteemed as one of those worthies entitled 
 to a foremost place in our memories as one of the men who laid the 
 foundations of our denomination on the basis of the New Testament. 
 
 Rev. L. Hall became pastor in November 1815 and had a successful 
 service for six years, when in August 1821, he entered on the reward 
 of the righteous on high. (Warwick Association, 1822, Page 7, item 17). 
 
 From March 1822 till in 1824, Rev. John Hagan was pastor. Under 
 his labors the membership of the church was largely increased. Data 
 written by Deacon S. McCoy in 1841-54 gives us an insight of the move- 
 ments of years previous. Rev. L. Fletcher in 1825 was laid aside by 
 illness in Sussex and preached in March, 1825. Later, he was called 
 to be pastor that year. The deacon writes: "A thorough reformation 
 took place and Antinomianism was voted out. First it was moved 
 to withdraw from the Warwick Association." In the winter 1829-30, 
 a revival crowned the labors of pastor and people. One hundred were 
 baptized into the fellowi^hip of the church. A new house of worship 
 was built in 1830 on the old site. Three members were licensed to 
 preach. 
 
 Two of them, John and Thomas C. Teasdale in 1828 and 1829. 
 These brothers were associated with Zelotes Crenelle and were an 
 irresistable force for truth and righteousness against the miasm of 
 antinomianism. In the great revival in the winter of 1829-30, Deacon 
 McCoy says: "It was common at the prayer meetings to see and hear 
 the venerable father. Deacon H. Martin, his son, his grand son, and his 
 great grand sons, all engage in prayer. Four generations." Deacon 
 Martin filled his place at all meetings of the church till the end of the 
 summer of 1853, when his great age and infirmities prevented him from 
 going to the sanctuary. Nearly an hundred years old, his name is in 
 the minutes of the Association in 1858. 
 
 Mr. Fletcher closed his pastoral charge at Wantage in December 
 1831. Rev. T. Jackson followed for three years resigning in 1835. 
 Pastor I. Moore was in charge, 1836-40. One hundred nearly were 
 baptized in his ministry at Wantage. William Fay was pastor, 
 1841-42. Rev. Sandford Leach was pastor about this time. 
 Mr. D. F. Twiss settled in 1845 and was ordained, resigning in 1849. 
 Rev. Thomas Da\ds entered the pastoral office in 1850, resigning in 
 1854. He was recalled in 1855, serving the church nearly ten years. 
 The succession of pastors was: J. Beldon, eighteen months; J. F. Love, 
 
WANTAGE 341 
 
 1861-65; D. T. Hill, 1865-69; J. F. Love, second charge, 1870-73; E. 
 Jewett, 1874-77; I. G. Dyer, 1878-82; L. O. Grenelle, 1882-1885. This 
 period was a crisis period. Movements had been made to build a new 
 house of worship and a parsonage. A strong and active element 
 wanted to build in Deckertown, but failed in their object. The meeting 
 house built in 1830 was a mile or more from the village, uninviting, out 
 of repair and discreditable within and without. 
 
 Other denominations honored God in the use of modern places 
 of worship where the people were and were growing, while Baptists 
 were losing place in the sympathies of the people and hold, on their 
 convictions of truth and duty. Pastor L. O. Grenelle, like to his father, 
 Zelotes Grenelle, was endowed with the gift of "bringing things to pass." 
 To the surprise of onlookers and to the chagrin of opposers who had 
 previously blocked all former attempts to reach an end essential to the 
 existence and prosperity of the church; ground was bought and a house 
 of worship, built in Deckertown, with his usual tact and management. 
 The success of this measure aroused bitter hostility to the pastor and 
 having accomplished his object in going to Wantage, wisely resigned, 
 showing thus, both his intelligence and his love for the cause of Christ; 
 leaving the church a unit and by going away, removed the only cause of 
 dissent. 
 
 Mr. A. B. Wilson settled in 1885 and resigned in 1887. His erratic 
 course excited comparison to the wisdom of his predecessor to the harm 
 of Mr. Wilson. Rev. C. C. Lathrop followed in 1887. Mr. Lathrop 
 was a remarkable man. Few stood higher in the opinion of the U. S. 
 government and of President Lincoln for his political and religious 
 integrity. President Lincoln gave to him, very important interests in 
 the South, during the Civil War. While a member of the New Jersey 
 legislature, he secured the most important temperance legislation ever 
 enacted into law. which has the endorsement of all political parties. 
 Mr. Lathrop was ordained when sixty-seven years old and became 
 pastor of Wantage church when sixty-nine years of age. A Presby- 
 terian from his youth, he obeyed the convictions of truth and duty 
 and joined a Baptist chuJch, when fifty-five years old. Pastor of 
 Wantage church for eleven years, he died December 23, 1897, within 
 two months of being eighty years old. His pastorate at Wantage was 
 a continuous blessing. Physically and intellectually, it could be said 
 of him, as of Moses: "His eye was not dim, nor his natural force a- 
 bated." 
 
 Rev. J. Bristow entered the pastorate in March 1898 and is now in 
 1900, holding the trust. The church has had four names. Newtown, 
 1756, Hardiston of Newtown and Wantage about 1770; Wantage, 1790; 
 
342 NEW JERSEY BAPTIST HISTORY 
 
 Deckertown, 1883. Twenty-three pastors have ministered to the 
 church. Two of them have been pastors twice and two of them 
 have closed their work in death. One pastor, Mr. Southworth, 
 served twenty-seven years. He was the son of a constituent; was 
 baptized, licensed and ordained by the church in which he was 
 brought up. 
 
 Morgan Edwards had quite an indifferent opinion of Mr. South- 
 worth, saying of him: "He is one of those lay ministers, whothink they 
 may be wiser than they already (studious) or that ordination and 
 Reverend Sir, have made them." (Mr. Edwards is mixed in this ex- 
 pression). How mistaken human judgements are! How educated 
 men stumble in their conceits! It is wise to suspend judgement of men 
 whom God calls into the ministry; till we have seen the use he has for 
 them and the use he makes of them. 
 
 As many as eight members were licensed to preach. Among them 
 not only Silas Southworth, but John and Thomas Teasdale, both of 
 whom accomplished vast good for Christ and truth in a day when 
 coveteousness and antinomianism were allied to war on the Kingdom 
 of God. The Newtown church, under its several names has built for 
 itself, five meeting houses. Two, one near Hamburg and at Augusta; 
 two in Wantage and one at Deckertown. Two colonies have gone out 
 and constituted churches. In 1797, a colony of twenty-three members 
 organized Westtown church. Baptists in Newfoundland were united 
 with Wantage in New Jersey and with Warwick church in New York 
 State. Those connected with Wantage received letters of dismission 
 and united with those of Warwick and constituted in 1804 the New- 
 foundland church. The Wantage church through Pastor Fletcher and 
 the brothers, John and Thomas Teasdale, brought to naught, the 
 antinomian efforts to sweep the Baptist churches in Sussex County 
 into antinomianism. The Warwick Association accepted antinomian- 
 ism in 1833. Wantage was one of the three churches that withdrew 
 and formed the Second Sussex Association. Lafayette and Newton 
 churches derived their elementary strength from the original Newtown 
 church. Nor only these, but Vernon that was absorbed in Hamburg. 
 Hamburg also, Delaware and Mansfield. Were the facts attainable. 
 Baptist interests in Warren County would also be identified with the 
 original Newtown church. 
 
 The church originally known as Westtown, afterwards changed its 
 name in 1804, to second Wantage; was constituted with twenty-three 
 members dismissed from first Wantage. Among them was Thomas 
 Casad. He was licensed by first Wantage to preach. When Westtown 
 was organized, Mr. Casad was ordained for its first pastor. At the 
 
WESTTOWN AND HAMBURG 343 
 
 end of ten years, he ended his labors in death, in 1808. There was a 
 vacancy in the pastoral office until 1811 when a member of the church 
 was called to be piistor, Mr. Winter Mote, who was ordained. He 
 was pastor six years and baptized one hundred and forty-seven. In 
 
 1818, Zelotes Grenelle was called and ordained in August 1819. Mr. 
 Grenelle wrote an account of his ordination, a part of which is incor- 
 porated here. He says: "The examination was in a room in a shell 
 of a meeting house in a place called Meadville and the ordination was 
 on a Sunday afternoon. A two horse lumber wagon was drawn into 
 a large grove near the meeting house. This wagon served as a pulpit 
 and contained all the ministers present. The congregation, about one 
 thousand, were seated around." The ordination of Zelotes Grenelle 
 out doors illustrated the career of this wonderful man. A man of 
 assured health and force, he was foremost every where in the champion- 
 ship of truth and duty and though universally esteemed by the anti- 
 nomian leaders, he was the most feared by them as an opponent of 
 their theories. 
 
 Mr. Grenelle wore a loose fitting jacket of Calvinism and yet none 
 more fully maintained the doctrine of the Divine Sovereignty; total 
 depravity; regeneration essential and the blood of the cross the only 
 way of salvation. Mr. Grenelle was pastor of second Wantage till 
 1822. That year, one hundred and twenty-three members, including 
 the pastor, were dismissed to form the Orange church in the state of 
 New York. This withdrawal resulted in the extinction of Second 
 Wantage church. 
 
 Still three pastors served the church after the dismission of so large 
 a number of its members. In 1870, the name of the church was dropped 
 from the list of churches. A letter from the church not having been 
 received since 1865. A house of worship was built while Mr. Casad 
 was pastor. Its pulpit had longer vacancies than supplies. 
 
 1798 is claimed as the date of the organization of the Hamburg 
 church. August 181 1 , would be a more exact statement of its beginning 
 The Vernon church formed in 1798, was six miles from Hamburg and 
 its pastor was Rev. Thomas Teasdale. Members of Vernon church 
 lived in Hamburg and decided in 1811 to constitute a church in that 
 village; an organization was made in 1811. Mr. Teasdale was pastor 
 of both of these churches, of Hamburg tiU 1814, and of Vernon till 
 
 1819. Then, Vernon church disbanded and its membership united at 
 Hamburg. The Hamburg church formed originally of members of 
 Vernon and later, absorbing that body adopted the date of the mother 
 body. One good of this action is that the history of early Baptist 
 movements in Sussex County is preserved. 
 
344 NEW JERSEY BAPTIST HISTORY 
 
 Some of the longest settled Baptists in Vernon township have lately 
 said that they did not knov,' of any other Baptist church in the towns- 
 ship than the Glenwood church, organized in 1862. The Hamburg 
 church is virtually the Vernon church in a changed location. A house 
 of worship was built in Hamburg on a lot given by Mr. Ryerson for the 
 use of all denominations. Baptists and Presbyterians, chiefly occupied 
 it. Pastor Thomas Teasdale died in 1827, seventy-four years old. 
 He had been pastor at Vernon since 1811. How long before that is 
 unwritten. It is believed that he was the first pastor at Hamburg, 
 retaining his charge in the removal of the church to Hamburg and 
 died while pastor. He was greatly lamented by the church and com- 
 munity. Himself and his brother John did a great work for the King- 
 dom of God in North New Jersey. The Teasdales and Zelotes Grenelle 
 were strangers to schools but they had one teacher, the Holy Spirit, 
 and one class book, the Bible. Rev. L. Fletcher was called to be pastor 
 in 1827, while pastor at first Wantage and preached for three years 
 part of the time. In March 1831, Rev. John Teasdale first as supply, 
 then as pastor, minstered to the church. His labors had reward in 
 the ensuing winter by the addition to the church of eighty baptized 
 converts. Mr. Teasdale closed his pastoral care in. 1833. Rev. C. C. 
 Park followed in November, 1833, and resigned in 1835. Rev. James 
 Spencer was called and was ordained in December 1837. The minute 
 book of the church speaks of him as an "humble, earnest and devoted 
 minister of Christ.' ' In the autumn of 1837 began what is called "the 
 great revival," One hundred and thirty-six were baptized that year 
 and in three years, two hundred and seventy-three were added to the 
 church by baptism. Since the great Teacher preached, it has been that 
 "Many from that day went back from following him." Thus also, it 
 was that many drifted with the religious current and were deceived 
 in themselves. In the summer of 1838 Rev. William H. Spencer settled 
 as pastor and concluded his ministry at Hamburg in October 1845. 
 
 Next month. Rev. John Davis entered the pastoral office and con- 
 tinued till 1849. His ministry of instruction and training the lately 
 added disciples for usefulness, was a great blessing to them and to the 
 church. Upon his removal, a temporary arrangement was made with 
 Rev. J. M. Hope to preach as his health permitted. This lasted till 
 the spring of 1851, when his health failed. Then, Rev. Thomas Davis, 
 pastor of first Wantage, consented to preach in an afternoon service 
 which continued one year. A call was given to J. S. Christine as pastor 
 and that lasted three years. Rev. J. M. Hope had recovered his health 
 and in 185G, became pastor. The church edifice was out of repair, 
 and Mr. Hope set about its improvement and the house was rededicated 
 
Zelotes Grenelle 
 
HAMBURG S45 
 
 in 1858. Mr. Hope also secured a parsonage. Eight years were occup- 
 pied on lines of labor essential to the permanent usefulness of the 
 church. In 1864, he resigned. Next year, 1865, Rev. D. Silver settled 
 as pastor and was ordained in February 1865, and was pastor fifteen 
 years. The succession of pastors is: A. Millington from 1881, three 
 years; E. D. Shull, from 1884, two years; E. J. Cooper, 1889, two years; 
 E. J. O. Millington, 1891, two years; A. S. Bastian, 1894, two years; 
 A. S. Thompson, 1895, three years; H. J. Roberts, 1900. Five mem- 
 bers have been licensed to preach. The first of these, M. Quin, in 1831, 
 was one of the most efficient ministers. He gave himself to labor in 
 destitute fields and in weak churches. He and John Todd of Cedarville 
 were favorite missionaries of the Board of the New Jersey Baptist 
 State Convention. In 1823, the antinomian element in Hamljurg, 
 numbering twenty-two, called for letters of dismission. Instead of 
 complying, the church called a council for advice. Upon its recom- 
 mendation, the applicants were excluded. These, constituted them- 
 selves into an antinomian church and located in the village of Franklin. 
 This body has long since become extinct. There has not been colonies 
 from Hamburg church. The church has had eighteen pastors. One, 
 A. Millington, has been pastor twice. One, the first, has died, having 
 been pastor seventeen years and another six or seven years. How 
 many houses of worship, if more than one, does not appear. Two 
 parsonages: the first outside of the village, was sold; the second was 
 build a few years ago in the village. 
 
 W^ 
 
CHAPTER XXXV. 
 
 CHURCHES OF CAPE MAY COUNTY 
 
 Morgan Edwards says of First Cape May Baptist church, that it 
 may be deemed an original church, having sprung from none other, but 
 having originated in the place where it exists. "For the origin of this 
 church, we must take a retrospect of affairs to 1675, in which year 
 a vessel with emigrants in Delaware (river or bay) from England who 
 settled some at the cape and some elsewhere. Among those at the 
 cape, were two Baptists; viz: George Taylor and Philip Hill. Taylor 
 kept a meeting in his o-rni house and with his exhortations, reading 
 the Bible and expounding and enlightened some in the article of Believer 
 baptism. After his death in 1702, Mr. Hill continued the meetings 
 till 1704, when he died. 
 
 Soon after, George Eaglesfield visited the Cape and made more 
 proselytes. These went to Philadelphia to receive Holy baptism (60 
 miles distant) as appears by the Association book." "In 1688, Elias 
 Keach visited these parts and ordained one Ashton. In the fall of 171 1 
 Rev. Thomas Griffiths of "Welsh tract" Del., went to the Cape with 
 the view to purchase land and settle among the people for life. But 
 failing in his design, he quitted them, the next spring and recommended 
 to them, Rev. Nathaniel Jenkins, who had just arrived in the country 
 from Wales. Mr. Jenkins came and pleased the people and on June 
 24th, 1712, he and they were constituted a Baptist church by Rev. 
 T. Brooks of Cohansie and his Elders were thirty-seven constituents, 
 of whom twenty were women and seventeen men." A noteworthy 
 statement. 
 
 Baptists and their long vigil of twenty-nine years, each true to the 
 Divine Word, no doubt ofttimes discouraged, and yet, "for Christ's 
 sake" was a sufficient motive. First Cape May was the fourth Baptist 
 church established in New Jersey and it was the first to recognize wives 
 and daughters as equally entitled with husbands and sons to be enrolled 
 as constituents of a Gospel church. How much Mr. Jenkin had to do 
 with this is un-wTitten. In Wales, his native land, for centuries married 
 women were entitled to vote. Welsh women were not inferiors. Mr. 
 Edwards adds this additional information of this church: "In 1715, 
 they built their first meeting house on land of a man whose title being 
 naught they lost both the house and land. In 1742-3, religion was 
 raised high at the Cape, owing partly to the preaching of Baptist min- 
 
FIRST CAPE MAY Ml 
 
 isters and partly to the labors of the Presbyterian ministers of the 
 Newlight order, but many of the disciples of the latter joining the 
 Baptists caused much grumbling and a public dispute and polemic 
 writings." 
 
 This was the occasion of the public debate on baptism in which 
 Abel Morgan of Middletown had a part with the President of Princeton 
 College. Rev. N. Jenkins was the first pastor for eighteen years, going 
 from Cape May to Cohansie. Mr. Jenkins had previously been preaching 
 at Cohansie once each month for six years, while pastor at Cape May. 
 This was in the interim of the death of Mr. William Butcher, pastor of 
 Cohansie and the coming of Mr. Jenkins to be pastor at Cohansie. Mr. 
 Edwards, speaking of Mr. Jenkins, says of him: "He became their minis 
 ter at the constitution of the church in 1712, first Cape May. He was 
 a Welshman and arrived in America in 1710. He was a man of good 
 parts and a tolerable education and quitted himself with honor in the 
 loan office, London, England (whereof he was a trustee and also in the 
 Assembly, the Governor's Legislature or Council) particularly in 1721 
 when a bill was brought in to punish such as denied the Doctrine ol 
 the Trinity; the Divinity of Christ; the inspiration of the scriptures etc." 
 In opposition to which, Mr. Jenkins stood up and with the warmth and 
 accent of a Welshman said: "I believe the doctrines in question, as 
 firmly as the promoters of that ill designed bill; but will never consent 
 to oppose the opposers with law, or with any other weapon, save that 
 of argument." The bill was quashed to the great mortification of them 
 who wanted to raise in New Jersey, the spirit which waged in New 
 England. 
 
 Mr. Jenkins was educated much better than the average of his 
 times, he had high business qualities and commanded the best places 
 in commercial and political life. Like to other Welshmen he was 
 imbued with the great principal of soul liberty characteristic of Wales 
 for centuries. Mr. Jenkins was succeeded at Cape May by his son. 
 The son was ordained in 1747 at the age of thirty-seven. Owing to 
 his ill health, his pastorate was short; about seven years. It is said of 
 him that he was a man superior, both in mind and cultrue. The uni- 
 versal habit of, intoxicating drink ensnared him and he fell into a 
 premature dotage, dying in 1769, fifty-nine years old. In 1756, Mr. 
 Samuel Heaton settled as pastor, but in 1760, he removed to Dividing 
 Creek, where he gathered a church and was its pastor. Mr. Heaton was 
 a Presbyterian. His experience in becoming a Baptist is in the history 
 of Schooley's Mountaiji church, now known as Mount Olive. Driven 
 by the Indians from a church in Virginia, he had founded there, he 
 moved to Cape May, 
 
348 NEW JERSEY BAPTIST HISTORY 
 
 Morgan Edwards said of Mr. Heaton: "If an honest man be the 
 noblest work of God," as Pope saith, "Mr. Heaton may lay claim to 
 that nobility." Mr. Heaton had ten children and Mr. Edwards con- 
 tinues: "His great family he brought up in a decent way, notwithstand- 
 ing his poverty, which shows him to have been a good citizen; for I 
 take it that a man who raises a family does a nobler feat than Alexander 
 or Caesar ever did." In an interval of four years, between the resig- 
 nation of Mr. Heaton and his successor, the church bought a parsonage 
 of sixty acres. Rev. John Sutton settled as pastor April 1st, 1764. 
 Mr. Sutton was a graduate of Hopewell and always took a prominent 
 part in advancing Baptist interests wherever he was. His stay at Cape 
 May was but two years. Rev. P. P. Van Horn followed in 1770. His 
 labors in the churhces were invaluable, an only exception being, that 
 so few of them could command services so worthy. David Smith, the 
 next pastor was a native of the place and had been converted and 
 baptized into the church. He was licensed in 1774 and supplied the 
 church till 1776, when he was ordained at forty-six hears old and became 
 pastor. February, 1784, he died, having ministered to the church 
 eleven years. Artis Seagraves of Pittsgrove then came. His stay was a 
 time of distraction and desolation. In June, 1788, he got a vote "that 
 Universalism should not be a bar to communion or Christian fellowsihp." 
 In August 1788, the following was adopted: Whether it is expedient 
 to hold communion with Mr. Seagraves or not : 
 
 Resolved, That no communion be held till we have the advice of 
 the Association." At its meeting, the church asked if a person holding 
 to Universalism ought to be excommunicated. The reply was: "Agreed 
 that every such person upon conviction, after proper steps have been 
 taken, ought to be excluded." At the meeting of the church in Oct- 
 ober, "Mr. Seagraves was suspended from communion and from preach- 
 ing, unless he recanted the doctrine of Universalism." In December, 
 this was rescinded and a letter was given to him to Pittsgrove. In 
 December, this action was rescinded and Seagraves was excluded. But 
 the baseness of his teaching remained a long time, a blight. An instance 
 it was of Universalism destroying all good both now and forever. 
 
 Rev. John StanclifT entered the pastorate in 1789 and he counter- 
 acted the falsehoods of Seagraves and rooted them out and it was an 
 end to Universalism for twelve years and then he was summoned to 
 his reward on high January, 1802. In May, 1802, Rev. J. Garman 
 became pastor. But he died in January 1808. At the end of June 
 Rev. Jenkin David was called to be pastor. Mr. David was from Wales 
 in 1794 and continued at Cape May fourteen years. After several 
 months, Rev. Thomas Robinson accepted a call to the charge of the 
 
FIRST CAPE MAY 349 
 
 church and settled in Januarj' 1823. Tliis hunihle and devoted servant 
 of God, was pastor eight >-ears. Mr. Robinson was followed in 1831, 
 b}^ Rev. Samuel Smith, who upheld the dignity of the pastoral office 
 for seven years. At the age of sixty-six years, in 1838, Rev. P. Powell 
 occupied the pastor's ofhce for five years, welcoming two hundred and 
 thirty-four baptized disciples to the church. Mr. Powell was a most 
 modest and unassuming man. He was a memorial minister of the old 
 time pastors. 
 
 Rev. Isaac Moore was twice pastor at first Cape May. His first 
 charge began in 1843 and closed in 1846. Eleven years passed and he 
 was recalled in 1857 and his term lasted three years. For his times, 
 of Calvinistic preaching, he leaned positively to Armenianism, but 
 was thoroughly evangelistic. At the close of Mr. Moore's first settle- 
 ment, another native Welshman entered the patorate. Rev. David 
 James. There has always been an affinity between the Baptist churches 
 of New Jersey and Welsh Baptist preaching, due it may be, to the 
 liking of Baptist churches in New Jersey, to Baptist preaching and to 
 the Welsh preachers preaching Baptist views so that converts were 
 multiplied. Mr. James resigned in 1850. L. F. Barney followed for 
 two years, after whom Mr. J. E. Wilson was ordained in J\me 1853 
 and closed his labors at first Cape May in 1857. Since then, the success- 
 ion of pastors has been: I. Moore, 1857-60; WiUiam Swinden, 1860-65; 
 E. N. Jenks, 1865-67; A. J. Hires, 1867-74; F. B. Greu, 1874-78. In 
 1874, a chapel was built at Rio Grande. A. Cauldwell, 1878-81; W. L. 
 Jones, 1881-83; W. E. Cornell, 1883-86; H. S. Watt, 1886, who died 
 in about five months, but enjoyed a work of grace in his early charge. 
 S. B. Hayward, 1886-90; E. B. Morris, 1890-92; Debt paid, parsonage 
 repaired. H. G. McKean, 1892-93; T. E. Richards, 1894-95; F. H. 
 Shermer, 1896-1899; J. W. Caine, from April 1900. 
 
 First Cape May church has had thirty-one pastors. The first 
 was the longest. The shortest that of Mr. Watts. Death cut it short. 
 Four have died while being pastor. Cape May people enjoyed preaching 
 The New Jersey Association met there in 1830, when it was resolved: 
 "To occupy the court house for the business of the Association in order 
 that the meeting house might be used for preaching while the Associ- 
 ation was in session." Five were appointed to preach in one day. 
 Two in the morning, two in the afternoon and one in the evening. In 
 a session of tw^o days, seven sermons were preached. This will explain 
 why churches rivaled each other for a meeting of an Association with 
 them and what the members of a church went to associations for. It 
 is stiU true that sermons command the largest audiences at our associ- 
 ations. Possibly the change to addresses on various topics may explain 
 
350 NEW JERSEY BAPTIST HISTORY 
 
 the reduced attendance at these meethigs as well as the limited time 
 of their sessions. Four colonies have gone from first Cape May, even 
 though located on a narrow strip of land stretching far into the ocean. 
 Four places of worship have been built b}^ the church. The first in 
 1715 and lost by a defect in the title. A second in 1741. The lot 
 on which the last was erected was the gift of Jeremiah Hand. This 
 house was in use seventy-three years. The third was built of brick 
 in 1824 and was burned in 1854. Immediately afterward, that 
 now in use was undertaken and dedicated in December 1855. In 
 1761, a parsonage farm of sixty acres was bought. In 1831, a new 
 dwelling house was built on the farm and the property was sold in 1857. 
 A lot was bought and a house built on it after 1867. The pastor moved 
 into it in 1868. In 1771, the church concluded that no member should 
 by any means sign for Daniel Hand to have a tavern license," and on 
 March 5th, 1775, Hannah Shaw was suspended from the communion 
 on account of her drinking to excess. Joseph Hildreth in 1784, left a 
 legacy of forty pounds to the church. Twelve pounds were left by 
 Mrs. Deborah Spicer and one third of a plantation was given to the 
 church and one third of John Cresse's movables, valued at fifty pounds, 
 were left to the church. At least four members have been licensed 
 to preach, one of whom was ordained and became patsor of the church 
 and ministered to the church for eleven years. 
 
 First Cape May Baptist church began a mission in 1729 at Dennis- 
 ville; about eight miles distant from the Home church. They main- 
 tained the mission for one hundred and twenty years, until a chiirch 
 was organized in 1849. An agreement to build a free meeting house 
 was made by the citizens in April 1802 and the free house was completed 
 in 1803. The statement of Barber in his history of New Jersey that 
 this was a Methodist house and the first built in the count}' is utterly 
 false as are so many of his random utterances. 
 
 The first Baptist house in the county was built in 1715 and the 
 second Baptist house of worship was built long before 1785 and the 
 third Baptist house was built in 1785. The house at Dennisville was 
 a free house for Baptists and Methodists on alternate Lord's Days. This 
 building was thus used till 1853, when the Methodists built a house of 
 worship for themselves and the old house was wholly left for Baptists. 
 In 1838, the second Baptist ciiurch in Cape May County united with 
 the first Baptist church in sustaining the Dennisville Mission. Special 
 meetings were held in Dennisville in 1848-9, by Rev. H. Wescott <and 
 Pastor A. J. Wright of the second church resulting in the organization 
 of a Baptist church with thirty constituents. Nine from the first 
 church and twenty from the second church. The pastors of Dennis- 
 
DENNISVILLE AND WOODBINE 351 
 
 ville were: M. R. Cox, 1849-52; J. E. Wilson, of the first Ci^)e May 
 church, 1853-58; Ephraim Sheppard, of the second church, 1863-64; 
 William Swinden of the first Cape May church, 1861-63; Joseph Harnett 
 of the second church, 1863-4. On February 27th, 1864, Dennisville 
 voted to unite with the Calvary Baptist church of South Seaville and 
 the union of the churches was effected on March 13th. This union 
 was really nominal. Dennisville keeping its officers, paying all local 
 expenses and its share of the pastor's salary, buying a lot and building 
 a house of worship and in part, a parsonage. 
 
 The joint pastors were: D. L. Davis, 1864-65; C. E. Wilson, 1865-67; 
 J. K. Manning, 1867-70; J. M. Lyon, 1871-2; M. M. Finch, 1872-76; 
 C. H. Johnson, 1876-79; J. W. Taylor, 1880-83; William Warlow, 1883-85 
 E. S. Fitz, 1885-91; E. S. TowTie 1891-92; J. A. Klucker, 1893-94; S. B. 
 Hiley, 1895-97; On July 27th, 1897 at a meetig in Dennisville, it was 
 voted to apply to Calvary church for letters of dismission to organize 
 a Baptist church in South Dennis. On August 14th, 1897, sixty-one 
 members were dismissed and on August 26th, formed the memorial 
 Baptist church of South Dennis. The second time in which a Baptist 
 church was constituted at Dennisville. Evidently these people were 
 of a variable mind and made the organization of a Baptist church a 
 "foot ball." In the history of South Dennis church, it originated 
 in a mission of the first Cape May church in 1729, one hundred and 
 seventy-one years since. There have been three organizations. In 
 1838, a "branch" with certain liberties of independency and yet, its 
 doings were subject to review by the first Cape May church. The 
 branch was recognized as an independent body in 1849. Then again, 
 in 1864, it was absorbed in the Calvary church of South Seaville, re- 
 taining however, its official rights and officers. This order continued 
 till 1897, when again, it became the South Dennis Memorial church. 
 Two churches have gone out from the Calvary church, Goshen, 1891; 
 Dias Creek, 1891. 
 
 One member of these bodies has been licensed to preach and was 
 called to be pastor, M.H.Snodgrass. Since 1849, nineteen pastors have 
 ministered in Dennisville. One church is an outgrowth of this body. 
 Woodbine. "^Miile the record of Baptist affairs at Dennisville is peculiar, 
 it has been continuous, illustrating the preachers' definition of the 
 doctrine of "Perseverance of the Saints" "Take hold on and never let go." 
 
 Woodbine is the name of the Jewish colony, established by the 
 executor of Baron Hersch's will. The superintendent of the colony, Mr. 
 Sabsorrih, offered Pastor Snodgrass of Calvary and of South Dennis 
 Baptist churches, two acres of ground if a Baptist meeting house was 
 built on it. Several American families bemg resident in the place. 
 
352 NEV/ JERSEY BAPTIST HISTORY 
 
 The offer was accepted and at the meeting of the West New Jersey 
 Association, it was resolved: That the missionary committee of the 
 Association be authorized to unite with the Trustees of the property 
 in Woodbine, in an immediate effort to build a church edifice on the 
 ground, appealing to the churches and endorsing an application to the 
 State Convention for a loan to complete the work pledging our associa- 
 tion to give the assistance of our churches as far as possible. On Decem- 
 ber 16th, 1899, a church was organized in the home of Deacon G. A. 
 Blake with nine constituents. The house of worehip was finished in 
 June, 1900. A loan of half the cost of the building being from the church 
 edifice fmid. Pastor Snodgrass of the Calvary church of Cape May 
 County ministered to the church for some time. Rev. G. B. Young 
 is now (1900) pastor of the church. Its future depends upon the 
 infusion of an American Christian element in the town. A church 
 so newly constituted has not accumulated history and its future cannot 
 be predicted. 
 
 Cape Island 's at the extreme of Cape May. A small stream cuts 
 off a section of the beach from the mainland, making it an island. Ac- 
 cessible by a steam boat from Philadelphia and New York. For many 
 years, there was not a house of worship within miles of the island. 
 Baptists located there and Baptist ministers visited the place. Es- 
 pecially pastors of first Cape May Baptist church and preaching in the 
 school house or dining rooms of the hotels. Thus it was tiU 1835, when 
 Rev. Isaac Church, Sr., a native of the county, came back from Ohio 
 and settled on cape May. The first Baptist chvirch of the county em- 
 ploj'ed him as a missionary and he made Cape Island one of his stations, 
 once in four weeks,and as congregations grew,preached once in two weeks. 
 
 In his record of these labors, Mr. Church says: '"Inquiries started: 
 what is a Baptist and why is he a Baptist?" At union meetings, the 
 converts were not all willing to join the nearest church. They insisted 
 that they must be baptized by their o^\ti choice, even though they 
 must travel thirteen miles to the Baptist church. With the increase 
 of Baptists, persecutions began. By the advice of Mr. Church, steps 
 were taken to organize a Baptist church. A council was called to meet 
 in April 1844 at the house of Alexander A. Shaw. The Council advised 
 an organization and twenty-five Baptists constituted themselves the 
 Cape Island Baptist church. Among whom was Mr. Church. Already 
 an eligible lot was bought and measures were adopted to build a meet- 
 ing house. Rev. Mr. Church was pastor the first year. Rev. N. B. 
 Tindle followed for eighteen months. On the 18th of July, 1847, the 
 church edifice was dedicated and Rev.Mr.Church was recalled, remaining 
 until 1848. Mr. Church, Sr., was anxious to retire and in June Rev. 
 
CAPE ISLAND AND RIO GRANDE 353 
 
 I. M. Church, Jr., son of tlioir former pastor, was called to follow his 
 father and entered on his pastoral charge the next fall. 
 
 The winter after, a work of grace broke out, and the membership 
 of Cape Island church was nearly doubled. Rev. Mr. Church resigned 
 in October 1851, and in May 1852, Rev. J. P. Hall became pastor and 
 closed his oversight in 1854. And in 1857, Rev. J. Hammitt accepted 
 a call to be pastor, continuing till 1859. From the end of this pastorate 
 to March 1867, there is a blaiik in account of the welfare of the church. 
 From April of 1867, towards the close of 1868, Rev. J. C. Hyde was 
 pastor. He was a useful pastor and the church had more additions 
 than in any other like period of its early history. After Mr. Hyde, 
 Rev. C. E. Wilson was pastor for eighteen months. A new era began 
 with the coming of Pastor Samuel Hughes that began in 1872 to 1877, 
 whom Rev. F. Greul followed in May 1878 to 1882. A new and costly 
 sanctuary was built and was dedicated in 1882. 
 
 Before Messrs. Hughes and Greul settled, the pastors had left too 
 soon to get such a hold of the communit}^ as is essential to the most 
 usefulness. Again, short pastorates were renewed in 1885. Rev. T. P. 
 Price came and remained but one year. A. N. Whitemarsh, two years; 
 A. B. McCurdy, one year; \V. H. Burlew, nearly four years. A legacy 
 left bj- a sister in the church relieved it of debt. Mr. T. Xeas, one year; 
 A. F. Greenig, one year, August 1895; Rev. C. D. Parker, and w^as 
 pastor in 1900. The church in 1881 began to be known as Cape May 
 City and is known by this name. The church has had fourteen pastors. 
 The longest pastorates have been the most successful. Fluctuations 
 of the population on the seaside has a hurtful influence on permanent 
 residents and tends to lowering the spiritual life of a church. Two 
 houses of worship have been erected by the church, one in 1847; another 
 larger and more befitting a popular resort in 1882. In 1898, seventeen 
 members constituted a church in Cape May Point. There are no 
 published reports of this church up to 1900. 
 
 Under the pastoral care of Rev. A. J. Hires, the first Cape May 
 Baptist church, at a considerable cost, built a chapel at Rio Grande 
 in 1873, in Cape May County. Rev. J. M. Craner began a mission 
 there, in 1880 and on the 27th of May, 1880, a Baptist church was 
 organized wath thirty-one constituents dismissed from first Cape May 
 church. It was, including Dennisville, the third colon}^ of the first 
 Baptist church of Cape May. Mr. Craner was the first pastor of the 
 church for fourteen years. Mr. Craner in 1894, removed to Wildwood. 
 where a chapel had been built. F. St. J. Fitch accepted the call of the 
 church in 1894. H. S. Gilbert settled as pastor in 1895. Supplies 
 served the church up to 1900. 
 
354 NEW JEIISEY BAPTIST HISTORY 
 
 Tlic most intimate tio of Wildwood church to any other is to Rio 
 Grande. Rev. J. M. Craner had an outloolc for vacant fields and was 
 ready to carry the message of life to those destitute. While pastor 
 of Rio Grande church, occupying the chapel, which first Cape May church 
 built. In 1892, Wildwood as a central position won his attention and 
 he began to preach in the dining room of a hotel. Baptists appeared 
 and formed a nucleus. He began to build a meeting house. A debt 
 of one thousand dollars was due when completed in 1893. The newness 
 of the field, the going of Mr. Craner from Rio Grande, imperilled the 
 property and a committee and Rev. J.W.Caine and Mr.H.Snodgrass were 
 appointed and the property was saved. Under Mr. Caine, about nineteen 
 Baptists were gathered and the Baptist church of Wildwood was formed. 
 
 In 1831, an application for admission to the West New Jersey 
 Association was received from a second Cape May Baptist church" 
 The request was referred to a committee to report at the annual session 
 in 1832. At that meeting (1832) "it was unanimously agreed to receive' 
 the church. This was the first denominational mention of the existence 
 of the second Cape May Baptist church. The delay of admitting 
 the church was due to bad reports about the pastor of the church. 
 Subsequent facts justified the care of the Association. The man 
 absconded, taking the early records of the church with him. 
 
 In the county archives reference is made of the second Cape May 
 Baptist church as organized in 1828. In 1832, it had forty-two mem- 
 bers. Long before, earlier than 1785, a Baptist house of worship had 
 been built at Littleworth (now Palermo). "One Jeremiah Edwards 
 donated an acre of land to the Ana Baptists of the Upper precinct 
 of Cape May County" on which to build a meeting house. The public 
 records of the colonies, were destroj'ed b}' the English soldiers or by 
 their friends, the Tories. Whenever they could get hold of the county 
 papers detroyed them and there is no record of the deed, but it is a 
 tradition that the house was built by "sundry contributions." On 
 August 1st, 1785, in a suit against the heirs of the donor of the ground, 
 the property was sold by the sheriff, which he bought for five shillings. 
 On the 17th of October, 1785, the people met to consult about their 
 church and they decided to reclaim it for the Ana Baptists. Twelve 
 trustees were chosen to hold the property and they redeemed it for 
 the five shillings, which the sheriff bought it for and received a deed 
 in trust for the Ana Baptists forever." The deed is dated February 10th 
 1786 and was not recorded until June 25th, 1833. Had the deed been 
 lost, the property might also have been lost. The sale and purchase 
 by the sheriff most likely was pre-arranged. This house was used 
 by the church till 1853. 
 
SECOND CAPE MAY 355 
 
 If it had been in use five years when sold, seventy years would be 
 the period of its use. The Tuckahoe Baptist church had been formed 
 in 1771 and their meeting house had been built in 1751. Old people, 
 long since dead, told their children that pastors of first Cape May, 
 Tuckahoe and Manahawkin preached in the old house of the second 
 Cape May church and the building must have been in use long before 
 1785. Of the twelve trustees chosen in 1785, three were named Corson, 
 and at the reorganization of second Cape May Baptist church in 1834, 
 of the thirty-three constituents, nine were named Corson. Two of 
 the trustees in 1785 were named Young; two of the thirty-three con- 
 stituents in 1834 had the same name. In 1834, the church had two 
 meeting houses, one called the "Upper House, then named "Corsons," 
 and the other, "the Lower House" at "Townsands Inlet," and is 
 now occupied by the Calvary church. All of this indicates the early 
 origin of second Cape May Baptist church. Both Corson's Inlet and 
 Townsands Inlet were originally Baptist settlements. 
 
 These Baptists incorporated in their covenant: "Total abstinence 
 from all intoxicating drinks." The New Jersey Baptist State Con- 
 vention sent Rev. Michael Quinn, their missionary, to this section. He 
 was the first pastor of modern times of second Cape May church. His 
 stay was only one year, but he baptized sixty-nine. Mr. Quinn was 
 followed b)' a deceiver, causing a recall of Mr. Quinn and the church 
 had lost ground which was recovered. An Irishman had the wit and 
 humor of his countrymen. The writer recalls many amusing incidents 
 of him. He died about two years after his second charge. But not 
 till the church had called him to the pastorate the third time. The 
 Convention Board sent Rev. J. Jones to this field in 1837, where he 
 was pastor eleven years. 
 
 Others that followed were: M. R. Cox, 1848-54; Ephraim Sheppard, 
 1855-61; E. J. Swain, a licentiate of the church, ordained for pastor in 
 November 1861, compelled by failure of health to resign and died in 
 1871 of con.sumption; J. Hammitt, 1863-65; J. T. Hall, 1865-67; J.A. 
 Taylor, 1867-69; C. P. Melleny, 1869-71; A. B. Still, 1872-73; R. G. 
 Lamb, 1873-82; J. G. Entriken, 1883-87; a chapel was built at Tuckahoe 
 in 1885 and in 1886 the Tuckahoe church was constituted and th 
 chapel given to the church; M. M. Fogg, 1888-93; W. G. Robinson, 
 1894-97; H. J. Roberts served seven months, 1898; resigning to go 
 with the colony to Ocean City. W. P. Hile, 1898-1900. Three members 
 have been licensed to preach, one of them to become pastor virtually. 
 Three or four houses of worship have been built. Three colonies 
 have become churches. Calvary, in 1863; Tuckahoe, in 1886, 
 and Ocean City, in 1898. To two of these it gave houses^ 
 
356 NEW JERSEY BAPTIST HISTORY 
 
 of worship and to the hist its pastor. The church has had seventeen 
 pastors, one of whom was compelled by ill health to resign. Another 
 was pastor twice and was prevented by his death from a third charge 
 and another went with one of the colonies. 
 
 While Rev. J. G. Entrekin was pastor of second Cape May church 
 he included Tuckahoe in his field and in 1885, secured the erection of 
 a chapel for Baptist use. Where a Sunday school was formed and he 
 preached each Lord's Day. A large proportion of the early settlers on 
 the southern sea coast were Baptists. First Cape May church was 
 constituted in 1712, Manahawkin in 1770 and Tuckahoe in 1771. The 
 early Tuckahoe had a church edifice. A Baptist element survived 
 the disasters of the early days, which Mr. Entrekin influenced to begin 
 anew. 
 
 The scond Cape May church voted in 1839 for the pastor to preach 
 twice each month in Tuckahoe and to administer the communion once 
 in two months. Evidently there were Baptists in sufficient number 
 there then to make this action of the church desirable. The use of the 
 Presbyterian house of w-orship was obtained and pastors Still and Lamb 
 preached in it. But finally, "for peace sake," gave up the collection 
 of funds to build a Baptist chapel. Baptists bought. In 1887, Mr. 
 Entrekin resigned at second Cape May church and gave himself entirely 
 to Tuckahoe. Including his first ministry in 1884 to his closing labors 
 in 1892, Mr. Entrekin gave about eight years to Tuckahoe. The old 
 site of the village of Tuckahoe is overgro-^^'n with timber. The new 
 village is several miles distant from the former town and is divided by 
 a river that is the boundary of two counties. The house of worship is 
 in Atlantic County. Mr. Entrekin was followed by Rev. M. Frayne in 
 1893 and continued as pastor till 1901, when he became pastor at Rio 
 Grande, where he died, April, 1903. The church has had only the two 
 pastors. 
 
CHAPTER XXXVI. 
 
 CAMDEN CHURCHES. 
 
 We are indebted to Pastor J. W. Lyell of the first Baptist church, 
 Camden for the earUest pubHshed memorial of the beginning and 
 growth of Baptist movements in Camden, New Jersey. In a prefatory 
 note he states: "The original records of the first Baptist church in 
 Camden, New Jersey, were for many years inaccessible. * * * At 
 cost of time and effort Rev. I. C. Wynn collected from all available 
 sources a large mass of historical material and presented the same in 
 an anniversary sermon in April 1885. An old record book covering 
 the first twelve years of history was found in 1892. On February 5th, 
 1892, the seventy-fifth anniversary of the organization of the church 
 was celebrated with appropriate exercises, among which was a review 
 of the past based upon the work of Pastor Wynn augmented by the 
 recently discovered material." 
 
 Pastor Lyell has given to us the early history of Baptist affairs in 
 Camden. On February 5th, 1818, seven Baptists in Camden consti- 
 tuted themselves a Baptist church in the city. Originally these were 
 from Cohansie and Salem and had joined the first Baptist church in 
 Philadelphia. Three of the seven were Sheppards, descendants of the 
 constituents of Cohansie church. An Academy was allowed to them as 
 a place of worship. Rev. H. Holcombe, pastor of the first church of 
 Philadelphia, and Rev. William Rogers, a former pastor and professor 
 in Pennsylvania University, each preached in Camden. The crossing 
 of the river was a serious matter, the river was wide; the tide swift and 
 strong and long detours were necessary above or below islands, especially 
 in winter, when ice filled the river. 
 
 The writer recalls when an entire day was necessary to pass from 
 shore to shore. Pastor Lyell publishes a letter by Mr. S. B. Sheppard 
 stating an incident of the perils these disciples risked to go to the House 
 of God. Despite discouragements they "rarely missed a Lord's day." 
 Three of them kept a boat for crossing the river on the Sabbath. One 
 day, returning from meeting an unexpected flaw of wind struck and 
 capsized the boat. Ten of them got on its bottom, but Mr. Smith did 
 not appear. Mr. Sheppard left the boat to find his companion, whom 
 he found under the boat tangled in rope. He got him out and with 
 the aid of Page got him on the boat. They remained till help came 
 from the shore. Such risks in the service of God, indicate the caste 
 
358 NEW JERSEY BAPTIST HISTORY 
 
 of the men and women who laid the foundations on which we build. 
 Neither is it a surprise that such cheerfully assumed the responsibility 
 of becoming a church of Christ. In reply to their application for 
 letters of dismission to constitute a church in Camden, Mr. Holcombe 
 wrote to them as follows: 
 
 "We have received your affectionate application for a dismissal 
 from us that you may form a religious body in Camden. Not doubting 
 your full persuasion that existing circumstances justify this important 
 measure, we agree without a dissenting voice, that your endearing 
 relation to us as our members, shall be honorably dissolved in the 
 moment of your becoming a regularly constituted church of our faith 
 and order. * * Our hearts desire and prayer to God is, that you 
 may prosper and prove a blessing to thousands in your community. 
 
 * * * Suffer a word of exhortation : Let your moderation be known 
 to all men and be at peace among yourselves. Be guided implicitly 
 by the Scriptures. * * Seek and support an evangelical ministry. 
 
 * * * Regard truth, honesty, quietness, temperance, industry 
 and economy as virtues essential to the Christian character. * * * 
 Should you plant and water with little success, call to your aid, patience 
 and perseverance; consider the Lord's method of choosing both the 
 time and means of carrying his gracious purposes into effect. In 1689, 
 we as a body consisted of but nine members. Betwixt that and the 
 seven churches which have gone out from us and now we have between 
 four and five hundred members in great harmony and replenished with 
 accessions by baptism and letters. We cannot say: 'O, that it was 
 with us as in days that are past.' * * * We conclude with the 
 assurance that you will not, beloved brethren and sisters, be forgotten 
 by us whenever we remember ourselves before the throne of grace. 
 By order and in behalf of the church, Henry Holcombe, pastor of the 
 first Baptist church, Philadelphia." On the next day, February 5th, 
 1818, the first Baptist church of Camden was organized. Previously, on 
 January 5th, five believers had been baptized by Rev. D. James. These 
 immediately united with the church. 
 
 In the ensuing May, Mr. James was called to be pastor. As it 
 has been since the days of the Nazarene, opposition and persecution 
 by so called Christians of other names than Baptists closed the doors 
 of the Academy against the little band. These were Baptists and 
 dangerous, even though few in number. Did they not insist upon the 
 supremacy of the Scriptures to creeds and the right of each to hold 
 and teach his o-mi convictions of truth and duty, the Bible being their 
 authority? Persecution had its usual result, opposition advertised 
 Baptists. Opposition awakened inquiry. Private houses were opened 
 
FIRST CAMDEN. 359 
 
 for worship and in place of one, many witnessed of the Grace of God. 
 A church edifice became a necessity and it was erected in 1818 before 
 the church was a year old. 
 
 Modest in appearance, it was a foothold and a fulcrum for Gospel 
 leverage to turn numbers to righteousness and to Baptist ideas. Mr. 
 James w;is pastor only about six months. A great sorrow came to the 
 church in parting with him. The custom of intoxicants became a 
 snare to the good man. The minute of the action of the church was: 
 "We wish to be as tender with him as possible and not debar him from 
 preaching, wherever he may be called to do so, if he think proper. 
 Only here, we believe his usefulness to be at an end, except grace prevent 
 or a great change for the better takes place." 
 
 The people of this church were evidently true to the Gospel and to 
 the best welfare of the church; no less did they show gentleness and 
 patience toward a brother "overtaken in a fault," in times, when not 
 to drink was discourtesy, and when not to offer a bottle or a glass to 
 neighbor and friend was to be ostracized from social life. It is almost 
 incredible how many noble and good men were overtaken by the drink 
 habit. Mr. John Cooper was called to be pastor and three months later 
 was ordained. He resigned about the end of 1819. Rev. T. J. Kitts 
 was pastor for two years and supplied the church for months after 
 resigning. The second year of his engagement, his salary was one 
 dollar for each sermon. 
 
 In January 1823, Mr. C. J. Hopkins was called and was ordained 
 in the next May for the pastoral office. He held the pastorate for 
 about one and a half years. Mr. Hopkins had been called into the 
 ministry under Pastor Holcombe of the first church, Philadelphia. 
 The incident of his first attempt to preach was told to the writer by 
 Mr. Hopkins. At a given church meeting Mr. Holcombe said: "Brethren, 
 I think we have a young man whom God has called to preach and 
 suggested that a time be set to hear him, I refer to our Brother Hopkins.' 
 Mr. Hopkins was astounded at the mention of his name. The next 
 morning he called on Mr. Holcombe and protested that he could not 
 and would not undertake keeping the appointment. Mr. Holcombe 
 drew from him that he had been thinking on the subject. Walking 
 to and fro, the pastor said: "Here are books, think up a text. Come 
 here and use my study." And while speaking and near the door slipped 
 out and turned the key. The pastor returned and Mr. Hopkins escaped, 
 still protesting that he would not be at the meeting. Its hour came; 
 Hopkins loitered in the dark. The church house was large. In each 
 corner was a huge stove, and Hopkins watching, slipped in and hid 
 behind the stove. When the hour came to open the meetig, the pastor 
 
360 NEW JERSEY BAPIST HISTORY 
 
 arose and said: "Come fonvard Brother Hopkins." Beckoning to where 
 he was. There was no escape. Hopkins went forward, conducted 
 the opening exercises, announced his text, read it again and again, and 
 the fourth time stood still; read the text the fifth time and then grabbed 
 his hat and shot out the side door. 
 
 The people smiled. The pastor arose and said: "Brethren, I am 
 now surer that Brother Hopkins is called to preach. He already knows 
 enough, and it was good if more of us knew it; enough to stop when he 
 gets through." After speaking on the text, another time was set to 
 hear Mr. Hopkins. In due time he was licensed. In the forty years 
 of his ministry he was esteemed as a "good and able" minister of the 
 Gospel despite the humor and witticisms that extorted a smile or a 
 shock in his hearers. Mr. Hopkins resigned in Camden in September 
 1824. A long interval followed, in which supplies ministered, one of 
 them, Mr. Hopkins. Allusion in the minute book is made to Mr. John 
 Sisty and to Ezekiel Sexton, both of them were helpers. Both of them 
 did a great work for Baptists and the churches, and both had in- 
 fluence with Holcombe and Brantly. The time of supplies terminated 
 in 1829, when Mr. Mobert Compton was then called to be pastor. He 
 resigned in 1832. 
 
 Short pastorates were not due to the love of change, but usually 
 to small salaries. Pastors and their families endured extreme privations. 
 Both pastors and churches suffered serious hardships rather than part. 
 In 1833, fifty-eight were baptized and as many the next year. Rev. 
 Mr. Sheppard removed to Camden in 1836 and became pastor. At the 
 seasons of spiritual interest in 1833-4, as many as eight ministers are 
 named as aiding in the work. Rev. W. T. Brantly, Sr., introduced into 
 the North the custom of big meetings. The -wTiter recalls the surprise 
 of the membership of the first Baptist church of Philadelphia, when 
 Rev. Mr. Brantly introduced Rev. R. Fuller, who would hold special 
 meetings alone. During seven years first Camden had various experi- 
 ences of gain and loss, of financial strait and of spiritual depression. 
 In these years, a pledge of abstinence from intoxicants was made a 
 test of membership. 
 
 A new and spacious church edifice was built and dedicated in 
 1841-42. In 1843, came the harvest of these weary years. Rev. T. R. 
 Taylor, Sr., was called and was ordained to be pastor in April 1843. 
 His charge was for eleven years and was an era in the church history. 
 Three hundred and sixty seven were baptized, an annual average of 
 thirty-three. One day a drunken man came into the church and made 
 a disturbance. Spoken to several times by the pastor, who said at 
 last: "If }^ou disturb us again, I will put you out of the house." As 
 
FIRST CAMDEN 361 
 
 the trouble occurred again, Mr. Taylor, from the midst of his sermon 
 went to the man, marched him to the door and put him out, returning, 
 he finished his sermon. 
 
 In 1848, forty-four were dismissed to constitute the second church. 
 In 1854, Rev. J. Duncan settled as pastor and resigned in 1857. From 
 1856, said by a late historian, the only marked activity was the change 
 of pastors. "Duncan goes, Mirack comes, Darrow comes and goes and 
 Furgurson comes." That year marked the coming of a stranger to be 
 pastor, Rev. G. G. Furgurson. This gentleman had the needful 
 gifts to draw a crowd. There was not even standing room for the 
 multitude that waited on his ministry. A large and new house was 
 undertaken in place of that now being used by the church. But before 
 its completion, ill reports about Mr. Furgurson divided the church. 
 One hundred and fifty-five members withdrew in 1861 and organized 
 the Tabernacle church. Mr. Furgurson went with the colony. Event- 
 ually he was lost to sight and to knowledge. 
 
 The first church railed in 1862 and called Rev. B. F. Hedden to 
 be pastor. His work was first restoration, endowed with the gifts of 
 healing. He was a messenger whom the King in Zion honored by 
 making him his instrument to diffuse gladness, unity and peace, in 
 place of sorrow and discord. Having done this he retired with the 
 blessed reward of the peacemaker. In 1866, Rev. F. B. Rose became 
 pastor. The third year of his charge developed a controversy. The 
 trustees claiming that they represented the first Baptist church; shut 
 the doors of the meeting house against the pastor and the congregation. 
 After a hearing in the courts the action of the trustees was reversed 
 and a mutual council indorsed the decision of the courts and the church 
 reoccupied their house of worship. Each party having agreed to abide 
 by the decision of the mutual council. In due time, the members 
 represented by the trustees organized themselves into the Trinity 
 Baptist church. Both bodies have pursued the "things that make 
 for peace." An alienation that threatened evil, has proved an illus- 
 tration of the Christian charity, which "Doth not behave itself unseemly, 
 is not provoked and thinketh no evil." 
 
 A letter was addressed by the first church to the Tabernacle church 
 in April 1871, inviting a consolidation of the two bodies. This invi- 
 tation was accepted by the Tabernacle church and soon after, they 
 worshipped together and later became one. The union of the churches 
 was effected in 1872 and Rev. I. C. Wynn was pastor, a mutual choice. 
 Mr. Wynn died in S. C. on April 19th, 1889, having been pastor of 
 Tabernacle church since July 1st, 1870 and of the united bodis from 
 June 4th, 1871 in all, nearly nineteen years. His successor said of 
 
362 NEW JERSEY BAPTIST HISTORY 
 
 him: "I. C. Wynn has linked his name forever with the first Baptist 
 church of Camden. The same is true also of Rev. T. R. Taylor, Sr., 
 whose pastorate was eleven years. 
 
 An interval of months followed, but on January 1st, 1890, Rev. 
 J. W. Lyell entered the pastorate and is now (1900) pastor. Rev. 
 Mr. Holcombe in his letter to the seven dismissed members, counselled 
 these men and women: "Never despise the day of small things." There 
 are now in Camden fourteen Baptist churches.. The first Baptist 
 church of Camden is an influential body. The union was complete. 
 Mr. Wynn had good common sense, was unusually winning inmanner, 
 gentle in speech and yet not a straddler; he was fitted to handle wisely 
 the complications between the united churches, as well as any com- 
 plications between the first and the Trinity churches. Not only four- 
 teen churches but twelve pastors. Several of these churches worship 
 in sanctuaries that would command attention in any city of the land. 
 Their congregations include men and women of wealth, culture, official 
 station and piety equal to any other city. 
 
 Twenty pastors have ministared to the First church. I. C. Wynn 
 was pastor nineteen years, till he died; Mr. Taylor was pastor eleven 
 years; Mr. Lyell, eleven years, including 1900 and is still pastor. Of 
 the deacons, two, C. Sexton and E. V. Glover were pastors. Mr. 
 Glover was pastor of churches which but for his financial aid, social 
 influence and devoted labors would have become extinct. Three houses 
 of wor-ship have been erected by the First church, one in 1818. A 
 second in 1841-2; another, that is now in use; also several mission chapels. 
 Baptists have gone West. Richard Johnson and Isaac Smith were each 
 of the original seven. Mr. Sheppard was an efficient financial helper. 
 E. K. Fortinerhad been a member of the church sixty years and deacon 
 and Sunday school superintendent for more than fifty years. William 
 J. Coxey has had a remarkable and exceptional career as philanthropist, 
 mission worker and has secured the erection of at least thirteen church 
 edifices. In the city the colored Baptists and in outlying districts 
 have received most efficient aid. Samuel F. Rudderow has also been 
 most efficient in mission movements. 
 
 In 1848, forty-four members of the First Baptist church under 
 Rev. T. R. Taylor, Sr., were dismissed to constitute the Second Baptist 
 church in Camden. South Camden had for a long time impressed 
 some Baptists as a mission field, needing a Baptist church. Such a 
 conviction impelled the founding of a Second Baptist church. Rev. 
 M. M. Semple became pastor soon after the church was organized, in 
 1843. He was succeeded by pastors T. C. Trotter, who was ordained 
 and pastor one year; T. Goodwin, two years to 1854; T. C. Cailhopper 
 
SECOND CAMDEN 363 
 
 five years, 1860; C. Sexton, one year; J. C. Hyde, two years; M. 11. 
 Watkinson, two years; C. M. Deitz, two years to 1868; S. Hughes, one 
 year; W. W. Dalby, five years to 1876; M. M. Finch, one year; William 
 Lawrence, one year; J. D. Flansburg, ten years to 1892; J. N. Folwell, 
 two years. An expiration of these many and short pastorates with 
 one exception, was the folly of building a costly house of worship and 
 an enormous debt. 
 
 These pastors were good and true men and were prospered as 
 circumstances allowed. Under Mr. Trotter, a meeting house was built 
 in Stockton next year and under Mr. Goodwin, a member was licensed 
 to preach and nine members were dismissed to constitute a church there. 
 Mr. Cailhopper enjoyed almost continually, a revival season for four 
 years of his charge. Mr. Hughes strove manfully to avert the coming 
 wreck, but gave it up as hopeless. Mr. Dalby also enjoyed for five 
 years the hardship of keeping the patient alive, which continuous 
 revivals could not avert. The process of stimulants went on till under 
 Mr. Folwell the church disbanded and in 1894, the property was sold 
 by the sheriff. 
 
 The necessity of a Baptist church in the location of the Second 
 church was patent to all and a meeting was called on April 27th, 1894, 
 to organize a new church. About forty were present. After the 
 meeting was organized, a church was formed and the body named the 
 Emmanuel Baptist church of Camden, N. J. Rev. J. N. Folwell was 
 called to be pastor and Mr. H. C. Goldsmith was chosen clerk. A 
 committee was appointed to confer with the company which had bought 
 the house of the Second church to learn on what terms that property 
 could be bought. Later, the property was bought. The church was 
 constituted with sixty-two members. Mr. Folwell was pastor for 
 three years, assigning a reason for his resignation, his increasing years 
 and a purpose to retire from the activities of the ministry. No ex- 
 ception, however, had been taken by his people to his advanced age. 
 But the contrary, since years added to the wisdom of his councils and 
 to the efficiency of his ministry. At the meeting in which Mr. Folwell 
 resigned. Rev. John Snape was called to be pastor and began his work 
 in June 1894. After the constitution of the Second church, Camden, 
 they built a comfortable brick church edifice and while occupying it 
 had a wholesome growth. But an appetite for better surroundings 
 led them to sell their good house of worship in 1867 and to build a 
 larger and expensive place of worship and without regard to their 
 financial ability to pay for it. About forty years pa.ssed of strait, 
 sorrow, and trouble and at last, despair and disbanding. A parsonage 
 was o^Tied by the Second church, but when built, or bouglit, is not 
 
364 NEW JERSEY BAPTIST HISTORY 
 
 known. Second Camden sent out two colonies, Stockton, 1885, to 
 which they dismissed nine of the twelve constituents. The name of 
 Stockton was changed to Third Camden. Also, Broadway, to which 
 forty-five were dismissed in 1867. Second Camden was composed 
 of earnest Christian people. 
 
 Had they been content with their old house, enlarged and im- 
 proved within their means, till able to build and pay for such a house 
 as they needed, the church would have been a constant power for good 
 and blessing till now. Two of its members have been licensed to 
 preach. One of whom, T. R. Taylor, Jr., having the name of his father, 
 a pastor of the First church, whose charge was the turning point of its 
 history and who renews the endearment of his father's name in New 
 Jersey. The Emmanuel church is the lineal descendant of the Second 
 church and inheritor of the memory and work of that body. Rev. 
 D. C. Da^^s settled as pastor of Immanuel church in 1900. Both 
 churches have had sixteen pastors, each of them good and useful men. 
 There are lessons in this history not to be forgotten or overlooked. 
 "Business sense," is as essential in the cause of God, as in the conduct 
 of secular interests. 
 
 "Counting the cost," in laying foundations in the Kingdom of God, 
 has returns in prosperity. Faith that God will overrule our follies in 
 serving him and that for His name's sake, and on account of his promise, 
 make our absurdities a success, is a delusion and a folly. The Master 
 himself, reproved such. In his reply to Satan's invitation to cast him- 
 self do-v\-n from the Temple: he answered Satan's assumption: "Thou 
 Shalt not tempt the Lord. Thy God." 
 
 In the history of the Second Baptist church, Camden, mention is 
 made of the building of a house of worship at Stockton in 1854. At 
 a meeting at the house of John Shill, on July 14th, 1852, a Baptist 
 Society was formed consisting of nine members of the Second Baptist 
 church of Camden including Mr. and Mrs. Shill and Rev. T. C. Trotter. 
 Three of the number, including Rev. Mr. Trotter, were appointed a 
 building committee. Next August, a Sunday school was formed, 
 meeting at the house of Mr. Shill until the house of worship was com- 
 pleted which was in 1854. This building cost this little company 
 great sacrifices and was finished by contributions of labor and material, 
 such as each could give or secure from personal friends. After a year 
 had gone in July, 1855, these disciples assumed the responsibility of an 
 organized church. 
 
 Previous to the organization of a church, Rev. T. C. Trotter preached 
 to such congregations as met. How long after the church was consti- 
 tuted and if as pastor, is not written. Rev. Mr. James appeared to 
 
STOCKTON, OK THIRD CAMDEN 365 
 
 have a vital relation to the new church, inasmuch as his labors arc 
 spoken of as ended. Mr. Patton was recognized on December 15th, 
 1855. His stay was that of months only, and Mr. James resumed his 
 labors with the church for possibly a year. During this period, however, 
 Mr. Trotter administered the ordinances. June 1861, Rev. E. V. 
 Glover was called and was ordained in July 1861. Mr. Glover was a 
 man of rare worth; of good business and executive qualities and having 
 a competency that allowed him to serve a church, the salar)^ of which 
 did not suffice for a living. Thus his financial independence, his place 
 in social life and his acquaintance with men gave him power with 
 men and cranks to bring things to pass. A clergyman wrote of Mr. 
 Glover and said: "Only an infinite pen can write an estimate of the 
 power of Rev. E. V. Glover with this church. For seven years he 
 labored with them, sharing and bearing their sorrows. * * * jjjg 
 going to and fro in his carriage filled with comforts and nourishment 
 for the poor and sick of the neighbors. His money was poured out as 
 seed on this field from which we gather good to-day.." Mrs. Glover, 
 like her husband, delighted in like work of mercy and blessing. 
 
 They have long since known the reward to whom it is said: "In- 
 asmuch as ye did it to one of the least of these, ye did it unto Me." 
 Under such a pastor the house of worship underwent a renovation. 
 Members found their place. The church was of one accord and con- 
 verts were multiplied. More room was needed and a question of an 
 enlarged church edifice, or a new location and a better house was de- 
 cided in favor of a new location and a better house. On April 3rd, 1864, 
 a new church building, was dedicated. Pastor Glover resigned in 
 November 1868, and removed West. A membership of twenty-four 
 was increased in his pastorate of seven years to one hundred and fifty- 
 three. A successor says of his pastorate: "It is not too much to say 
 that his pastorate stands unrivalled amidst many others (of that church) 
 before or since; preaching part of the time without salary; for wise 
 leadership and for devotion to the cause of Christ." 
 
 Rev. J. N. Folwell followed Mr. Glover. But illness shortened 
 his charge to a few months. In August 29th, 1870, Mr. Glover returned 
 to Camden and was recalled. In April 1871, the name of the church 
 was changed to Third Camden. About this time, Mr. Glover resigned 
 and was followed by Rev. H. B. Raybold, whose stay was but four 
 months. Again, for the third time, Mr. Glover was called in 1872 and 
 resigned twice in 1873 and in 1875. His removal from Camden effected 
 a separation. None knowing Mr. Glover, wonder at the pertinacity 
 with which churches clung to him, when once they had known him as 
 pastor. Such men are only occasional. 
 
366 NEW JERSEY BAPTIST HISTORY 
 
 In 1876, two were called to be pastors and each declined. Mr. 
 R. W. Perkins was ordained on October 11th, 1877, and held the pas- 
 toral office. In 1882, he was called away, but the church declined to 
 accept his resignation. Again in 1888, he was called away and accepted 
 the call. Eleven years of service at Third Camden church came thus 
 to a close. Rev. C. W. Ray served the Third church in Camden for a 
 year and more. Rev. R. W. West supplied the pulpit for a year, when 
 Rev. J. S. Teasdale accepted a call, but ill health terminated his labors 
 in Jul}' 1892. Mr. J. Snape followed and was ordained November 
 22, 1894. Divers improvements were made in the church building. 
 At the end of three years, Mr. Snapc resigned in 1897. Several young 
 men were licensed to preach while he was pastor and he was succeeded 
 by Rev. George Hine, who remained until July 1899. 
 
 On July 12th, 1899, Rev. G. C. Horter became pastor and held the 
 office till in 1900 The third Baptist church of Camden originated in 
 the mission spirit of the second Baptist church. Its history accords 
 with that of its origin and despite many discouragements, has grown 
 into an efficient and helpful body. Its first sanctuary has been supplant- 
 ed by one larger and better fitted for the uses of a church. That too, 
 has been enlarged for the more active church life of the times. Some- 
 thing of the contrasts of the beginning and now, is signified by the 
 building of the first house. One agreed to furnish the bricks. Another 
 the lumber; another the doors; another "to make two window sashes, 
 free gratis." 
 
 What will be the estimate, which the Master will make of these 
 tokens of consecration? Certainly not less than recognition of them. 
 The church has had eighteen pastors. Nine ministered less than one 
 year. One, Mr. Glover was pastor three times and twice removed 
 beyond the limits of the church and where they could not reach him. 
 His entire charge continued thirteen years and part of the time he 
 preached as pastor without a salarj'. Two others, were pastors twice 
 each. Mr. Perkens was pastor eleven years, and had he submitted 
 his second call to the church, as he did his first, to decide upon its 
 acceptance, he might have been pastor till now. In these longest 
 pastoral oversight, cluster the most fruitful and happy periods of the 
 church history. 
 
 A colony of forty-five members of the Second Camden Baptist 
 church, including its pastor, M. R. Watkinson, were dismissed in 1867 
 and constituted themselves the Broadway Baptist church of Camden. 
 Reasons for the movement are unwritten. Mr. Watkinson was pastor 
 1867-70; E. E. Jones, 1872; A. J. Hay, 1872-74; C. H. Johnson, 1874-76; 
 E. D. Stager, 1877-78. In 1878, the name of Broadway church dis- 
 
TABERNACLE AND NORTH CAMDEN 367 
 
 appears from the minutes of the Association. Rev. J. M. Carpenter 
 states that the church disbanded in 1876. A Tabernacle church reports 
 itself as recognized in 1878 and for pastor, Rev. E. D. Stager, whose 
 settlement is reported in October 1877. The same date as becoming 
 ptistor at Broadway church. Seemingly, the Broadway church dis- 
 banded and reorganized as the Tabernacle church. Matters and dates 
 are very confused. It appears that Broadway church began in 1873, 
 the building of a costly house of worship. As had the second Camden 
 Baptist church, Broadway church got rid of its debts by disbanding 
 and its meeting house was sold by the sheriff. 
 
 The Tabernacle church, an outgrowth of Broadway, might buy it 
 at a much lower cost than the house would be at its original cost. This 
 was not an honest plan, but it corresponded with the ideas of the world- 
 ly wise. This is the Second Tabernacle church constituted in Camden. 
 The first, built a house of worship and had pastors. The succession 
 of the pastors of the Tabernacle church that came out of Broadway 
 church were: J. M. Bagley, ordained in 1883 and pastor until 1889; 
 M. M. Finch, 1889-97; W. J. Cambron, 1897-1904. A house of worship 
 was built in 1886. Former experiences were not renewed and is not 
 in use. Needed repairs and improvements have been made as is necess- 
 ary. This described is the second Tabernacle church, formed in 
 Camden. The first Tabernacle church was constituted of one hundred 
 and fifty-five members of the First church. They built a house of 
 worship and had three pastors, Furgurson, Davies and Wynn In 
 1871, the First church invited them to return to the old fold. They 
 did so in 1872. Their pastor, Rev. I. C. Wynn being pastor of the 
 united churches and the First church becoming the Fourth street 
 church. Of the Tabernacle church including Broadway, there have 
 been nine pastors: five at Broadway and four at the Tabernacle church. 
 One or more members have been licensed to preach. Two houses of 
 worship have been built. Another, by the Tabernacle church in 1886, 
 is now in use. 
 
 The history of North Camden Baptist church begins earlier than 
 the date of its organization. A man of spiritual height and stalwart 
 in his Christian discipleship, a deacon of the First Baptist church of 
 Camden, Mr. E. V. Glover, himself and Mrs. H. P. Hale began in 1855, 
 a series of Tuesday evening social meetings in private houses for the 
 benefit of infirm and indifferent members, who rarely came to the 
 sanctuary. They sought a permanent place for their meeting in the 
 vicinity, where the late house of worship of the North Baptist church 
 stood. They found a large population unreached by either secular 
 or religious influences. Next year, 1856, other mission workers, mem- 
 
368 Ni:W JEIISKY JUITIST llhSrORY 
 
 hers of the (inst Haptist churcli joined their labors to those on the field. 
 Unable to find a suitable place for their meetings, serious hindrances 
 were experienced in the movement. 
 
 Finally the meetings were discontinued at the recjuest of the pastor 
 of the first churcli, Mr. J. Duncan, on the plea of "awakening an interest" 
 in a mission field to the detriment of home meetings. In 1857, Mr. Foss, 
 proprietor of a silk factory, gave the use of a hall in his factory in which 
 to hold meetings. A Sunday school was begun in August in this hall. 
 E. V. Glover was superintendent and Mrs. H. P. Hale had charge of 
 the primary department. Next October, religious service was begun 
 on the afternoon of Lord's Day and on Tuesday evening at the home of 
 Mr. J. Ellis. Mr. Foss in the meantime found that the meetings inter- 
 fered with the use of the hall by his workmen and a change was desirable 
 whereupon, Mr. William Wilson offered the use of his hall and owing 
 to the uncertainty of staying in their then quarters the Sunday school 
 was removed in January 1859. In the meantime, the attendance at 
 the Sunday school and in the meetings had increa.sed largely. 
 
 It was deemed wise at this time to lay the matter before the first 
 chinx'h and in Jauary 1859, the church appointed a committee of which 
 Deacon E. V. Glover was chairman to purchase a lot and to erect a 
 chapel for the use of the mission. Deacon E. K. Fortincr cheerfully 
 superintended the erection of the building and at its dedication in July 
 31st, 1859, Mr. Glover made the closing address. Several hundred 
 people were not able to get into the house at this service. On the 15th 
 of the next November, 1859, the North Baptist church was organized 
 with thirty-seven constituents. Among them was Deacon E. V. 
 Glover and his family, five in all, also Mrs. H. P. Hale, both original 
 movers in the mission. Now, the North church is one of the mighty 
 Baptist forces for all that is good and holy in Camden. Rev. II. S. 
 James was pastor from the organization of the church till Jauary 1864. 
 The congregation and the church had outgrown the chapel in which 
 they worshipped. Pastor James did not think himself strong enough 
 physically to undertake the work of building a new church edifice and 
 resigned. Another instance of a pastor's preference for the welfare of 
 the cause of Chr'st to remaining with his people, whose plans con- 
 templated so great an advance and who would haA-e relieved him of 
 all care to accomplish so important an enterprise. 
 
 In 1864, Rev. S. C. Dare became pastor of North Camden church. 
 The new edifice was erected under his oversight and was a creditable 
 stone structure. It was dedicated in 1866 and cost thirty-five thousand 
 dollars. The early and rapid growth of the mission in nine years in- 
 dicated a divine purpose, in its beginning by Deacon Glover and Mrs. 
 
XOUTII ('AMI)K.N AND IJXDllX 369 
 
 Ilalo as also in its dcvclopomont. Mr. Dniv had a succcssfvil and usoful 
 pastoral care, llis successor, Hcv. A. G. Thomas entered on his work 
 in 1868 and resigned in 1870. Rev. J. E. Chambliss followed in the 
 spring of 1871 and closed his labors at North Camden in 1873. R. G. 
 Moses settled in September, 1873, remaining till 1881. Needed repairs 
 were made on the house of worship in 1881 and a chapel costing four 
 thousand dollars, was built on Linden street in that year. Rev. A. E. 
 Rose followed in 1882, remaining till 1883; whom Rev. W. T. liurns 
 succeeded for three years. Rev. B. F. G. McGec was pastor in 1888 
 and 1889. A vacancy occurred in the pastorate until March, 1891, 
 when A. G. Lawson accepted a call to be pastor. In 1895, a pastor's 
 assistant was provided. Mr. Lawson was pastor in 1900. 
 
 In 1885, the Linden Church, including seventy-three members, 
 w(-r(' dismissed and constituted a Baptist Church. In the 
 autunm of 1863, a few Baptists met in a school house in North- 
 east Camden and organized the North East Smiday School, 
 originated by members of the North Church, Camden. The names of 
 some identified with it are among the constituents of the North Baptist 
 Church. In the first year the Sunday School met in the secular school 
 house, but on the twenty-fifth of December, 1864, a chapel built for 
 the use of the school was dedicated. The chapel was built under the 
 pastorate of Rev. R. S. James, the first pastor of the North Church. 
 The growth of the Sunday School made it impcn-ative to provide more 
 room and another chapel was built at a cost of four thousand dollars, 
 and completed by October , 1 881 . The Sunday School then moved to it. 
 
 (Occasional preaching services were held in this chapel until 1885, 
 when those identified with the mission decided to constitute a Baptist 
 Church, which was effected in December, 1885, and called the Linden 
 Baptisi Church of Camden, New Jersey. Fifty-one were dismissed from 
 the North Chvn-ch and two from the First Baptist Church, in all fifty- 
 three constituents. The Linden Baptist Church had thus been in pre- 
 paration for twenty-two years and the training of its constituents in 
 mission work had qualified it for its responsibility to all the world. 
 Its first pastor was one of its constituents, Mr. W. H. Geistweit; in this 
 following the pattern set by nearly all the early churches. Mr. Geist- 
 weit was ordained for the pastoral care on January 25th, 1886. Fre- 
 quent conversions endorsed his ministerial offices. He resigned in 
 December, 1890. The membership increased from fifty-three to two 
 hundred and eighty-one in his pastorate of about five years. The 
 chvirch edifice was enlarged to accommodate the growing congrega- 
 tions to an added capacity of two-fold. 
 
 On July 1st, 1891, Rev. William R. Russell entered the pastorate 
 •23 
 
370 NEW JERSEY BAPTIST HISTORY 
 
 and held the office in 1900. While pastor three hundred and fiftj'-eight 
 additions wrre made to the church. Nine years is a short period in a 
 church life, especially if it include its infantile stage, which is rarely 
 marked with specialties save of individual devotion. A higher type of 
 piety which endures for the love of the church and of loyalty to Zion's 
 King, and holds fast "a* seeing Him who is invisible," has illustration 
 in Mr. John T. Bottomly, a constituent of the church, who for more than 
 thirty years has been superintendent of the Sunday School and is esteem- 
 ed for his fidelity in his relations to the church of which he is a deacon. 
 "Of such is the kingdom of heaven." Including the first pastor, two 
 members of the church have been ordained. 
 
 Linden Church is an added instance of the mission agency of the 
 Sunday School. The Sunday School has a foremost place in mission 
 work. At the first it was noted with suspicion, when Rev. H. Hol- 
 combe was asked relative to starting one in the First Baptist Church 
 of Philadelphia. He replied: "I do not know that it un7/ rfo an?/ /^arTn" 
 and yet Pastor Holcombo first smote hyper-calvinism with a fatal blow 
 in his sermon on the "attainableness of faith." Hyper-calvinism was 
 rapid]}' developing into antinomianism and threatened the existence of 
 Baptist churches in the Middle States. Mr. Russell was pastor in 1900, 
 completing ten years of faithful work. His relation as pastor, however, 
 soon after 1900 closed. The church has had two sanctuariers. The 
 first erected in 1864 for the Sunday school. A second was built and 
 occupied in October, 1881. Occasional ser\dces were enjoyed in these 
 houses until 1885, when those identified with the mission decided to form 
 a Baptist church and with other Baptist churches in Camden to give 
 the whole gospel to all its people. 
 
 Gloi'.ccster City is meant to be included with Camden churches. 
 If not already in the city limits it is most likely to be included before 
 long. In April, 1867, an informal meeting was held at the house of 
 Josiah Stone to consider the need of organized effort in Gloucester. 
 A local Baptist organization was effected at an adjourned meeting. 
 A haU was secured for worship and Rev. J. H. Peters preached for 
 several Lord's Days from April 21st. Affairs continued thus till April 
 1868. On April 7th, 1868, the local Association decided to form a 
 Baptist church which was effected on the 17th of April. 
 
 The supply resigned and Rev. W. P. Maul was obtained to preach 
 as often as his pastorate would permit and he gave seven years to 
 th establishment of the church. Rev. T. R. Taylor, Jr., son of a 
 former pastor of the first church followed. A change from ripe ma- 
 turity to the push of early youth wrought its usual results. The meet- 
 ing house was too tmaU and converts were multiplied. Mr. Taylor 
 
GLOUCESTER CITY AND TRINITY 371 
 
 stayed two years. Then one of the most eminently good men, Rev. 
 E. V. Glover settled in 1878. Mr. Glover lived in Haddonfield and 
 rode from there on the Lord's Day to preach at Gloucester as much 
 as eight miles. Mr. Glover resigned in 1883. In 1884, Rev. John 
 Teasdale became pastor. The church enjoyed prosperity, while Mr. 
 Teasdale was pastor. He was followed by Rev. H. Bray in 1886, who 
 also closed his charge of the church in less than two 3'ears. 
 
 In 1888, was a supply. After whom Rev. L. W. Finch was pastor 
 until 1892, followed immediately by Rev. S. L. Dorsey, whose stay 
 was short. These short pastoral charges are explained by environ- 
 ments in Glouce ter. 
 
 The worst elements of the great city near by had refuge and safety 
 in Gloucester, the authorities of which were content to exchange the 
 Christian Lord's Day for perdition. In fact, the excesses of vice and 
 crime would be a sufficient reason for the extension of the security 
 of Camden over Gloucester. Mr. G. W. Lamboum supplied the church 
 in 1893 and having finished his studies, was ordained in 1895. He 
 retains his charge in 1900. Some restraint is made upon evil brought 
 to the place by strangers. It is believed that iniquities hitherto allowed 
 will be kept under and that righteous law will be maintained. The 
 church has maintained its hold and has come to be an efficient body. 
 With the restoration of decency and the exclusion of vileness, Gloucester 
 will be changed and the forces of virtue and of religion will become 
 dominant. One member has been licensed to preach. 
 
 Differences are usual among good people. Nor do their difTerences 
 militate against their piety or the genuineness of Christianity. But 
 are rather an evidence of the reality of religion. In that it recognizes 
 them as men, having opinions and the courage of their convictions; 
 daring to maintain them at the cost of the dearest ties. Charity allows 
 dissent among men, and ordains the right of each one to his conviction 
 of truth and of duty. The instruction in II Thess. 3:15: "Yet count 
 him not an enemy," recognizes character, even though we withhold 
 church fellowship. Baptists may never illustrate the fundamental 
 faith we teach of a difference which is not alienation. Gospel ex- 
 perience allows equally difTerences and the liberty of being w^ong. 
 
 Thus the Trinity Baptist church, a child of the first church, was 
 born amid the throes of dissent about a pastor, when ninety-three mem- 
 bers withdrew from the first church in December 1871, and constituted 
 the Trinity Baptist church of Camden. In the next February, 1872, 
 they were recognized by a large council of the Baptist family, entitled 
 to wear the Baptist name. The strength of this new body is indicated 
 by the fact that within twenty days of their recognition, they bought 
 
372 NEW JERSEY BAPTIST HISTORY 
 
 a large and suitable meeting house of another denomination, at a cost 
 of twelve thousand dollars and, taking immediate possession, 
 had public worship till in 1896, when a building was erected on the 
 old site of nearly double the capacity and at twice the cost of the old 
 sanctuary. Supplies served the church till June, 1872, when Rev. A. H. 
 Lung settled as pastor. Months passed ere the friction of the division 
 was allayed. But the wise and prudent course of Pastor Lung was 
 effective in the removal of soreness and overcoming of ill feeling that 
 might have alienated old friends. In due time ample reward came to 
 Pastor and people by the descent of the Holy Spirit and converts were 
 added to the church. 
 
 Pastor Lung in January, 1882, resigned, after having effected 
 a great work by both his wisdom and prudence. He established 
 a mission on Cramer Hill, East Camden and a chapel was built for 
 it. Having long since grown into a church and first kno^^Ti as First 
 Cramer Hill church, the name however, has since been changed to Grace 
 Baptist church. Rev. C. A. Adams was called to follow Mr. Lung 
 in July 1882. During the four years of his first pastoral charge, abundant 
 prosperity attended his oversight. As many as three hundred and 
 fifty were added to the church. Mr. Adams resigned in April 1886. 
 A successful pastorate is rarely followed by another in which a cor- 
 ersponding increase and enlargement is assured. In July, 1886, Rev. 
 C. H. Kimball entered the pastoral office. He stayed less than a year. 
 Rev. H. H. Barbour settled in December 1886. 
 
 In 1887, Rev. G. H. Charles was supply and pastor, closing his 
 work in December, 1891. Rev. W. E. Needam followed in October 
 1892 and terminated his pastorate in June 1895. So that in these nine 
 years, four pastors appeared and disappeared and yet each of them 
 were foremost men in the qualities that constitute worth, both as men 
 and as ministers of the Gospel. Attachment to Mr. Adams inspired 
 the church to call him, and in October 1896, he entered on his second 
 pastorate at Trinity church. Mr. Adams had conditioned his return 
 upon the building of a new house of worship. This was agreed to and 
 a new church edifice was erected, which beside the material of the 
 old building cost the church twenty-four thousand dollars. The 
 building accommodated about twelve hundred persons. Its appoint- 
 ments corresponded to modern ideas. 
 
 A new era of growth crowned the second pastoral care of Mr. Adams. 
 Trinitv church has had seven pastors, the first of whom retained his 
 office nine years. One of them, has a second pastoral charge, including 
 up to 1900, about eight years. Three houses of worship have been in 
 use, each of which was large, and their fitting was in accord with the 
 
TRINITY AND FIRST CRAMER HILI. 373 
 
 ample means of the worshippers. A mission begun by the Trinity- 
 church was given a chapel building suited for permanent use. The 
 mission is an independent church of strength and of efficiency. 
 
 From it, two colonies have gone, each being efficient and active 
 in the aggression which gave them life. The Trinity Baptist had a 
 constituency unlike in one particular, those composing young churches. 
 It was evidently financially able to care for itself and also of weaker 
 interests. In the ministry of Rev. T. R. Taylor, Sr., a number of force- 
 ful young men were added to the first church, who later came to hold 
 prominent professional and business positions in the city, acquiring 
 financial means to build the first Baptist house, and advance on all 
 lines the Baptist cause. Such men under proper training, needed only 
 the stimulus of right influences to develop into men who would both 
 fear God and honor him with their substance. Many of them were 
 identified with the Trinity church. 
 
 Grace Baptist church of Camden, orginally First Cramer Hill, 
 sprang from Trinity church and is an outgrowth of a mission Sundaj' 
 school formed under the pastorate of Rev. Mr. Lung, pastor of Trinity 
 church, in August 1875. The school was oegun in a lonely store room 
 and yet contiguous to a responsive population. The mission in about 
 nine years developed into the First Cramer Hill Baptist church; a result 
 of the visit of the State missionary. Rev. S. C. Dare. On October 9th, 
 1884, thirty Baptists, with letters of dismission agreed to organize a 
 Baptist church and doing so, called themselves, the Cramer Hill Bap- 
 tist church. 
 
 Pastor Adams and the Trinity church approved of these plans. 
 The chapel property was conveyed to the new body by the trustees of 
 the Trinity church. Pastor George Post served as the first pastor of 
 Cramer Hill church. In 1885, Rev. A. J. Hay bcame pastor and for 
 two years, was pastor. In that time, a parsonage was secured. Events 
 after this, associated with Mr. Hay, are not clear. But after his resig- 
 nation, he was identified with the origin of North Cramer Hill church, 
 Bethany Mission, for the use of which first Cramer Hill church had 
 built a chapel. Rev. D. C. Bixby was pastor from 1887 to 1890. WTiile 
 pastor, eighteen members were dismissed in 1889 to constitute the 
 North Cramer Hill church (Bethany Mission). A mission was estab- 
 lished in Williamstown. This also became a church, to which North 
 Cramer Hill gave twenty-six constituents. 
 
 Mr. William C. Martin followed Pastor Bixby and was ordained 
 in 1891 and was pastor till 1894. Under Pastor Martin the 
 house of worship was doubled in its capacity; one member was 
 licensed to preach and Rosedale mission was be un. Rev. J. M. 
 
374 NEW JERSEY BAPTIST HISTORY 
 
 Ash ton settled as pastor in 1894, remaining two years, followed by W. 
 J. Beavan, who was ordained in 1897, and is now (1090) pastor. Three 
 colonies have gone from first Cramer Hill (Grace church), Bethany, 
 Rosedale and Williamstown and two members have been licensed to 
 preach. 
 
 In 1892, Baptists residing in and near Rosedale, formed an associ- 
 ation in behalf of its religious interests. A Sunday school was begun 
 on May 8th, 1892. Support was given by the Grace church and the 
 encouragements were so many, that within a short time lots were 
 bought on which to build a chapel. A farm house on the ground 
 bought was remodeled for the use of the Sunday school and for Divine 
 worship and a church founded later. The Camden Association was 
 doing an efficient work in caring for its young and needy churches. 
 Rosedale shared in its beneficence and a more fitting place of worship 
 was assured to the church. In 1895, the farm house was exchanged 
 for a church edifice more fitly answering the needs of the church. Six 
 pastors have served Rosedale church: Thomas Armour, 1893-4; C. M. 
 Reed, 1894-95; J. M. Moore, 1895-96; J. Bristow, 1897; G. C. Horter, 
 1898-99; H. H. Brown, 1899-1900. These are believed to be students 
 from Crozer Theological Seminary in Upland, Pa. 
 
 After closing his labors at First Cramer Hill church in 1887, Rev. 
 A. J. Hay identified himself with North Cramer Hill mission in 1888. 
 Organized as a church in 1889, Mr. Hay was the first pastor until the 
 end of 1895, nearly seven years. A succession of pastors was G. A. 
 Sowell, 1896-99; E. B. Price, 1899-1900. Under Pastor Hay a new 
 sanctuary was built, the chapel being too small to accommodate the 
 congregation. A special work of grace in 1897, added many to the 
 church membership. The old chapel was encumbered with debt and 
 the new house increased it. However, courage was assured by tokens 
 of the Divine favor. A church so young did not have daughters, never- 
 theless, it has occupied its own field and met in part, its mission to the 
 world by sending one of its members licensed to preach, to declare the 
 glad tidings of Divine Grace. 
 
 The Camden Mission Society cared for the St. John's church 
 (Afro-American) of which they speak hopefully. Begun as a mission 
 in 1894, \vdth the small number, three. Matt. 18:20. The mission was 
 organized in October, 1894, and was recognized as a church in June, 
 1895. From their report of the first year, they numbered eighteen in 
 all, two of whom came by letter; eight by baptism, nine by "experi- 
 ence." It seems that thus this church was of spontaneous growth and 
 constituted of resident material. Its location was Cramer Hill. Rev. 
 T. A. Brown was pastor in 1895. It may be, he was the means of its 
 
SAINT JOHN'S 375 
 
 constitution. He was instrumental in securing for the church a neat 
 and commodious house of worship. His resignation took effect in 
 1897, and he was followed by Rev. Mr. Jackson and in 1898, by Rev. 
 J. H.' Boone, who in 1899, was succeeded by Rev. J. Eham. 
 
 wm 
 
CHAPTER XXXVII. 
 
 PERTH AMBOY. 
 
 Perth Amboy is a very old town. Governor Carteret reserved its 
 site from sale in 1669. The East Jersey proprietors in their published 
 account said: "that it was their intention if the Lord permit, to erect 
 and build one principal town, which by reason of situation, must in all 
 probability be the most considerable for merchandise, trade and fishing 
 in those parts." The locality was called Ompogy. Later it was known 
 by its Indian name, "Ambo," since corrupted to Amboy. The pro- 
 prietors meant to caU it Perth. The earl of Perth being one of them. 
 But the two names have been retained. By the plans of the proprietors 
 the town was to be the commercial head of the colonies. Its harbor is 
 the best on the Atlantic coast. 
 
 Perth Amboy .shared with Burlington the meeting of the Assembly 
 and the residence of the Governor. The American Revolution dis- 
 appointed these plans. Its harbor made it a rendezvous of the English 
 army and the town bcame a depository of stores for army and navy; 
 concentrating wealth and commerce at New York City. Eventually 
 the colonial records, the courts, the officers and business of the colony 
 were removed and the town resumed its primitive estate. It is easy to 
 believe from the caste of the founders that its religious influences were 
 stanchly Pedo Baptist. The church of England was the affinity of 
 its settlers. A stone in the wall of the Episcopal meeting house is 
 dated 1685. The edifice was completed later. An English mission 
 society, expended large sums to sustain the church. The Presby- 
 terians also had a large following. More than a century passed, when 
 in 1817, a revival came. Numerous converts having only the New 
 Testament, read it and became Baptists. In Divine Providence, 
 Rev. Drake Wilson of Connecticut visited the town and these disciples 
 were baptized, confessing the great facts of his redemption, his death 
 and resurrection, only less than his incarnation. Mr. Wilson baptized 
 ten of these disciples. The next July two others were baptized. These, 
 with three resident Baptists, fifteen in all, constituted themselves a 
 Baptist church on August 25th, 1818. 
 
 The first pastor was Rev. Drake Wilson of Connecticut, who in 
 coming to Perth Amboy, baptized the converts of 1817. He is supposed 
 to have settled when the church was organized and to have remained 
 three years. The early records are lost and memory and tradition are 
 
PERTH AMBOY 377 
 
 depended on for tiie events of the beginning. Pastors since then, have 
 been J. C. Goble, licensed by Perth Amboy church. In 1821, John 
 Boothe, two years to 1828; John Bloomer, one year; Jacob Sloper, 
 ordained August 1832, almost three years; Thomas Ritchie, ordained 
 April 1835, two years; John Blaine, one year; J. B. Cross, two years; 
 John Rogers, three years; G. F. Hendrickson, three years. Many 
 added to the church by baptism. J. M. Carpenter, two years; J. E. 
 Reynold.s, one year; H. A. Cordo, one year, returned to his studies. 
 A. G. Lawson, ordained June 1862; five years nearly. 
 
 G. W. Pendelton, one and more years; G. W. Nicholson, three 
 years; house of worship enlarged and improved; S. G. Woodrow, one 
 and more years; G. B. Hunter, ordained November, 1873, one year; 
 times of discouragement; G. J. Ganun, one year; G.W. Pendelton, second 
 charge, about four years; W. A. Bronson, eleven years; G. K. Allen, 
 eight years to 1900. P. R. Ferris from December 1900. The church 
 has had twenty-four pastors. One held the office for eleven years. 
 His successor for eight years. One was pastor twice. One was licensed 
 and ordained. He became an Antinomian Apostle and several churches 
 died through his influence. His last days were spent on the tavern 
 porch in the village in which he lived. The church has suffered from 
 short pastorates. With one exception, these were good men. Five have 
 been licensed to preach. The house of worship has undergone enlarge- 
 ments and adaptation to the growth of the church. 
 
CHAPTER XXXVIII. 
 
 PATERSON, PASSAIC AND VICINITY. 
 
 While some Baptist churches spring from others.it is not a necessity. 
 A Baptist church may exist far from another and be independent of 
 either another or of ministerial offices. At first churches had an origin 
 in Apostolic ministry. In later days, from the people who have the 
 Scriptures only. The head of the church is Himself, the sole donor of 
 power to be and to do. "Where two or three are gathered together in 
 My name, there am I in the midst of them." (Matt. 18:20). It is 'a 
 phenomena in nature, that earth thrown from great depths in the 
 summer, developes life, yielding plants like to those we see. This 
 illustrates the maternity of the earth and the intent of the words, which 
 God spake: "Let the earth bring forth grass and herb and fruit tree." 
 Needing only the impregnation of sun and dew. Thus also, Baptists 
 and Baptist churches are the spontaneous generation of the Gospel 
 of the Son of God. Christ-like Baptists are a magnet. Thus it was 
 in Paterson. A young man, James Moore, a member cf Oliver street 
 Baptist church. New York, removed to Paterson in 1822. 
 
 The town had a population of four thousand. Instead of conceal- 
 ing his convictions of truth and of duty, and uniting with other Chris- 
 tians, as some insist is the spirit of Christianity, people found out what 
 he was and why. Rev. J. W. Griffiths, pastor of Middletown Baptist 
 church had known Mr. Moore and visited him in Paterson. Provident- 
 ially, a supply was needed for a pulpit in Paterson, and hearing of Mr. 
 Griffiths' visit, he was engaged as a supply. At the end of the evening 
 service, seven Baptists made themselves known to Mr. Griffiths. Meetings 
 for prayer were appointed at the homes of Mr. Moore and of Mrs. Ben- 
 nett. Two, a husband and wife soon after were ready for baptism. 
 Rev. Mr. Parkinson, pastor of first church, New York City, baptized 
 them and set forth Baptist views to an interested multitude. Rev. 
 William House was secured as pastor and about the end of 1822, bap- 
 tized several converts. On the organization of a Baptist church, it was 
 decided to call a council to meet in January, 1824. They met and 
 recognized a Baptist church with seventeen constituents. Mr. House 
 was chosen pastor, remaining two years and was prospered. 
 
 To the men and women constituting the Primary Baptist element. 
 Baptists of Paterson owe a constant remembrance. To them, is due 
 the later Baptist strength and efficiency. James Moore, James Richards 
 
PATERSON 379 
 
 and John Brown were men of rare efficiency. It is written of them: 
 That they were successful business men and as generous as they were 
 Buccessful. From their unbounded liberality, the church received 
 for many years, one half, if not two thirds of its entire support. Rev. 
 D. D. Lewis followed Mr. House serving the church for seven years. He 
 was a devoted pastor, an able preacher and deservedly held in the 
 highest esteem. From its organization in 1824, for more than a year 
 worship was in an indifferent school room seating at most about forty 
 persons James Moore and James Richards took steps to build a 
 meeting house. Lots were bought and the house was built and ded- 
 icated. That ever memorable man, Zelotes Grenelle, succeeded Pastor 
 Lewis. 
 
 The membership grew rapidly. The house of worship was en- 
 larged. This, Mr. Crenelle's first pastorate lasted five years, closing 
 in 1838. In 1839, C. W. Dennison was pastor. Before, while it lasted 
 and after it closed, serious alienations caused the organization of a 
 second church. It survived only a few years and four-fifths of its 
 constituents returned to the old home. All causes of differences were 
 mutually ignored and concord abode with them. Rev. George Young 
 was pastor two ye?vrs. Harvest seasons for the unsaved. Rev. R. 
 Thompson had a happy service in 1843. Rev. C. H. Hoskin was pastor 
 three years. His book on baptism issued in 1843 was an admirable 
 discussion. When Mr. Hosken resigned, the thought of the people 
 reverted to Mr. Grenelle and he began his second charge. Mr. Grenelle 
 died in 1883 in his eighty-eighth year. It is not likely that an estimate 
 of Mr. Grenelle's worth will ever be made on earth. Luther, Edwards, 
 Wilberforce and Wesley occupied larger fields. What they were in 
 theirs, Grenelle was in his. In 1852, Rev. S. S. Parker was pastor. 
 While pastor, plans were adopted, which later ripened into churches. 
 Mr. Parker resigned in 1855. That year. Rev. R. Babcock accepted 
 the call of the church and continued eight years. A large and becoming 
 house was erected in 1869, costing twenty-four thouand dollars. Pastor 
 Babcock was followed in 1864 by Rev. S. J. Knapp. Although staying 
 but two years, his term of service was eminent for numerous bap- 
 tisms. 
 
 Mr. Knapp did not limit himself to Paterson. He was tall enough, 
 to see beyond it. He laid foundations of the Baptist work in Passaic. 
 Particulars will be given in the record of Passaic church. The en- 
 suing nine years from October 1st, 1866, were taken up with the pastorate 
 of Rev. J. Banvard, who closed his fruitful service in December 1875. 
 Although lacking a pastor, the "people had a mind to work," affording 
 new evidence that the Divine presence and the work of the Holy Spirit 
 
380 NEW JERSEY BAPTIST HISTORY 
 
 is not limited (of necessity) to the pulpit ministries and that the church 
 is the treasure house of blessing. For one year, Rev. A. H. Burlingham, 
 1877, ministered to the people. Rev. F. Fletcher followed in 1878 and 
 Rev. E. A. Woods entered the pastorate in 1880 and continued six 
 years, closing his charge in 1886. That year. Rev. S. B. Meeser settled 
 and was useful for eight years. The largest accession by baptism in 
 one year was one hundred and ten in 1890. Debts on the sanctuary 
 were reduced. In June 1894, Mr. J. W. Brougher was ordained and 
 was pastor. During the second year of his charge, he baptized one 
 hundred and twenty-seven. Rev. A. A. Delarme settled as pastor in 
 June 1900. 
 
 First Paterson Baptist church has been a fruitful vine. Nine 
 Baptist churches trace their lineage to this mother. Others also, out 
 of the city originated from her. As many as fourteen members have 
 been licensed to preach. Daughters of the church also serve in the 
 home and foreign fields. The venerable and beloved A. W. Rogers, M. 
 D , worthy son of a noble father, Rev. John Rogers, who preached the 
 first missionary sermon, before the New York association by appoint- 
 ment of the Association, and himself almost a life long resident of 
 Paterson, who impressed his own forethoughtful views of expansion 
 upon the Baptists of the city, furnishes to me the data of the beginning 
 and the movement of Baptist interests in Paterson. Willis street, now 
 Park avenue, was the earliest city outgrowth of the planting of the 
 first church and illustrates development by individual effort rather 
 than by church action. In second or third year of Rev. S. S. Parker 
 five brethren gave fifty dollars each for the purchase of lots, J. J. Brown, 
 D. B. Beam, L. R. Stelle, J. Ramsey, and Dr. A. W. Rogers. 
 Dr. Rogers originated the movement. Two others, then, not members of 
 the church associated themselves with the enterprise, James Crooks and 
 James McNab, each of whom gave one thousand dollars. These bought 
 a lot for Sunday school uses on Willis street and built a chapel in 1855. 
 H. B. Crosby, J. Bayard, A. Crogsdale, A. W. Rogers, M. D., Mr. 
 Rogers did not recall the name of the fifth trustee. Messrs. McNab 
 and Crooks were identified with the movement. These gentlemen 
 were incorporated. The chapel was enlarged twice, covered the entire 
 lot and was too small, whereupon these men bought adjoining lots, 
 and built the church edifice, which Willis street church occupies. 
 
 Other members of the First church shared in the enterprise. This 
 entire movement was without any formal action of the First church. 
 Dr. Rogers alludes to Deacon A. Stoughtenborough and James Styles, 
 as having had a hand in this enterprise. They were helpers in all 
 good undertakings. Dr. Rogers is known in New Jersey to have been 
 
PATERSON AND PASSAIC 381 
 
 foremost in all good things for the last fifty years and his motive is: 
 "The world for Christ." Pastors Bal)cock;, Knapp and Banvard often 
 preached in the mission and thus it ripened, till one hundred members 
 of the First church organized a new interest in 1869. The property 
 was then conveyed to the trustees of the new interest and the church 
 was well cared for. There are extremes in church life of light and dark 
 and a question occurs: "Did First Paterson maintain her aggressiveness?" 
 A response is given in one of our religious weeklies. The Baptist church 
 is now the largest Protestant church in Paterson. The membership 
 of the Sunday schools is fourteen hundred and sixty-four. The church 
 will support its own Foreign Missionary, who will soon graduate and 
 be ordained. An installation mission is to be established soon. Then 
 every Lord's day, the Bible will be taught in five languages, English, 
 German, Holland, Italian and Chinese. 
 
 This recalls to the writer a prayer meeting in Milwaukee, when he 
 was pastor in 1851. There were prayers in English, Indian, German, 
 Swede and Holland. Only English was understood by more than one 
 present. But there was a hallowed unction of tone and manner in the 
 unknown tongue that enchained each one to the mercy seat. The 
 First Baptist church of Paterson has had seventeen pastors. The 
 longest settlement w^is nine years. Another was eight years. Two 
 others were each seven years. One pastor had two settlements, in- 
 cluding in both, nine years. Some of these pastors were widely known 
 and had considerable denominational influence. That First Paterson 
 church could command the service of such men indicates strength in the 
 church and its foremost place in the denomination. Its membership 
 included men of culture associated with Christian activity. A lesson 
 learned from its history is: Expansion, a condition of growth and of 
 strength. Churches that colonize their territory are strong. Those 
 that yield it to other denominations are shut in and the emigration 
 from without contracts them. Nine churches have gone out from 
 Paterson First church: Passaic, WiUis Street, Union Avenue, Fourth 
 Paterson, Emmanuel (Paterson), Ridgewood, Emmanuel, Calvary, 
 Ridgefield Park, Sixth, Prospect Park. 
 
 Passaic is five miles from Paterson and in 1864, had a small pop- 
 ulation. Baptist interests in Passaic are closely associated with Pater- 
 son. The Passaic church is an outgrowth of the labors of the pastor 
 of First Paterson Baptist church. Rev. S. J. Knapp. In May 1864, 
 Mr. Knapp wrote a letter of inquiry, asking if there was an opening in 
 Passaic for a mission under Baptist auspices. A favorable reply led 
 him to make an appointment and this was issued: "You are invited 
 to attend a meeting at the residence of William P. Boggs on Friday 
 
382 NEW JERSEY BAPTIST HISTORY 
 
 evening, May 27th, at 7:30 P. M., to consider the propriety of holding 
 divine services in Speer's Hall." A result was that Mr. Knapp began 
 preaching June 5th on Lord's day afternoons. 
 
 Preliminary week day meetings were held for consultation and 
 on November 16th, 1864, the Baptist church of Passaic was formed, at 
 the house of Mr. Boggs with twenty-two constituents. Mr. Knapp 
 preached for the church for two years and the minute book of the 
 Passaic church states: "His coming to us for two years, during the 
 severest storms of winter and the burning heat of summer, must make 
 us regard him with profoundly grateful remembrance." In February 
 1865, thirteen candidates were baptized in the river. Baptism was a 
 new, strange thing in that unbaptistic section. Curiosity to see a 
 Scriptural baptism was so real, that the Erie Railroad ran special trains 
 to the place of the administration of the ordinance and three thousand 
 people saw it, a repetition of the Jordan baptism as the first Baptist 
 had done it. In June 1866, Rev. F. Johnson became pastor, continuing 
 six years. While pastor, a spacious and creditable sanctuary was 
 dedicated in Februarv^ 1870. An index of the intelligence and piety 
 of a people devising a fitting sanctuary for worship. Rev. R. B. Kelsay, 
 whose father filled his life with ministerial service and whose grandfather 
 till nearly eighty years old, was pastor to his Death at Old Cohansie 
 for thirty-three years, entered the pastoral office at Passaic in 1873, re- 
 maining two years. 
 
 Succeeding pastors were: O. C. Kirkham, 1876-77; James Waters, 
 1877-78; In this charge, four trustees paid off the debt of thirty-five 
 hundred dollars. R. H. McMichael, 1880-81; S. G. Smith, 1881-84; 
 A. S. Burrows, 1885-91; while pastor the house of worship was burned. 
 Public halls and the kindly sympathies of other denominations were 
 enjoyed for two years, when a larger and a modem house was built 
 at a cost of forty thousand dollars, twice the cost of the burned build- 
 ing. The new house was dedicated in December, 1892. Pastor W. W. 
 Pratt, a supply for five months became pastor in March 1892 and in 
 1900 is still holding the trust. In these years, the church has nearly 
 or quite doubled its membership. A large amount has also been paid 
 into the church treasury on account of the new house of worship. The 
 Passaic church is a missionary body, thoroughly identified with all 
 work, through mission organizations of Baptists especially. Eight 
 pastors have ser-ved the church. As yet, Mr. Pratt is the longest settled 
 of the number having already held the pastoral charge more than 
 eleven years. 
 
 Two colonies have gone from Passaic church. One a German 
 church, grown out of a mission planted under the pastorate of Rev. 
 
PASSAIC AND WILLIS STREET 383 
 
 A. S. Burrows. An account of it will be in the chapter of German 
 churches. Another was, Brookdale church. Its origin illustrates 
 the value of individual work for Christ. A family member of Passaic 
 church, Henry Hepburn, removed to Brookdale, about 1895. Mr. 
 Hepburn bought an old forsaken Methodist place of worship at a cost 
 of three thousand dollars. Other Baptists removed to the place, 
 constituting a Baptist colony. These decided to organize a church 
 and in 1895, constituted the Brookdale Baptist church and reported 
 to the Association, a membership of forty-one. 
 
 Willis Street, now Park Avenue Baptist church of Paterson, was 
 constituted in 1869. Its origin has already been given in the history 
 of the First church and need not to be repeated. The church itself is 
 an efficient body of disciples. The first pastor was. Rev. S. J. Knapp. 
 He had been pastor of the first church of Paterson and had resigned 
 his charge but three years before his return to Paterson, to be pastor 
 at Willis Street church. He was not a stranger in Paterson, nor to 
 the interest of which he was to be pastor. In 1873, while pastor at 
 Willis Street, one hundred and eighty-three were baptized and ten 
 were added by letter. Two hundred and thirty- three were baptized 
 in 1874 and the number of members at Willis Street was five hun- 
 dred and eighty. It was the largest church in the Association 
 and had two hundred and fifty more members than the 
 mother church. It is not a surprise that in 1876 the 
 church says: "Our pastor has been laid aside by S'ck- 
 ness most of the year." Mr. Knapp resigned in February 1877, 
 on account of iU health. Pastors are among the most unselfish men. 
 Despite medical advice, the entreaties of his family and the conscious- 
 ness of exhaustion, they keep on at work and push and drive till com- 
 pelled to stop. Like to Nehimiah, their reply is: "WTiy should the 
 work stop?" Thus Mr. KJnapp toiled on till necessity allowed of but 
 one alternative. Rev. M. C. Lockwood became pastor the same year 
 in which Mr. Knapp resigned, 1877. At the end of three years, he also 
 resigned. In 1880, Rev. S. Washington became pastor for two years. 
 Short pastorates are far from the fault of the pastor. Ordinarily, 
 "earthen vessels" are in every church. Nevertheless the grace of God 
 develops from the "foolish" the "base" and the "weak," the mightiest 
 forces the world knows. 
 
 Rev. G. Guirey settled as pastor in 1882. In the second year of 
 his charge, he baptized one hundred and fifty-four and the promise of 
 the future was bright. Fifteen colored members w^ere dismissed to or- 
 ganize a church of their race. Troubles came. The pastor was deposed 
 and excluded. They reported that a "large number of our membership 
 
384 NEW JERSEY BAPTIST HISTORY 
 
 went off," whither and their destination is unknown. These trials hap- 
 pened in 1884. In their troubles the church recalled their first love, to be 
 pastor. Rev. S. J. Knapp and he entered on his second pastorate in 1885. 
 The membership of the church had fallen to one hundred and ninety-nine 
 from nearly five hundred in 1885. Mr. Knapp stayed but little more 
 than a year, but his aim was accomplished. Much was recovered that 
 had seemingly been lost and the church was saved from extinction. 
 Its later record verified his hope and he lived to see the dead restored 
 to life. Mr. Knapp's presence was an inspiration to the best things. 
 His devotion kindled fires of consecration in those with whom he came 
 in contact. Rev. H. Wood followed Mr. Knapp in the spring of 1887 
 and Avas pastor almost thirteen years, closing his labors in January 
 1900. The church recovered rapidly from its disasters. 
 
 Mr. Wood's pastorate was a constant blessing. Debts were paid. 
 The house of worship was put in the best condition; a church formed at 
 Ridgewood that began in barns and empty houses in 1891. Another, 
 in August 1892 began as a mission, is now Sixth Paterson. A third 
 mission begun in 1896 by means of a Sunday school. The coming of 
 Pastor Wood to Park Avenue church was providential. Closing his 
 charge in March 1900, he welcomed his successor, Rev. J. W. Lissenden. 
 Two members have been licensed to preach and each has been ordained. 
 Eight pastors have served the church. One of them has had a second 
 pastorate. In both of them his term was ten years.. His last charge 
 being one of recovery. Another, Mr. Wood was pastor thirteen years. 
 Two churches have gone from Park Avenue church. Ridgewood and 
 Sixth Paterson. Its sanctuaries are described and the mamier of their 
 erection, in the account of the First Baptist church of Paterson. 
 
 In 1869, the year of the constitution of Willis Street (Park Avenue) 
 church, the First Baptist church of Paterson built a mission chapel 
 on Union avenue. Devotional meetings and the Sunday school con- 
 centrated about the chapel considerable religious interest which eventu- 
 ated in the organization of the Union Avenue Baptist church on Sep- 
 tember 11th, 1873. Dr. Rogers has kindly given these data of the 
 beginnings of Union Avenue Baptist church: "The ground for the 
 chapel" was given by Brother Joseph Taylor and his wife, and another 
 brother, whose name the Doctor did not recall. The Doctor's sister, 
 Anna was the largest donor to the chapel. Mr. and Mrs. Taylor left a 
 legacy of seven to ten thousand dollars to the mission. This legacy 
 was reduced by the depreciation of the property, which it included. A 
 colony of twenty-five members were dismissed from the First church 
 to constitute the Union Avenue church. 
 
 Its first pastor, Rev. P. S. Yreeland stayed but a short time. He 
 
UNION AVENUE, PROSPECT PARK AND CALVARY 385 
 
 was succeeded by Zelotes Grcnelle, in the fall of 1S74. Mr. Grenelle 
 had been pastor of the First church twice. Rev. S.J. Knapp was pastor 
 of the First church about this time. The choice of these old pastors 
 is significant of them and of the people who called them. The old time 
 Baptists did not have a "dead line," nor itching ears for a new voice. 
 Mr. Grenelle continued ptistor until 1881 and "resigned by reason of 
 age" being eighty-five years old. In that year, Rev. J. B. McQuillin 
 settled. In a short time, the house was enlarged. In 1884, a larger 
 and better one was in progress. Mr. McQuillin w;is an eminently 
 useful pastor and retired at the end of 1884. Rev. J. H. Dudley settled 
 in May 1885, and the new house was dedicated in September of that 
 5'ear. Mr. Dudley remained something more than a year. 
 
 After a few months. Rev. H. B. Mawrer entered the pastoral office 
 and closed his charge in 1888. In that fall. Rev. E. E. Valentine became 
 pastor and remained ten years and resigned under the impression that 
 ten years was the limit of a pastor's usefulness. The church, however, 
 declined to accept that idea and asked the pastor to withdraw his 
 resignation. He consented and remained another year. Then Rev. 
 R. T. Craig accepted a call to be pastor in 1899 and is, in 1900, holding 
 the trust. The church has had six pastors, one of whom served the 
 church nearly twelve years. Another was pastor until he was eighty- 
 five years old. Two houses of worship have been in use. The first 
 built by the First church; the second was built by Union Avenue church 
 for itself. 
 
 In February 1894, twenty-four Baptists constituted themselves 
 the Prospect Park Baptist church of Paterson. Prospect Park was 
 then a suburl) of the city. Of these fifteen, were dismissed from Union 
 Avenue church and if Prospect Park may claim the maternity of another 
 Baptist church, it would be that of Union Avenue church. Early in 
 September 1895, they occupied a house of worship, which they had 
 built for themselves. Their supply in the minutes of the Association 
 in 1896, was Mr. P. J. Frey. He was ordained in 1897 or 98 and is now 
 (1900) ministering as pastor. Members of the churches in Paterson, 
 men and women, experienced in essential concerns, of social position, 
 of wealth and of piety, who could distribute themselves among the 
 yoimg churches and missions, could thus afford them strength and an 
 assurance of a future. In this may be the secret of the rapid and safe 
 development of Baptist interests in Paterson and in other cities in New 
 Jersey. 
 
 The Cah^ary church of Paterson is an Afro-American body. Data 
 of it is scarce. It was constituted in 1884. Dr. Rogers ■^\Tites: that 
 the Park Avenue church is entitled to the maternity of the church. 
 
386 NEW JERSEY BAPTIST HISTORY 
 
 The First church dismissed their Afro-American members to Park Ave- 
 nue church purposely, that all of them being members of the same 
 church they would be in their organization heartily a unit." A wise 
 move, ending the plea of distinction and removing occasion for rival- 
 ries. Originally, the church numbered twenty to twenty-five members. 
 Their membership in 1900 was sixty-eight. No doubt the Paterson 
 Baptists have provided them a house of worship and such ministerial 
 support for their growth, as they have needed. 
 
 Ridgewood has the name of Emmanuel added to it. It was a 
 colony of Park Avenue church, Paterson, and is said to have had thirty- 
 three constituents. The North Association minutes give no infor- 
 mation of the origin of its young churches. Rev. J. G. Shrive is pub- 
 lished as pastor in 1892, closing his work there in June 1893, and was 
 followed by Mr. G. E. Rincs the next July. In that year, the meeting 
 house was occupied. Pastor Rines resigned in 1896 and was succeeded 
 by Mr. F. K. Mathiews in 1897, who was ordained in April 1898. In 
 this period the church edifice was enlarged and later, a parsonage was 
 secured. A mission Sunday school was begun in a neighboring village. 
 Mr. Mathiews was pastor in 1900. 
 
 Sixth Paterson Baptist church had its origin in missionary work 
 of Rev. H. Wood, pastor of Park Avenue Baptist church, opening a 
 hall on Madison avenue in August, 1892. "While first knowm as Madison 
 Avenue Mission, when it was recognized as a Baptist church, it was 
 constituted as Sixth Baptist church of Paterson. The church was not 
 associated until 1895 and then reported a membership of twenty-five. 
 Rev. C. O. Maltby was pastor in 1895 and is now (1900) occupying the 
 pastorate. The membership though small, is thoroughly in earnest 
 to maintain an efficient Baptist church. A lot for a house of worship 
 was provided in 1898. 
 
 Dr Rogers writes of Fourth Paterson that it was a little band 
 gathered by Rev. Walter Gallant. Its organization was perfected in 
 1879, but the church was not associated till 1883. In 1882, they num- 
 bered sixteen members. Mr. Gallant was pastor for more than six 
 years, resigning in 1885. Supplies ministered to the church till the 
 fall of 1887, when Rev. A. W. Hand became pastor. Dr. Rogers 
 had a part in getting him and later changed his membership from the 
 First church to the Fourth church. 
 
 The Doctor habituated himself with new and struggling churches. 
 Deacon Joseph Taylor and his wife, who had given lots to the Union 
 Avenue Mission, died in the first year of Pastor Hand's oversight and 
 they, having left a legacy for mission uses, steps were taken to build a 
 house of worship, The community also gave aid. Pastor Hand resigned 
 
FOURTH PATERSON. 387 
 
 in 1891. Rev. E. W. Stone settled in April 1892, and was pastor about 
 three years. A few months later, Rev. J. Sullivan accepted a call to 
 be pastor and is in 1900 ministering to the church. The church has 
 had four pastors, all of them useful and the church is planted in the 
 truth and in the confidence of the community. 
 
 0^ 
 
CHAPTER XXXIX. 
 
 BLOOMLXGDALE AND LAFAYETTE. 
 
 The Baptist church of Bloomingdale is located about twelve 
 miles from Paterson and was organized as a church in 1826. After 
 a conference, the several Baptist families in the vicinity decided to form 
 a Baptist church. Lacking a house of worship they met in each other's 
 homes. An owner of an old mill fitted up a room in it for their accom- 
 modation. Not having a pastor, the meetings were led by the mem- 
 bers. Baptists had been accustomed to go to Paterson and commune 
 there. It was a long ride, but fellowship vnth their Lord and with 
 their brethren induced them to take it. Seemingly, twelve and more 
 years were gone in this way. when Rev. C. Brinkerhoff visited them and 
 was chosen pastor. A meeting house was finally built in 1841. 
 
 Mr. Brinkerhoff "served the church for several years," and others 
 followed, Rev. L. F. Stelle, E. S. Browe and William Hawley. Mr. 
 Brinkerhoff was recalled in 1860, remaining three years. The church 
 edifice that he had been the means of building twenty years before, 
 was badly out of repair, but gathering funds was enlarged and bettered. 
 Other pastors, J. W. Marsh, J. B. Case, J. Babbage, J. Gill, J. M. Car- 
 penter, J. W. Marsh, the second time. Financial troubles caused 
 dissent and there was an interruption of pastoral ser^'ice till 1877, when 
 Rev. J. G. Entrekin became pastor for three years. Mr. Entrekin 
 associated himself with Mr. Vreeland at Echo Lake and preached at 
 Bloomingdale only, on Lord's day. Mr. E. E. Ball reorganized the 
 Sunday schoool about this time. In 1880, a good parsonage was 
 built near to the house of worship and paid for. Other pastors of the 
 church have been: A. E. Foote, S. V. Robinson, C. C. Lathrop, E. C. 
 Weeks, S. U. Edwards, E. B. Morris, J. W. Lissendon. There have 
 been sixteen pastors. The church edifice has undergone divers en- 
 largements and refumishings. It has been kept in order and includes 
 such conveniences and appliances as conform it to modem ideas. 
 
 The church at Lafayette organized in 1830, is really second New- 
 ton. Wantage, (now Deckerto-mi) was First Newton till 1790. Two 
 houses of worship were built by First Newton; both in Newton to-mi- 
 ship. One, near Augusta and one near Hamburg. One, that near 
 Hamburg was removed to Wantage. Many Baptist families were left 
 in Newton township tributary to Augusta. Lafayette was chosen as 
 a location for a church edifice because of its convenience to members 
 
LAFAYETTE AND FIRST NEWTON 389 
 
 living in Newton township. A church had been organized at Frankfort 
 which later disbanded. The original church removed to Wantage in 
 1772, fifty-eight years before the church at Lafayette was organized. 
 For some time Pastor Teasdale preached in the county seat, the 
 village of Newton, in connection with the Baptist church at Lafayette, 
 and on June 13th, 1835, a resolution was passed by the church granting 
 letters of dismission to all members that lived in a line from Brother 
 Benjamin Northrup to Brother Jacob Strader" that may desire to join 
 in constituting a church in the village of Newton, which was organized 
 June 18th, 1853 and recognized as the second Baptist church of New- 
 ton, now the First Baptist church of Newton. 
 
 The constituent members were: Rev. John Teasdale, Benjamin 
 Northrup, John Hall, John Stiger, D. H. Strong, John Perry, D. Crater, 
 J. Himenover, A. Petit, Jr., W. S. Hibler, Susan B. Teasdale Sarah 
 Northrup, Maria Trusdale, Emma Strubble, Emeline Himenover, Abbie 
 Hibler, Nancy Matthews, Ruth Pettie, Sarah Hill, Phoebe Goble, Mary 
 Goble, Eliza Stiger, Margaret Perry, Elizabeth Emmons, Pheobe Hardy, 
 Phoebe Sheeler. In all twenty-six. For some time the church worship- 
 ped in the court house, but an edifice was built in the village where the 
 church has since remained. Mrs. Hull, whose husband was a deacon of 
 the First church, Newton, began the erection of a church edifice at an 
 old cemetery. Later, she died the house unfinished, and the house 
 was sold and its proceeds were applied to the cemetary fence. The 
 church of Lafayette was wholly composed of the members of First New- 
 ton or of their descendants. The church also Ijought the old property 
 at Augusta. In the minutes of the Wantage church September 2nd, 
 1820, application was made for the services of Rev. Mr. Hall by the 
 Frankford church in Frankford towTiship. On the third Lord's day of 
 September, 1820, this Lafayette church, worshipping in Frankford town- 
 ship, asked the Wantage church to consent for Rev. Mr. Hall to spend 
 the third Lord's day with them and baptize and preach. Also in 
 March, 1821, when Lafayette was worshipping in the same place the 
 Rev. N. HoUey asked Wantage church for letters of dismission to unite 
 at Frankford. 
 
 On May 27th, 1848, this Newton church changed their name to 
 Lafayette, the name of the township in which they were. The corporate 
 name, however, is the original name. At the recognition of the church, 
 Rev. Mr. Fletcher, pastor of Wantage, baptized two, increasing the 
 number of the constituents. Pastor Fletcher supplied Newton church 
 till January 1831 and was followed by Rev. John Teasdale on January 
 1831 . Mr. Teasdale remained five years, a period of continuous blessing 
 The membership grew from twenty-six to one hundred and thirty-six 
 
390 NEW JERSEY BAPTIST HISTORY 
 
 even though a colony of twenty-eight, left to form a church in Newton, 
 the county seat. In this time Mr. Teasdale was also pastor at Hamburg, 
 and gave up his charge at Lafayette to care for the colony that Lafayette 
 had sent to Newton. Rev. William H. Spencer followed Mr. Teasdale 
 at Lafayette, staying two years. The short pastorates of the Teasdale 
 brothers in New Jersey was due to the great demand for them by the 
 churches. Rev. C. Brinkerhoff was pastor in 1840-42. Chancy Adams 
 was ordained in 1843 and died in 1845. 
 
 C. Cox was pastor in 1847 but died in July 1848. The removal af 
 these pastors was a great affliction to the church and to the community. 
 Rev. Thomas Davis followed Mr. Cox, remaining till 1850. Then, Rev. 
 J. L. Barlow served for an indefinite period. There is an unhistoric 
 period from 1850 to 1859, when Rev. Thomas Davis began a second 
 charge, which was a great blessing. Many were added to the church 
 by baptism and the inspiration of a new life was infused into the church. 
 Mr. Davis concluded his labors in Lafayette in February 1862. The 
 next March, the mother church and the daughter united in a pastorate 
 under Rev. L. Morse and enjoyed many rich blessings under his charge. 
 He closed his pastorate in June 1866. Pastors following averaged 
 about two years, and were: J. A. Taylor, A. J. Adams, ordained; 
 S. Case, A. H. Robinson, W. Frey, under Mr. Frey a new sanctuary was 
 begun, a financial crisis, delayed its completion. 
 
 Then one member, wearied by the prevalent stupor, collected 
 hundreds of dollars and cau.sed the old house to be moved to the found- 
 ations of the new building, which, when enlarged and improved, was 
 rededicated in 1880. A pastor was called, J. P. Judson, who continued 
 tin April,1882, when he died. Next year, 1883, Rev. J. B. Babbage 
 settled as pastor. A parsonage was bought and the house of worship 
 improved. But again, Death smote the pastor while on the cars, in 
 January, 1890, on his way to meet friends. Mr. Babbage had "labored 
 untiringly in retired fields with a meagre salary, but a complaining 
 word was never heard from his lips." "He walked with God and was 
 not; for God took him." 
 
 After a year of supplies, in February 1891, Rev. E. W. Lamb 
 became pastor. Converts were baptized; all debts were paid, and a 
 merciful provision was made for the shelter of the horses which brought 
 worshippers to the house of God. As if the cup of sorrow was not full; 
 at night on the last day of 1896, Pastor Lamb died and with God, rested 
 from a busy life. Thus for the fifth time, the Shepherd of the flock 
 was taken from it. Mr. F. G. Eland entered the pastorate in April 
 1897, and is now (1900) pastor of the church. Nineteen pastors have 
 ministered to the church. Five of them have died in the pastorate, 
 
LAFAYETTE Sdl 
 
 Tho rural seclusion of the church, a sparse population and possibly 
 limited finances may account for short pastorates. Frequent pastoral 
 changes and long intervals between pastors. One pastor has had a 
 second charge. Two members have been licensed to preach. One 
 church has been colonized. The outlook is better than when the church 
 was constituted. R. Roads will develop the retired sections, bring- 
 ing citizens into the country. 
 
CHAPTER XL. 
 
 HACKENSACK, MT. SALEM, RAHWAY AND NEW DURHAM 
 
 The records of the early Baptist movements in Hackensack are 
 lost. It is known however, that Rev. J. W. Griffiths, pastor in Rock- 
 land County, N. Y. visited Hackensack and organized the First Baptist 
 church in 1832, with about twenty constituents. Various adversities 
 befell the church, deaths, removals, so that Deacon William DeWolf, 
 his wife and daughter, enough, as the Saviour said to claim his presence 
 and to constitute a Baptist church, remained (Matt. 18:20). Public 
 service was suspended on account of the fewness of Baptist members. 
 While Rev. Z. Grenelle was in his second pastorate at Paterson, 1848-52, 
 he visited Hackensack and the church was reorganized. Deacon De- 
 Wolf and his wife, accepted letters of Baptists, who settled in the town 
 and a way was opened for a renewal of public worship and preaching. 
 
 About twenty years after, on the seventh of April 1870, at a meeting 
 in the home of Deacon DeWolf, the Baptists decided to hold a weekly 
 meeting for prayer at their homes and on the 3rd of July, 1870, they 
 again reorganized the Baptist church with ten members. Mr. J. O. 
 Hilligar was chosen superintendent of the Sunday school. The Rev. 
 Z. Grenelle at the age of seventy-five years, became pastor. Chiefly 
 through the personal effort of Mr. G. H. Atwood lots were purchased 
 and a meeting house begun in September 1870 and dedicated December 
 30th, 1870. Mr. Grenelle was pastor till in his seventy-ninth year, he, 
 having also charge in Paterson, his third there extending from 1874 to 
 1881. Rev. R. McGonegal followed Mr. Grenelle for three years. 
 D. R. Phillips succeeded; was found out and excluded in the year of 
 his settlement. D. T. McClymont was pastor five years and enjoyed 
 rich blessings on his labors, resigning in 1882. In 1883, Rev. R. M. 
 Harrison settled for two years, after whom came Rev. C. S. Scott, whose 
 stay was only that of months. On September 1st, 1887, Rev. C. Woelf- 
 kin entered as pastor. The old debt was paid. A parsonage built and 
 encumbered with the debt of its cost. This pastor resigned in Septem- 
 ber 1892, to the painful regret of the church. 
 
 D. D. Read became pastor in September 1892. While pastor, the 
 debt on the parsonage was reduced to two thousand dollars and the 
 place of worship was enlarged and improved. Mr. Read's antecedents 
 becoming known, he resigned and united with another denomination. 
 Sixty members were dismissed and constituted the Calvary Baptist 
 
HACKENSACK Sd3 
 
 church. Rev. G. R. Stair entered the pastoral office in July 1899 and 
 was pastor in 1900. Large congregations waited on his ministry. On 
 account of the misunderstanding and divisions touching Mr. Read, 
 the spiritual and general welfare of the church was seriously depressed. 
 Pastor Stair has happily overcome these, and cheer and encouragement 
 have followed. 
 
 Churches multiply by colonizing and by missions; sometimes, though 
 rarely, they increase by differences. These often ripen into the con- 
 viction, that the welfare of the cause of God in the world will be promot- 
 ed by a peaceful separation rather than by a union of dissenting ele- 
 ments. So it was in Hackensack. Neither quarrel nor even dispute, 
 but peaceful and quiet separation resulted. The Calvary Baptist 
 church by letters of dismission from the First Baptist church, with the 
 intent to constitute a church in a destitute and distant part of the 
 town, where neither rivalry or contention could be supplied to be a 
 motive. 
 
 Dissent touching the pastors' antecedents, was a means among 
 this kindly people to multiply the agencies of good. At a meeting 
 on May 5th, 1895, at the home of William E. Taylor, twenty-seven 
 Baptists made a temporary organization; when a devotional com- 
 mittee was appointed to arrange for social and other weekly meetings. 
 These grew in number and in interest till the advisability of organizing 
 a second Baptist church in Hackensack was questioned. Counsel 
 with pastors and Baptists abroad confirmed the conviction and it was 
 decided to organize a second Baptist church. On September 6th, 
 1896, public service was held in a Hall. Rev. J. K. Folwell preaching. 
 Thenceforth, this service was maintained uninterruptedly; Mr. Folwell 
 preaching. On November 24th, 1896, in the evening, forty three 
 Baptists, by pre\aous agreement, constituted themselves a regular 
 Baptist church. In due time a Sunday school and the usual instru- 
 mentality of Christian activities, were put in working order. Rev. J. K. 
 Folwell, who had been a regular supply and pastor was called to be 
 pastor and entered on his duties. As yet, the building of a church 
 edifice had not been planned for. 
 
 But in December 1899, an offer of four thousand dollars was re- 
 ceived from Deacon Conklin and Mrs. Conklin for that use. Mr. Conklin 
 had been a Deacon of First Hackensack church and was one of the 
 constituents of the Calvary church. He was in hearty sympathy with 
 the plan to increase Baptist forces in Hackensack. On the 18th of 
 February, 1900, the church occupied their house of worship, which they 
 say "is replete with every modern convenience." Pastor P^olwell 
 having enjoyed entrance into the new church edifice and shared in its 
 
394 NEW JERSEY BAPTIST HISTORY 
 
 dedication, resigned on March 1st, 1900. In the next October, 1900, 
 Rev. E. T. Sanford settled as pastor. Deacon Conklin also died this 
 year. But not until he had seen his desire and another Baptist church 
 for which he had prayed was constituted and had worshipped in its 
 sanctuary. The church has had two pastors and one house of worship 
 blessings attended his labors. A peculiarity of First Hackensack is 
 its twofold reorganization, extending over nearly forty years. 
 
 Deacon DeWolf and his family are special figures in the h'story of 
 the First Baptist church. This good man said to Z. Grenelle when he 
 was called to be pastor: "I will stand by you, if you will come and be 
 responsible for your support." He could not mean, that the pastor 
 should care for himself, but rather, that in coming, Mr. Grenelle must 
 assume the conditions under which he became pastor. For forty-years 
 he and his family had stood alone for Christ and his truth and antici- 
 pated the possibilities of the coming of a pastor. Deacon DeWolf and 
 his, now enjoy the approval of his Lord and King in glory. Deacon 
 Conkling was a man of the same quality. He united with others in the 
 constitution of the Calvary church and he has been a means of great 
 blessing to it. 
 
 Mount Salem Baptist church was constituted in November, 1833. 
 A colony of eighty-five members came out of Orange church in New 
 York, under the lead of Deacon J. M. Carpenter. Mr. Carpenter has 
 been identified with Baptist interests in New Jersey many years. He 
 united with the Orange church in New York, by baptism in January 
 1825. He was chosen deacon of that church in New York State about 
 1836. Mr. Carpenter was born in New York State, near Mount Salem. 
 The Orange church originated in New Jersey from second Wantage 
 under the pastoral care of Z. Grenelle. (See Second Wantage His- 
 tory). 
 
 Previously in 1829-30, a house of worship had been built at Mt. 
 Salem by Mr. Grenelle, pastor at Orange, New York State. Rev. L. O. 
 Grenelle, son of Z. Grenelle says: "I heard father tell the ease with 
 which he raised the money for the house at Mt. Salem. The building 
 was 36x44 feet." Antinomianism divided the Mt. Salem church, but, 
 "both parties used the old house till the erection of the new house" in 
 1855-6. The antinomian party has long since died and their place of 
 worship has been as silent as the grave. The first pastor, was Rev. 
 Samuel White, who was pastor from the organization to 1836. In 1834, 
 the church joined the New York Association. Three members were 
 licensed to preach under Mr. ^Vllite's administration. The church was 
 dismissed fom the New York vVssociation in 1837 at its own request to 
 unite with the Sussex Association. 
 
MOUNT SALEM AND RAHWAY 395 
 
 Rev. J. B. Case was pastor in 1837-8. Succeeding pastors were: 
 Samuel Crenelle, 1839; J. R. Morris, 1840; H. C. Hazen, 1841; C. Brink- 
 erhoff, 1843-44; S. Case, 1848-56. The second meeting house was 
 built under the pastorate of Mr. Case, 1855-56; R. Fisher, 1858-61; 
 Supply, 1862-63; J. L. Bennett, 1864-66; Stephen Case, 1867-70; second 
 pastorate; J. Gesner, 1871; C. Brinkerhoff, 1873-76, second charge; 
 E. Thompson, 1877, ordained 1878-79; no pastor 1880-83; M. M. Fogg, 
 1882-86; no pastor, 1886-88; S. Case, 1888-89, third charge; A. O. Gil- 
 more, 1894-95; S. U. Edward, 1896-1900. Seventeen pastors have 
 ministered to the church. Mr. Brinkerhoff has had two, and Mr. S. 
 Case, three pastorates. The second house of worship was erected. 
 The first house having been built before the church was formed and 
 had been in use twenty-seven years. The church experienced a division 
 on account of Antinomianism. 
 
 Originally the site of Rahway was divided into three districts, 
 separated by marshes. The northern district was Rahway proper, 
 in which several churches had been located. In each of these districts, 
 were Baptist families, who occasionally met in social meetings as early 
 as 1832. To them, pastors at Plainfield, Samptown and New Bruns- 
 wick preached. Fourteen resident Baptists decided in March 1833, 
 to constitute a Baptist church. Rev. B. C. Morse was the first who 
 was baptized into Rahway church. 
 
 Later he entered the Baptist ministry and proved an able minister 
 of the New Testament. A donation of lots on which to build a house 
 of worship was made by Mr. E. W. Frazee and the building was begun. 
 Subsequently, a more central location was proffered, where a good 
 house was built. Rev. M. Barlow became pastor in July 1834, and 
 enjoyed prosperity in the year in which he ministered to the church. 
 The membership in that year grew from fourteen to forty-six. In 
 the spring of 1836, Mr. S. J. Drake was called and on May 6th, was 
 ordained as pastor. Mr. Drake resigned in July 1839. Another long 
 interim came, but on July 29th, 1840, Mr. D. H. Gillette was ordained 
 for the pastorate. Ill health, however, compelled his resignation in the 
 spring of 1842. 
 
 Soon after he died the death of the righteous. Rev. J. B. Breed 
 settled as pastor June 1st, 1842, continuing but eight months. In 
 this period, one hundred and ten were baptized. The shortest pastorate 
 had thus the largest revival the church has enjoyed. Mr. William 
 Rollinson was called to be pastor in May 1843, but a previous engage- 
 ment prevented an acceptance. In the next month, the call was re- 
 newed for acceptance at the end of his engagement. This was accepted 
 and he was ordained on November 28th, 1843. 
 
396 NEW JERSEY BAPTIST HISTORY 
 
 His first charge at Rahway lasted six years. In it, the debt on 
 their house was paid. Lots were bought and a chapel built for the 
 Sunday school and for social uses. Rev. W. H. Wines was pastor from 
 June 1st, 1850 for three years. The small salary limited his service. 
 On June 19th, 1853, Pastor William B. Tolan entered on his duties. 
 Troubles came and Mr. Tolan resigned on December 18th, 1855. In 
 May 1856, Mr. RoUinson arrived in New York and on July 1st, 1856 
 began his second charge, that lasted for more than eight years. A 
 local missionary was employed. The meeting house remodeled. Two 
 mission Sunday schools established; one of which became a Baptist 
 church. 
 
 The Civil War began in 1861 . The financial derangement wrought 
 serious changes and Mr. RoUinson resigned in November 1863. In 
 September 1865, Rev. E. E. Jones settled and resigned in October 1868. 
 C. G. Gurr followed and closed his labors. After Mr. Gurr, came E. A. 
 Wheeler on February 1st, 1871. Ill health compelled him to suspend 
 his work and on his return from the South he resigned in August 1874. 
 Rev. A. C. Lyon had some relation to Rahway church and propositions 
 to unite the mother and daughter (Irving street) and various plans to 
 relieve the strait of the times were under consideration. At this time 
 the thoughts of the people clustered about their former pastor, William 
 RoUinson and a call was sent to him for a third pastorate in 1875. 
 
 He accepted, remaining tiU his death, December 27th, 1891. In 
 all he had been pastor three times and in aU thirty years and more. 
 Mr. RoUinson was an able preacher, a high toned Calvinist and so did 
 not wear out or tire his hearers and returned to the sanctuary, confident, 
 not in the man, but in the message he brought to them. Several of his 
 sermons have been published by an unanimous vote of the body thej' 
 were preached to. Six members have been licen.sed to preach. The 
 first house of worship w-as in use more than forty years. The second, 
 begun in 1876, is now in use. Twelve pastors have ministered to the 
 church. One held the office three times, at intervals of .six and twelve 
 years and each succeeding charge longer than the preceding one, and 
 the last up to his death, sixteen years. 
 
 New Durham Baptist church was constituted as Seaconcus in 
 March 1837. Rev. J. Houghout was its pastor from the beginning to 
 1838. Rev. H. Davis followed, closing his pastorate in January 1844. 
 Then Rev. G. F. Hendrickson became pastor and was foUowed by Rev. 
 R. Thompson. In 1847, Mr. Hendrickson was recaUed continuing till 
 1852. The church first joined the Hudson River Association and 
 joined the East New Jersey Association in 1848. One of the 
 members was licensed to preach while Mr. Hendrickson was pastor. 
 
NEW DURHAM 397 
 
 Repairs and changes were made in the meeting house in 1851. In Mr, 
 Hendrickson's charge, growth and increase were enjoyed. Rev. J. 
 Perry settled in 1852 and in 1854 they sold their old church edifice, 
 getting a better location and in February 1855, dedicated the basement 
 of their new house of worship. 
 
 The next year, 1856, their sanctuary was completed and dedicated. 
 At the beginning of 1858, Mr. Perry resigned. Supplies served the 
 church till the close of 1859, when J. W. Gibbs became pastor and 
 retired in 1862. Rev. H. H. Bawden was pastor after Mr. Gibbs in 
 1863 and was followed by Rev. W. D. Wright for three years to 1866. 
 Piistor J. A. Metz served in 1867 and then Rev. G. F. Hendrickson had a 
 third charge of two years, in which a special work of grace was enjoyed 
 and the mortgage on the church was cancelled. Mr. Hendrickson 
 resigned in October, 1869. The following pastors succeeded were: 
 J. E. Perrine, 1869-71; T. F. Clancy, 1871-74; F. Scott, 1875-79; Mr. 
 Reed came and removed the same year. R. M. Harrison, 1881-82; 
 E. N. Harding, 1883-86; L. W. Giles, 1886-87; C. S. Daniels, 1891-92. 
 From 1887 to 91 there was a permanent supply, also in the interval 
 of 1892-94. In 1894-1900, Mr. W. L. Wardell was pastor. A parson- 
 age was built in 1896. Two houses of worship were built by the church. 
 One was sold in 1854, on account of its location. Twenty pastors have 
 ministered to the church. One of them was pastor three times and 
 enjoyed prosperity in each period and more in the last term than in 
 others. 
 
 W^ 
 
CHAPTER XLI. 
 
 ORANGE AND OLD BRIDGE. 
 
 Mr. John Hatt, a licentiate of tlip North Church, New York City, 
 originated by his immediate personality the First Baptist church of 
 Orange. Baptist families of New York had mo\'ed to Orange and were 
 accustomed to meet on the Lord's day in their homes for worship under 
 the superintendence of Mr. Hatt, who though more than three score 
 years old and in infirm health, delighted in the work of God and main- 
 tained the meetings with unabated interest until these Baptists decided 
 in December 1836 to constitute a Baptist church. 
 
 At an appointed time, June 14th, 1837, fifteen disciples consummat- 
 ed their fellowship in the organization of the First Baptist church of 
 Orange. Mr. Hatt united with them in their covenant. The school 
 house was the place of worship on the Lord's day and the house of Mr. 
 Hatt the place for social meetings. Nearly three years passed before 
 the church had a pastor, in the meantime the memberehip grew to 
 twenty-six, chiefly by baptism. Limited means prevented the erection 
 of a meeting house. In 1840, Rev. J. Beetham was called to be pastor, 
 remaining one year. A Sunday school was begun. On January 3rd 
 1843, Josiah Hatt was ordained for pastor. He remained till in 1844. 
 
 Forty members were added to the church in 1843. Thirty-one of 
 them were baptized and it was resolved to begin the erection of a house 
 of worship on August 30th, 1843. Josiah Hatt was the son of the 
 beloved John Hatt and on his resignation in October 1844, he returned 
 to his studies, despite the protests of the church. AVhile pastor, a house 
 of worship was so far finished that the basement was opened for worship 
 January 1st, 1844. Rev. I. N. Church became pastor in October 1844, 
 closing his labors at Orange in May 1848. Mr. J. McLeod supplied 
 the church for three months and was ordained for pastor January 3rd, 
 1849, remaining till April 1851. Mr. E. T. Hunt was ordained in Janu- 
 ary 1852 and supplied the church till March 1853. Worship continued 
 in the basement until 1859. A legacy of one thousand dollars left by 
 Col. M. Reynolds of Newark, made it possible to finish the upper room. 
 W. D. Hedden had been licensed by the church in 1853 and in 1855 was 
 called to be pastor. 
 
 Pastor Hedden served the church for a year to June 1856. Again 
 a licentiate ministered to early in 1858 and then Mr. Hedden was called 
 
FIRST ORANGE 399 
 
 to a second charge. From 1860-70 the minutes have disappeared. In 
 February 1881, the following was adopted: 
 
 Whereas, Rev. W. D. Hedden has faithfully served this church 
 as its pastor for twenty-five years, 
 
 Resolved, That we celebrate the coming anniversary with such 
 exercises as shall be fitting for the occasion. 
 
 A full week of happiness was enjoyed in the second week of Ma)' 
 1881. The completion of their church edifice and the increase of pop- 
 ulation, by the overflow from New York City introduced problems of 
 church extension. Those resident in the vicinity of the house of wor- 
 ship decided to maintain worship in it. Those hving in North Orange 
 resolved to organize a Baptist church in that neighborhood. A hall 
 had been rented and services begun in it in 1857 and the North Orange 
 church was constituted that year. On February 1st, 1882, Pastor 
 Hedden resigned, his resignation previously having been rejected. In 
 the next May Rev. William F. Taylor settled as pastor on July 1st, 1882, 
 remaining till May 1st, 1889. 
 
 Seven years of useful and efficient service. Rev. J. A. Chambliss 
 followed Mr. Taylor September 1st, 1889. About this time, lots were 
 bought in a new location on which to build a new sanctuary. This 
 house was begun in 1891 and dedicated in June 1892, contrasted with 
 the first house begun in 1844 and dedicated in 1859. Fifteen years in 
 progress, illustrates the growth of the church and of its resoiu'ces. This 
 last house was beautiful in location and as much so in its architecture 
 and appointments for convenience and fitness for church work. Pastor 
 Chambliss resigned in June, 1899, and was followed by Rev. D. D. Munro 
 in December 1899. Members have been dismissed who, with others 
 have constituted churches. The North church, however, is the own 
 child of First Orange and this, with not only the entire accord of the 
 North church, but with special reference to advancing the Kingdom of 
 God Some members have been licensed to preach. The church has 
 had twelve pastors. Special mention should be made of John Hatt. 
 For several years, he cared for the field and the coming church. His 
 home was the place of meeting for prayer for years and he was more 
 than pastor. Josiah, his son, was the second pastor. Father and son 
 were much alike: Gentle, loving, godly men. Their companionship, 
 heavenly and their memory is blessed. It will inform some that in 
 1873, the First Orange Church changed its designation in the Associa- 
 ation minutes to East Orange Church, signifying its location as distinct 
 from North Orange and West Orange churches. 
 
 North Orange church had an origin specially characteristic of 
 Godliness. In 1857, the First Orange Church had a membership of 
 
400 NEW JERSEY BAPTIST HISTORY 
 
 fifty and wiis using the basement of an unfinished house, wliich it had 
 been using for thirteen years. Baptists in North Orange asked: "Can 
 you not spare us now and you in East Orange care for the First church 
 and for the Baptists living hereabout?" First Orange replied: "Yes." 
 Then seventeen took letters of dismission leaving only thirty-three 
 in a population imbued with the demands of a city life. The seventeen 
 hired a hall. Ten other Baptists joined them. A Sunday school was 
 begun. And, on November 5th, 1857, these twenty-seven constituted 
 themselves the "North Orange church." 
 
 In the meantime, a pastor had been found, Mr. J. B. Morse and on 
 the day set for the recognition of the church, he was ordained. Mr. 
 Morse resigned in 1860 and was followed by Rev. George Webster. 
 A hindrance to secure the best location for their meeting house, delayed 
 its beginning. However, it was begun in 1861. Probably the fire 
 which burned the hall where the church met for worship hastened the 
 building of the church edifice. It was finished and in use in 1862. 
 Rev. G. E. Horr settled as pastor in 1863 and resigned in 1866. Rev. 
 J. F. Elder became pastor in 1867 and closed his pastorate in 1870. 
 Soon after. Rev. Wm. Hague entered on the pastoral care. In 1873, 
 a new and spacious sanctuary was in progress and dedicated in 1874. 
 Pastor Hague resigned in 1875 and was succeeded by Rev. E. Judson 
 who was ordained in May 1875. An Orange Valley mission chapel 
 was begun in 1878. Two missionaries were employed in 1879. One 
 for the valley mission and one for the Washington street mission. 
 Pastor Judson resigned in 1881 and on the next October, Rev. T. S. 
 Barbour settled as pastor. 
 
 Assistant Pastor H. B. Steelman also resigned and Rev. R. L. 
 Martin was called to take Mr. Steelman's place. Mr. Barbour resigned 
 in September 1884 and in November of that year, a colony at the 
 Washington street mission organized as a Baptist church. Assistant 
 Pastor, J. L. Davis entered on the pastoral care of Washington street 
 church. Rev. J. T. Dickinson entered on the charge of the North 
 Orange church in 1885. By the erection of a building adapted to 
 Sunday school uses in 1888, special opportunities were given for an ad- 
 vance in that department of Christian work. A chapel of generous 
 size in a desirable location on Prospect street was completed in 1895, 
 costing twelve thousand dollars. Another chapel was begun at Watch- 
 ung Heights inW est Orange in 1896. Mr. Dickinson is pastor of North 
 Orange church, now in 1900. Numerous missions are characteristic 
 of North Orange church, an accession to it of men of wealth and of 
 positive active Christian diligence, enables the church to undertake 
 enterprises possible to but few churches. 
 
NORTH ORANGE AND WASHINGTON STREET 401 
 
 Eight pastors have served the church. Of them, the present pastor 
 has held the pulpit more than one third of the church life, excepting 
 the assistant pastors. Three churches have been colonized from. 
 North Orange, an Afro- American, Washington Street and Prospect 
 Street. At one time, thirty-five young men were being educated for 
 the ministry in whole or in part by the church. Such a record contrasts 
 with older churches that have become weak by caring for themselves. 
 One member of the church is President of the New Jersey Baptist State 
 Convention, E. J. Brockett, elected in 1896 and stiU holding the trust 
 and that, with universal confidence in his intelligence and impartial- 
 ity. 
 
 The Washington street church was colonized from North Orange 
 Baptist church. Previously North Orange church had built a chapel 
 on Washington street and had employed an assistant pastor, Rev. I. 
 L. Davis, on whom was devolved the special charge of the Washington 
 Street mission. Mr. Davis was engaged to care for it in 1879 and had 
 it under his care for about four years before its constitution as a church. 
 Upon its organization as an independent body with a membership of 
 thirty-nine members, he being one of them, he became the first pastor. 
 Grateful mention is often made of the help of the mother church and of 
 its members. Pastor Davis resigned in February 1886, having been 
 identified with the mission six years. In the next April, Rev. E. D. 
 Clough became pastor and at the end of six years he removed in June 
 1892. Rev. H. Cross settled as pastor January 1st, 1893 continuing 
 till 1896. Mr. Cross was followed by Rev. P. J. Lux, who in 1900 still 
 ministered to the satisfaction of the people. Four pastors have served 
 the cliurch with the full average of prosperity. 
 
 In the fall of 1892, two members of North Orange church and two 
 of the Washington street church started a Sunday school in a Hall on 
 Prospect street, East Orange. J. M. Burr of North Orange church was 
 chosen superintendent. The growth of the school and the interests 
 clustering about it, made more room necessary and in 1894, North 
 Orange church bought a large plot of ground on Prospect street and 
 built a beautiful and roomy chapel on it at a cost of twelve thousand 
 dollars, which was dedicated in February 1895 and the Prospect Street 
 church was constituted in July 1895, with a membership of twenty- 
 eight. 
 
 North Orange sent six of these: Bloomfield, and Washington St. 
 (of Orange) churches and resident Baptists made up the number fifteen. 
 Others from North Orange were added next month. Early in 1895, 
 Rev. M. G. Coker was engaged as a supply and when the church was 
 formed, was its first pastor, remaining till 1897. On January 26th, 
 25 
 
402 NEW JERSEY BAPTIST HISTORY 
 
 1898, Rev. M. V. MacDuffio became pastor and was still in office in 1900. 
 Pastor Dickinson of North Orange church offered to pay four thousand 
 dollars of the debt, if the Prospect Street church would pay one thous- 
 and in the next three years. The offer was gladly accepted and within 
 a few weeks, the church paid their thousand and the church was finan- 
 cially unencumbered. The mother church has thus brightened the 
 future of the young church. There have been two pastors of the 
 church. One house of worship, that built by the North Orange church, 
 for which Prospect church has paid but one thousand dollars. North 
 Orange church appears thus far to have cancelled (except the one thous- 
 and dollars) all claims against the property. 
 
 The church at Washington, South River, Middlesex Co., had lapsed 
 into Antinomianism by a majority vote, in and about 1835. The minor- 
 ity declined to assent to the suicide. Kingwood lived anew in Baptist- 
 town and at Washington, Tabernacle maintained the Baptist name 
 at South River and Herbertsville redeemed the Baptist name from 
 dishonor. Not, however, till the minority at Washington had called a 
 council to advise them. 
 
 The majority repudiated any compromise, whereupon thirteen mem- 
 bers of South River church, met with a council called at Herbertsville on 
 November 4th, 1840, and were recognized as the Independent Baptist 
 church of Herbertsville. There is some obscurity as to the name of the 
 church. In some minutes of Association it is Bethel church first 
 Washington. In others, Washington and Herbertsville. The Board of 
 the State Convention sent Rev. William V. Wilson to preach to the new 
 church. He was there six months and had a glad welcome. In May, 1844, 
 Rev. S. Sproul was pastor closing his labors there in 1848. The next Jan- 
 uary ReA'. L. S.Stelle was pastor for two years, closing his charge at the 
 end of 1851. Rev. J. Salisbury ministered as pastor for two years 
 into 1859. On November 20th, 1859, Rev. H. H. Rouse began his 
 pastorate continuing till January 1874, fifteen years. Mr. Rouse had 
 a prosperous service. At the end of his charge, a righteous discipline 
 developed a faction, which, when excluded, with others, constituted 
 themselves a church at Washington. Herbertsville, with other churches 
 nearby being a unit in support of Brother Rouse. Mr. Rouse then 
 
 Rev. C. P. DeCamp followed in October 1874 and retired in 1876. 
 Certain good and influential members of the Board objecting to aid 
 the church. It would have peri-shed but for the missionary Committee 
 of the Association, and students from Peddie Institute, who supplied 
 the pulpit for many months. The positive convictions of Baptists, who 
 had learned the truth, aided them. Rev. M. M. Fogg was pastor in 1886 
 
HERBERTSVILLE, OR OLD BRIDGE 403 
 
 and resigned in 1889. Death ended objection to aiding the church 
 and an appropriation was cheerfully made. Rev. L. O. Grenelle supplied 
 the church in 1890 and Rev. M. N. Smith followed, staying three years. 
 In 1895, Rev. L. A. Schering settled and was pastor till 1899 The 
 church has had thirty-five years of pastoral care. Of that, Mr. Rouse 
 had more than one third of that period. It lives, despite the plague 
 of antinomianism and a faction that destroyed its peace and bad preju- 
 dices that cut it off from needed aid. A house of worship was built 
 in an early day. A condition in the deed that it shall never be en- 
 cumbered with debt has hitherto preserved it and will stiU. While Mr. 
 Smith Avas pastor the building was much improved. A lady, whether 
 a member of the church or not, we do not know, gave her home for 
 parsonage uses and thus the church is in a better condition than hither- 
 to. 
 
 ma 
 
CHAPTER XLII. 
 
 SOMERVILLE, MULLICA HILL AND BERKLEY. 
 
 Somerville is compassed by New Brunswick, Plainfield and Flem- 
 ington, each a center of Baptist influence and strength. There was, 
 however, an intermediate community of Dutch Reformed, who had 
 settled in the rural sections, strangely ignorant of Baptist ideas, both 
 of church order and of the Ordinances. The dense mist of this super- 
 stition, wholly absorbed the light that otherwise might have reached 
 the town. 
 
 Sometimes such communities are suddenly awakened by a baptism 
 that compels them to think of John the Baptist and of the son of Man; 
 of Philip and the Eunuch; the "going down into the water;" of the 
 "burial by baptism and of a burial in baptism," a baptism which it is 
 impossible to disassociate with a New Testament baptism and as im- 
 possible to associate with a "sprinkling." Thus in Somervdlle in Oct- 
 ober, 1842. Mr. Samuel B. Tunison, brought up in the faith of a Dutch 
 Reformed church, converted in a Methodist church, decided to be and 
 to do, wliat the New Testament enjoined and with the universal result 
 of honest Bible inquiry, became a Baptist. Conferring with Rev. 
 Mr. Barker, pastor of the Samptown Baptist church, the pastor offered 
 to come to Somerville and to baptize Mr. Tunison. The plan was 
 adopted and Somerville people saw for the first time in their midst a 
 Gospel baptism. 
 
 Later, Mr. Barker alternately with Rev. S. J. Drake of Plainfield 
 preached regularly on Lord's day afternoon at Somerville. 
 Baptist residents appeared. Ere long, Rev. B. N. Leach baptized a 
 Mr. Shattuck in Somer^ulle. Mr. Pethnel Mason, a member of the 
 Dutch Reformed church in Somerv-ille united with the First Baptist 
 church of New York City. Mr. Mason and Mr. Tunison were in con- 
 cert for the constitution of a Baptist church in Somerville and effected 
 their aim on October 31st, 1843. Eleven members constituting the 
 church, one of them was Mr. J. B. Saxton, a student, who had occasion- 
 ally preached for Baptist churches. The first to be baptized into the 
 church were Mrs. Mason and Mrs. Shattuck. On January 30th, 1845, 
 the house of wonship was dedicated. Mr. Saxton had been called to be 
 pastor in 1844, but chose to continue his student's course. 
 
 In April 1845, Mr. H. C. Fish was called to the pastorate and was 
 ordained the next June, remaining until January 1st, 1851. Mr. G. P. 
 
SOMERVILLE AND MULICA HILL 405 
 
 Nice followed and was ordained in May 1851. He was pastor seven 
 years. Rev. J. N. Fol well succeeded for eighteen months. B.C.Morse 
 settled, remaining till January 1866. In the spring of 1867, H. D. 
 Doolittle became pastor. Soon after he came, a parsonage was bought. 
 Mr. Doolittle resigned in August 1872. Necessity compelled the erection 
 of a new church edifice, which was dedicated December 4th, 1873. Rev. 
 G. W. Clark entered the pastorate in September 1st, 1873. In the 
 winter, 1873-4, a parsonage was built on the lot on which the new church 
 edifice stood. Many were added to the church. Mr. Clark was laid 
 aside by illness in 1875, but remained as pastor until May 1877. Mr. 
 Clark while here issued his "Harmony of the Four Gospels and Commen- 
 taries on the Gospels of Luke and John." Previous to this, while pastor 
 at Ballston, N. Y., he had published similar works on the Gospels of 
 Matthew and Mark. Since then he has extended the work to the end 
 of Philemon. 
 
 On January 1st, 1878, Rev. J. B. Mulford became pastor, resigning 
 in June 1881. Supplies preached till October 1st, 1883, when Rev. 
 G. E. Horr settled and in the five years of his stay, ejoyed the unabated 
 love of the people. On October 1st, 1889, Rev. A. Parker was pastor, 
 but closed his pastoral care in October, 1891. Rev. F. A. Smith began 
 his pastorate in June 1892 and was pastor in 1900. Two members have 
 been licensed to preach and two houses of worship have been built, 
 also two parsonages. Special mention may be made of Mr. P. Mason. 
 He was foremost in aU denominational work at home and abroad. 
 The church has attained to both strength and influence. 
 
 Prior to the constitution of the MuUica Hill Baptist church, there 
 had not been a Baptist church within the present boundaries of Glou- 
 cester County. On the direct road from Salem to Camden, passing 
 through Mannington and Woodbury, a distance of thirty-six miles, 
 there was not a Baptist church. Woodstown in Salem County was 
 two miles off the direct route and eight miles from Mullica Hill. The 
 road from Bridge ton to Camden was also without a Baptist church, 
 save as travellers passed through Pittsgrove, west of the direct route. 
 
 In fact, east of Pittsgrove and Mullica HiU, the population was 
 very sparse, the country desolate and lonely, by the edge of the "Pines." 
 Between Woodbury and Camden up to about 1840, as the writer knows 
 well, it was a "Pine" Region. Pastors within reach of scattered hamlets 
 in the "Pines" and missionaries of the State Convention supplied the 
 people with the means of grace. It is a great mistake that as in 1700, 
 there were only three Baptist churches in New Jersey there must have 
 been a serious destitution; or that if in 1800, only about thirty Baptist 
 churches were in the state, that the churches had made small progress 
 
406 NEW JERSEY BAPTIST HISTORY 
 
 In fact, in 1700, there were at least thirteen to fifteen houses of worship 
 among the three churclies and the pastors each included the state as 
 their field. There were also from twenty to thirty localities where 
 Baptist preaching was regularly maintained in which strong and efficient 
 Baptist churches were subsequently founded, constituting now the 
 strength of the denomination. 
 
 Hezekiah Smith acquired ideas of mission work in New Jersey 
 and took them to New England. Oliver Hart of First Hopewell attested 
 in S. C, his mission training in the Jerseys. There had been Baptist 
 preaching in MuUica Hill, long before the Baptist church was formed in 
 1845. Henry Smalley.who died in 1839, preached there. The Board 
 of the New Jersey State Convention sent a missionary there. Rev. C. 
 Kain of Pittsgrove often did missionary work there, when suitable 
 places could be secured. In the spring of 1845, Baptists there rented 
 a hall. Congregations grew. In due time, at a meeting in the home 
 of Benjamin Lloyd, in April 1845, it was agreed to constitute a Baptist 
 church, in which eighteen covenanted with each other in mutual behalf. 
 
 The Assembly in which these entered was held later in a grove 
 near the town. Naturally, the desire of the people was that Mr. C. 
 Kain be their pastor. Mr. Kain had labored most efficiently in behalf of 
 a Baptist church. For seventeen months he was pastor of both Pitts- 
 grove and of Mullica Hill churches. Deacon John Mulford and Abigoil, 
 his wife, gave a large plot of ground in the center of the town for a church 
 edifice, a parsonage and sheds for the beasts bringing rural members to 
 the house of God. Deacon Mulford was also much the largest contrib- 
 utor of the funds needed for the church buildings. 
 
 Mr. Kain was pastor at Mullica Hill for twenty years. It is easily 
 known that the resignation of Mr. Kain was a great shock and only 
 persistence made it final. Rev. W. B. Toland was pastor for the 
 ensuing six years. To their great satisfaction, Mr. Kain began his 
 second charge, lasting seven years in 1872. His second resignation 
 was in despite of the protest of church and congregation. In June 
 1880, Rev. William Warlow- was welcomed. More so, since Mr. Kain 
 indorsed him. Serious trouble, involving the place and existence of 
 the church arose and pastor Warlow resigned in 1883. Mr. J. H. Hamil- 
 ton was ordained in June 1884. Pastor Hamilton restored the former 
 concord and cheer. Converts were baptized. The Berkeley Mission 
 was revived. A house of worship built there through Deacon Mulford, 
 became a birthplace of souls and fourteen were dismissed to constitute 
 a church at Berkeley. The place of worship was given to the Berkeley 
 church. Pastor Hamilton resigned, but on request withdrew it, for 
 a while. 
 
MULLICA HILL AND BERKELEY 407 
 
 In 1888, his resignation was renewed and accepted with regret. 
 On September 1st, 1888, Rev. J. L. Watson entered the pastoral office. 
 His charge was too short. His health was shattered by the wounds 
 he had received and hardships suffered in the Civil War and the only 
 alternative was to resign, but the church was loath to part with him. 
 Rev. J. J. Davies became pastor October 1891, and is now (1900) pastor. 
 Mr. Davies was identified with the mission at Swedesboro and has the 
 co-operation of the church at MuUica Hill. The meeting house is kept 
 in good repair, another at Berkeley is also well kept. Pastor Kain was 
 a noble son of a noble father. Deacon C. Kain of Marlton, a constituent 
 of Haddonfield and again of Marlton church, when it built its last 
 church edifice in the village of Marlton. To him, Haddonfield owes 
 a vast debt of gratitude and no less, does Marlton also. 
 
 The church at Berkley was constituted April 14th, 1887, with 
 fourteen members, dismissed from MuUica Hill, of which it was a mission 
 About a year after, it was recognized as a Baptist church and had 
 grown to thirty members. Rev. T. W. Wilkinson was a supply till 1889. 
 A sister in the church was missionary in Burma. In 1890, Rev. J. 
 Dussman was a pastoral supply under whom they enjoyed prosperity. 
 Deacon J. Mulford of Mullica Hill, had previously largely provided a 
 place of worship in Berkley mission. Rev. J. C. Madden was pastor 
 in about 1891-2, retiring in the latter year. A fire had badly marred 
 the interior of their house of worship, but it had been entirely repaired 
 in 1894. Rev. A. H. Whynkoop was pastor in 1895 and in the next 
 year. Rev. W. T. Paulin ministered, whom Rev. J. W. Davis followed 
 in June 1897, and was succeeded by Rev. J. H. Galliffe. There have 
 been six supplies and pastors ministering at Berkley church. This may 
 explain its slow growth, its dependence on foreign aid. 
 
CHAPTER XLIIL 
 
 HOBOKEN AND JERSEY CITY. 
 
 Hoboken is a New Jersey suburb of New York City. The place 
 was a large town, before a Baptist church was in it. In November 
 1845, a Baptist church was constituted there with fourteen members. 
 Mr. J. Batey is reported as pastor in 1846. In the same year in which 
 the church was formed, a house of worship was begun. Rev. J. Hatt 
 became pastor in 1847 and in the eight years ensuing held the pastoral 
 charge. The old house of worship was sold about 1852 and a new and 
 larger place built and presumably finished in 1853. 
 
 Pastor Hatt resigned in November 1854. He was followed in 
 January 1855 by Rev. A. S. Patton, who closed his work in Hoboken 
 in 1859. A. Harris followed in 1860, remaining twelve years. W. R. 
 Maul held the pastorate two years. In the next six years, Rev. W. S. 
 Goodno was pastor to 1881. Under G. L. Hunt's pastorate, between 
 1881 and 85, the house of worship was improved in 1882 and in 1884 
 all debts were paid. While Rev. C. Coleman was pastor in the interim 
 1885-89, a mission chapel which had been previously built was put in 
 good order at considerable cost. Rev. J. Finch ministered to the 
 church in the period of 1889 to 1895. A new meeting house was built 
 in 1890, to accommodate the increased congregation. Rev. J. P. 
 Hunter was the next pastor holding the office for three years from 1895 
 to 98. The present pastor in 1900 is. Rev. W. C. Richmond, having 
 begun his charge in 1898. Three houses of worship have been in use 
 by the church. One built in 1846-7. Another erected in 1852-3; a 
 third in 1890. Eleven pastors have ministered to the church. Each 
 of them has had a successful and happy charge. 
 
 We are indebted to the Rev. W. H. Parmly for the first consecutive 
 account of Jersey City Baptist interests. And yet, it was impossible 
 for him to get hold of the facts which long preceded his personal relation 
 to the Baptist cause in the city in which he was so long a pastor and 
 under whose management, Baptist interests took shape and order. The 
 site of Jersey City was first known by its Indian name, Areseheckhouck. 
 
 When the Director-General of the West India Company came 
 to America, in 1638, the tract was named, Paulus Hook, Numerous 
 settlements were made by the Dutch in New Jersey, on the North, 
 west and south of the site of Jersey City. Settlers preferred the high 
 lands which compassed the low, marshy ground on which Jersey City 
 
JERSEY CITY 409 
 
 was located. Hollanders knew the cost of reclaiming such land. More 
 than two hundred years after Manhattan Island had oeen colonized. 
 When in 1820, Jerse}' City was incorporated, it had only three hundred 
 residents and in 1840, the terminus of railroad and of canals and New 
 York was feeling the constriction of its limits, Jersey City had only a 
 population of 4,000. From then, the population increased rapidly. 
 Land and lots were cheap and there was plenty of it. Convenience and 
 economy disposed the down town people of New York to make their 
 home across the river. 
 
 Of these mongrel peoples, some were the best, pious and enter- 
 prising and some were the worse; Jersey City was a refuge for evil doers. 
 Of Baptists,a large foreign element were English, uncongenial with 
 each other and as much so with American Baptists. Tliis condition 
 prevented the co-operation essential to our denominational interests. 
 Church organizations, maintained a nominal existence and disappeared 
 in the dust of contention. Thus Jersej' City lay open, the Baptist forces 
 unassociate tiU Wheelock Parmly went there. A most amiaole man 
 and needing all his endowment of that quality, he began his work. 
 In 1828, James Howe, a member of Oliver street Baptist church moved 
 to Jersey City and began a prayer meeting in his home. His effort 
 did not result in the constitution of a Baptist church. Seven years 
 after, a man who had been a Methodist and was now a Baptist minister, 
 undertook to form a Baptist church, but the old disagreement broke 
 it up and Mr. Provost's effort was a failure. 
 
 Rev. Jonathan Going and Rev. William Moore preached at times 
 in Jersey City. A building of J. P. Hill and the home of William Bum- 
 stead were places of meeting. Rev. Vv'illiam Moore and Mr. Howe were 
 appointed a committee to confer with Baptists about an organization 
 and on November, 27th, 1838, it was resolved: "That we engage the 
 services of Rev. J. Houghnout as pastor for six months and that we give 
 him four dollars per week." This arrangement lasted till March, 1839, 
 when a council advised the organization of a Baptist church of Jersey 
 City and of Harsimous with a membership of thirteen. Among them 
 were John P. Hill and James Howe. Eligible lots for a meeting house 
 were given, but v/ere conditioned upon holding "no abolition meetings 
 in their house of worship. The condition in the gift made the people 
 reject the gift. An abolition or anti-slavery movement w^hich brought 
 on the war of 1861-65, had advanced to a positive tone in the northern 
 states. A small house of worship was built on Barrow street. 
 
 The Baptist family in Jersey City was made up of various nationali- 
 ties, of divers ideas, due to the prejudices of education. Pro and anti- 
 slavery discussions and the positiveness developed by the independency 
 
410 NEW JERSEY BAPTIST HISTORY 
 
 of our church government bore fruit in bitterness. In September 
 1840, a resohition forbade the use of the meeting house to the anti- 
 slavery society, unless three-fourths of the members present at a church 
 meeting agreed to it, so that each party was careful to see that the 
 other side liad no such majority. This meant contention. This order 
 continued two years, when forty-six members withdrew and united 
 with the McDougal street Baptist church, New York City and were 
 known as the eiglith district of the McDougal Street Baptist church. 
 Pastor Duncan Dunbar ministered at set times to these disciples. On 
 March 11th, 1844, the.se were recognized as a Baptist church. 
 
 These conditions of membersliip indicate the ideas of the members 
 of this second Baptist church. Article 7 and 8 forbade membership to 
 a slaveholder and to a member of a secret society. This church lived 
 to November 1847. Its pastors were: William RoUinson, S. C. James, 
 J. M. Morris, William Gooding to February 1847, when it died. A 
 third Baptist church worshipped in the Lyceum. How it came to be, 
 is not known. It had one pastor, Arus Haynes, a "devoted and conse- 
 crated Christian gentleman." His health was impaired by his labors 
 to do good and he was compelled to resign in 1847. In a few years 
 after he died. The church disheartened by his removal, was merged 
 into the First Baptist church of Jersey City. Before 1847, the meeting 
 house on Barrow street was sold for debt. These experiences showed 
 the folly of discord and led to the adoption of a resolution of sympathy 
 in August 1847, by the second church for the first church and it resolved : 
 "We have heard with deep regret of the step taken by our brethren in 
 Harsimous and that we advise them to come together once more to 
 meet with us and to consult together, respecting the best means to 
 adopt." 
 
 This action was followed by another in the next month: 
 
 "Resolved, That Jersey City is ready to form a union of the Baptist 
 churches of this place, when the Grand street church is ready." 
 This action of the second church was as the breath on the bones in the 
 valley in Ezekiel's vision, life and unity to the perishing Baptist interests 
 in Jersey City. On March 1st, 1848, at a meeting in which the three 
 Baptist churches of the city were represented, the following was adopted: 
 
 "WuEREAs, The Baptists of Jersey City and Harsimous, heretofore 
 divided by differences of opinion. 
 
 Resolved, That we proceed to organize a Baptist church to be called by 
 a name not yet resolved on." 
 
 The results of this action, verified the 133d Psalm: "Behold, how 
 good and how pleasant it is, for brethren to dwell together in unity." 
 At this date and in this meeting, March 1st, 1848, the Union Baptist 
 
JERSEY CITY, FIRST 411 
 
 church was organized with a constituency of sixty-eight members. 
 Twenty years after, on March 1st, 1868, the name was changed to "First 
 Baptist church of Jersey City." 
 
 Really, if not the fourth, some other. Still it is the first, because 
 a union of all others and the survivor of all that preceded it. The "Union 
 Baptist church" eventually absorbed all Baptists in Jersey City. These 
 steps, which inaugurated the unity of Jersey City Baptists were taken 
 by the forty-six Baptists who had withdrawn and had joined the Mc- 
 Dougal street Baptist church in New York City. The Union Baptist 
 church rented a hall and the supplies maintained devotional meetings 
 on the evenings of week days. In December 1849, Rev. W. Verrinder 
 settled as pastor. Mr. Verrinder was a special pro\adential gift to the 
 young church. On account of the former divisions and of the diversity 
 of opinions united in the one church; tact, intelligence and piety were 
 requisites in its pastor and having the gift of "good common sense" 
 and combining the gold of silence and the silver of speech, he was 
 happily adapted to his charge. His ministry was fruitful and while 
 pastor, the peace of the church was assured and relationship to all lines 
 of Christian and mission work at home and abroad was maintained. 
 A house of worship was also built and occupied. In 1853, Pastor 
 Verrinder was called by the Jersey Cit}' Missionary Society to serve it 
 in the city. This was an expression of the public estimate of the man 
 and of his work. He became city missionary, holding the post for 
 thirty-eight years, till his death in October 1891. His name is revered 
 in thoasands of homes. Mr. Verrinder's life was filled up with the spirit 
 of him who "went about doing good." 
 
 Again, "the right man in the right place" appeared in Jersey City as 
 pastor, Rev. Wheelock H. Parmly. He became pastor in September 
 1854 and held the trust for thirty-five years and then pastor emeritus 
 till his death in August 1894. Mr. Parmly was rarely equalled in 
 his genial temper and kindly disposition. He could be scarcely angered 
 and only by an attempt to demean his Lord and Christ. He had en- 
 joyed the advantages of the schools and was fairly a master of infor- 
 mation and a good preacher. An active member of various Boards 
 of missions and of education. It is not known, however, that he origi- 
 nated plans and policies that brought relief in straits and were proved 
 the better way. Seemingly, there could have been no better choice 
 of a pastor to unify and mould the elements under his leadership. His 
 kind speech won objectors, soothed opposition and won a place for his 
 views. The more so, that he was never an extremist and quite ready 
 to yield things indifferent to win things important. Mr. Parmly's 
 like among men would be a great rarity. His work in Jersey City is 
 
412 NEW JERSEY BAPTIST HISTORY 
 
 an abiding mon\iment of his worth. At his resignation, the church had 
 grown to nearly threefold of its membership, when he became pas- 
 tor. 
 
 Six colonies wholly or in part, had constituted other churches. 
 An increase of congregations involved the enlargement of the house 
 of worship. Pastor Parmly closed his pastorate in 1889, when Rev. 
 H. B. Steelman followed. Ill health and a summons to Salt Lake 
 City, Utah, induced Pastor Steelman's resignation in 1891. In May 
 of that year. Rev. T. Heisig was called and settled as pastor. Mr. 
 Heising resigned in January 1895. In September 1895, Mr. Ratobeau, 
 entered the pastorate for one year. Rev. William E. Chalmers became 
 pastor in the spring of 1897, closing his work in 1899 and on the next 
 September, J. M. Hare followed and was pastor in 1900. In all, seven 
 pastors have served the church Up to the end of their ministry the 
 pastors have been spoken of tenderly. Other Baptist churches in 
 Jersey City have grown up about the First church. Nine or ten have 
 been licensed to preach. The disagreements of former years ai'e gone. 
 Churches stronger than the First church are in the city, but unity is 
 characteristic of all of them. AU of this would be anticipated from the 
 type of man which Mr. Parmly was. 
 
 Women were the first to move in the origin of the Summit Avenue 
 Baptist church. Two of them in 1856, Mary Glass and Relief G. Tripp, 
 residents of Hudson City, gave themselves first to prayer and then 
 conferred with Mr. Verrinder, the first pastor of Union Baptist church 
 of Jersey City, but was, now, city missionary. Having his assurance 
 of help and an offer to preach occasionally. Several members of Union 
 Baptist church were invited to worship with them at the house of Mr. 
 James Glass. No other convenient place for worship being known, 
 a school house in South Bergen was rented, worshipping there for a few 
 months, the Baptists decided to form themselves into a Baptist church 
 of Hudson City and did this on June 22, 1857, numbering in all, sixteen 
 members. 
 
 Lots for a house of worship were bought on the Bergen Road. 
 Supplies were engaged of whom the chief was Mr. Verrinder, who 
 gave any remuneration to which he was entitled to the church. Con- 
 verts were added to the church and other Baptists interested. Thus 
 the meetings of the church were advertised and the church itself. There 
 was a likeness to the early churches. Rev. Messrs. Halsey, W. and S. J. 
 Knapp afforded great help to the church. The first year was a time of 
 growth and of dependence on the generous aid of men who loved to 
 preach. In June 1858, Rev. Mr. Eastwood settled as pastor. The 
 place of worship was a long distance away and morning service was 
 
SUMMIT AVENUE 413 
 
 transferred to a nearer hall. Plans, in the meant'me, matured to build 
 a church edifice on the lots on the Bergen Road. Finally, however, 
 the matter was settled in February, 1859, when thirty-six members 
 were dismissed, who formed the Bergen Baptist church. Pastor 
 Eastwood went with tha colony. Only twenty-four members were 
 left of the church and it was brought to a low condition. Instead of 
 being discouraged, the twenty-four devoted themselves more earnestly 
 to their mission. Ere long, they exchanged the lots on the Bergen 
 Road for those on which the meeting house stands. 
 
 A large frame building stood on the new lots, which was remodelled 
 into a place of worship. While these changes were in progress a work 
 of grace broke out. Mr. S. J. Knapp acted as pastor but declined an}' 
 salary, making more possible the completion of their place of worship. 
 In June 1859, Mr. Knapp was ordained. The influences of the Holy 
 Spirit increased during the few months of his charge. Despite the 
 protests of the people, Pastor Knapp insisted on his resignation in 
 October 1859. On the day of his resignation, a call was made to H. W. 
 Knapp, his brother, and he began his pastoral work in January 1860. 
 Owing to illness he was compelled to resign, but a sea voyage restored 
 his health and he began again his pastoral duties. In June 1862, steps 
 were taken to build a new house of worship. At the end of that year, 
 Pastor Knapp resigned. Mr. Knapp was an active business man of 
 New York City. A pastorate and a driving business were not most 
 congenial. The church utterly refused to accept his resignation and 
 the pressure of a new and needy field and the building of a house of 
 worship finally prevailed with him to continue his benevolent labors. 
 
 In March 1864, the basement of the new church edifice was occupied 
 and on the 12th of the next June the house was set apart for Divine 
 worship. At the end of six years, Mr. Knapp, who lived in New York 
 City believing that the church should have a resident pastor, resigned. 
 Despite the wish of the church for him to remain, the resignation was 
 accepted. The church edifice had been built by his persistent efforts 
 and the small salary he had consented to receive, was turned into the 
 sinking fund to pay for the building. Whatever is said of pastors 
 serving without cost and of the probability of raising up narrow minded 
 and covetous congregations willing to receive and as willing to "pass by 
 on the other side," it is certain that these brothers Knapp were not 
 that class. It is also sure, that the wealth of these good men was not 
 hoarded and that the churches which they served, at times when they 
 were unable to support a pastor were not peoples who grew into little- 
 ness and denied the keeping of the commission to preach to every 
 creature the great redemption, when the Brothers Knapp retired. 
 
414 NEW JERSEY BAPTIST HISTORY 
 
 The succession of pastors was: J. W. Custis, 1865-67; C. E. Cordo, 1867- 
 69; T. R. Howlett, 1869-71; W. H. Harris, 1871-74; J L. Lodge, 1874-79; 
 A. S. Gumbart, 1880-84; D. C. Hughes, 1884-86; J. F. Davis, 1887, 
 died in December 1889; E. McMinn, 1890-95; W. J. Swaffield, 1896- 
 1900. 
 
 In 1878, the name of the church was changed to Summit Avenue 
 church from Hudson City. An increase of the congregation made 
 necessary the enlargement of the house of worsliip in 1880. Since the 
 organization of the church, including the labors of Mr. Verrinder, four- 
 teen pastors have ministered to the church. Bergen church colonized 
 from Hudson City, including a majority of the members and the pastor. 
 There have been two church edifices. Their first being an old building 
 and remodelled for their use. The present structure has been enlarged 
 and improved. Several members have been licensed to preach. Sum- 
 mit Avenue is the child of Union Baptist church. Two churches have 
 been colonized from Summit Avenue, Bergen, in 1859; Trinity in 1888. 
 Both of them have been useful bodies. 
 
 Trinity Baptist church occupies a mission field of the Jersey City 
 Heights church. Mr. R. H. Johnson was a member of Jersey City 
 Heights church and his appointment to give "talks" and the frequency 
 of such meetings developed concert and action tiU, thirty-seven Baptists 
 members of Jersey City Heights church, decided upon their plans and 
 having the approval of the pastor and of the church, called a council 
 to recognize the church and to ordain Mr. Johnson as pastor. The 
 council met, conceded the right of the church to call for pastor, whom 
 they would and ordained Mr. Johnson on September 27th, 1888. Twelve 
 years have gone and Mr. Johnson is still pastor, occupying his only 
 charge and probably staying as long as he may choose. A site for a 
 meeting house was bought in 1890. Two years after a suitable house 
 was built, which since, has been the place of assembly and in 1900, 
 state that all claims against the church have been paid. Mr. Johnson 
 is in business and continues to be while pastor. Pastor and people 
 indulge bright hopes. The mission was originally named the Summit 
 Avenue Baptist church begun in April 1885 with a Sunday school of 
 six officers and teachers and eighteen scholars and is now a large 
 school. 
 
 Jersey City by its nearness to Xew York City and terminus of many 
 railroads, has gro-wTi fast and is a large city. The Union Baptist church 
 (now First Baptist) was located in the central part of the to-wn. Others 
 were located in the then suburbs of the city. Three members of the 
 First Baptist church were appointed a committee in February 1865 to 
 find a place for a mission Sunday school in the upper part of the city. 
 
NORTH JERSEY CITY 415 
 
 A hall was rented and a Sunday school begun in May 1805. Pastor 
 Family preached on the afternoon of the day of the organization of the 
 school. At a meeting in the hall on September 1865, the Baptists met 
 and decided to found a church. But, first to lay the matter before the 
 First Baptist church. As a result, on September 28th, 1865, forty-two 
 Baptists constituted the North Baptist church of Jersey City. Supplies 
 ministered to the church until October 1st, 1866. 
 
 When Rev. H. A. Cordo became pastor, worship was continued 
 in the hall until April 1867, when having built a chapel, the church 
 removed to its own place of worship. Mr. Cordo resigned in November 
 1872. His labors had reward, the membership increasing from eighty 
 to more than two hundred. A year later, Mr. Cordo was called back and 
 began his second charge on January 1st, 1873, remaining till September 
 1875, in all, about eight years. In the next December, 1875, Rev. G. 
 K. Allen entered as pastor closing his work in Jersey City in July 1880. 
 Six months later. Rev. G. W. Nicholson entered on the pastorate, Jan- 
 uary 1st, 1881. A large and more becoming house of worship had 
 become essential and in July 1883, measures were taken to assure this 
 object and on November 14th, 1886, the new house was dedicated. In 
 the winter of 1889-90, one hundred and ten were baptized. Soon after, 
 the cost of the new sanctuary was paid and an addition made, for social 
 and Sunday school uses. Mr. Nicholson was pastor nearly twelve years, 
 closing his labors in 1892. Rev. C. Woelfkin became pastor in the same 
 year, resigning in 1893. The change was a mysterious Frovidence, 
 if indeed Providence had aught to do with it. In November 1894, 
 Rev. A. R. Moore settled as pastor; in something more than a year Mr. 
 Moore died. Mr. Moore enjoyed the love of his people and of the com- 
 munity. In March 1897, Rev. Benjamin Otto accepted a call and in 
 1900, is pastor. There have been seven pastors, one of whom 
 has held the office twice. Another died while pastor. Unanimity has 
 characterized the church. The pastors have been useful men. They 
 and the church have been in accord. Two church edifices have been 
 in use. The last was in accord with the conveniences and lines of 
 work in later years and bids fair to be for many years to come. 
 
CHAPT R XLIV. 
 
 BLACKWOOD AND WOODBURY. 
 
 In the fall of 1847, Rev. Henry Wescott visited Blackwood town 
 and preached in the Methodist church of worship. A desire was then 
 excited to organize a Baptist church. Invited to return to Blackwood, 
 he did so, on several occasions. Four gentlemen, John L. Cooper, 
 Jonas and Lewis Livermore and I. H. Stokes, M. D., had been in a 
 company, on whose ground stood an unfinished meeting house. An 
 oflfer to give this building and a more central lot than that on which it 
 stood, on the condition of removing the building and completing it for 
 use and the organization of a Baptist church to occupy it, was made to 
 resident Baptists. 
 
 The oflfer was accepted and the conditions met. The Baptist 
 church began with twenty-eight constituents in 1848. At the first 
 church meeting, Rev. H. Wescott was called to be pastor and having 
 private means was not dependent on a salary offered to him. While 
 pastor, the church had both spiritual and material prosperity. After 
 a charge of nearly ten years, Mr. Wescott went West. Rev. H. Sears 
 followed in December 1857. Taken ill, he resigned in 1859 and died 
 in a few months. The pastors following were : C. J. Thompson, 1861-62; 
 A. Cook, Jr., 1864-66; S. Goodshall, 1868; E. M. Barker, 1871; J. D. 
 Flansburg, 1873-79; James Fielding, 1880-85; a licentiate, J. E. Wilson, 
 supply, 1887-90; G. B. Morse, 1891-93; H. W. Smith, 1893-95; R. P. 
 Preston, 1895-96; C. S. Powelson, 1896-98. Since 1898 there has been 
 a suspension of church acti\dties. Blackwood is off the lines of travel 
 and must be more a feeder church than otherwise. The name of the 
 church and town is now Blackwood. Thirteen pastors, including Mr. 
 Wilson have ministered to the church. Mr. Wescott was pastor nearly 
 ten years. Pastor Sears virtually died while pastor. Five pastors 
 served but one year on account of financial conditions. Only experi- 
 ence can reveal the straits of a rural pastor. 
 
 Woodbury derives its name from Richard Wood, who settled 
 there in 1684. He came to Philadelphia with the first settlers and 
 lea\'ing his family there and taking a canoe found his way up the creek 
 from the Delaware river. Mr. Wood was a Quaker. With the help 
 of the Indians, he built a rude hut, making a home for himself and 
 family. The building and the removal of his family required only a 
 
WOODBURY 417 
 
 week. Thus Mr. Wood lives to the latest posterity by the name he 
 gave to the town. 
 
 The town grew and was a resort from abroad. Captain James 
 Lawrence of the U. S. Navy by his utterance in the conflict between 
 the Shannon and the Chesapeake in the War of 1812, "Don't give up 
 the ship," was a student in the village Academy residing there with 
 his brother, John LawTence. It is a surprise that a county seat only 
 seven miles from Camden should not have had a Baptist church before 
 1857. Being a Quaker to-wTi, it is more strange, since Quakers and 
 Baptists have always been in accord on social and political questions 
 and endured in common for the right of free speech and of equality 
 before the law. In January 1856, Rev. H. Wescott, pastor at Black 
 wood was the first Baptist minister, kno-wTi to have preached at Wood- 
 bury. His meeting was at the Court House, on Saturday afternoon. 
 The unsuitableness of the place, after other appointments, Mr. Wescott 
 gave up the service. Only two Baptist families were then known to 
 be residents of the place. Waif or W^ayman and Ellis B. Hall. M. D., 
 in vvhose homes occasional social meetings were held. In the spring 
 of 1857, Rev. D. J. Freas of Salem, N. J., moved to Woodbury and 
 began meetings in a school house on April 12th, near Woodbury on 
 the Lord's day afternoon. Good congregations attended. Two weeks 
 later on April 26th, a Sunday school was begun with Mr. Freas as 
 superintendent. On the 7th of May 1857, E. J. Records, M. D., Ellis 
 B. Hall, M. D., Samuel Tatum and Rev. D. J. Freas met at the house 
 of Dr. Records, to talk on the organization of a Baptist church and 
 decided to form a church. 
 
 An advisory council was called to meet at the home of Dr. E. B. 
 Hall, in August, 1857. They advised the constitution of a church. 
 The organization was completed in the Court House August 6th, 1857, 
 with ten members. At the first business meeting, Rev. D. J. Freas 
 was called to be pastor. The school house was as yet the place of 
 worship. Mr. Freas continued pastor till February 1865. seven years 
 and more. The work of Mr. Freas cannot be too highly commended. 
 Having private means, his support did not depend on the church. A 
 house of worship was built and sheds for the horses from the country. 
 Mr. Freas freely expending his own resources to obtain these conditions 
 for the welfare of the church. Whether Mr. Freas has been paid for 
 his advance of funds, the writer is ignorant. But he recalls that years 
 after the Board of the State Convention was asked by him to indorse 
 his claim for remuneration from the churches. The Board did so, gladly- 
 An impression at that time, was Mr. Freas' impoverishment did not 
 
418 NEW JERSEY BAPTIST HISTORY 
 
 have the responses he expected. This man was eminent for humiHty 
 and for consecration. 
 
 Later he removed to Trenton and was city missionary. Large 
 sums were intrusted to him by wealthy and by business men for the 
 poor. An accounting was never asked of him. His funeral in Trenton, 
 was said to have been a wonder and a glory. The slums brought their 
 tribute; the poor and lowly shed tears and the millionaire sorrowed for 
 the loss of a brother and friend, whom they knew to be true and whose 
 place for God and humanity was not likely to be filled on earth. Ten 
 pastors have served the church. Mr. Freas, eight years, H. Bray, 
 William Maul, C. Kain, who resigned to resume the pastorate of twenty 
 years at MuUica Hill and which recalled him. William Whitehead, 
 M.D., whose charge was terminated by a fatal accident; C.Harris, seven 
 months. In the interim of this and of the next pastor, a work of grace 
 was enjoyed. Mr. Kirtley supplied till he graduated and in May 1875, 
 was ordained for the pastoral office. In his charge a parsonage was 
 built the meeting house was improved, a mortgage debt paid. 
 
 Rev. J. J. Pierson settled in 1881, continuing till 1893, more than 
 twelve years, years of blessing and of harvest. The community recog- 
 nized him as concerned for its welfare. The church edifice was re- 
 modelled, the parsonage enlarged, a chapel at Sewell assured and the 
 Berkley Mission revived; also a mission begun in the distant part of 
 the town. March 1st, 1894, Rev. L. Moss settled and remained about 
 two years. The momentum of the former charge kept the church from 
 a serious decline. In 1896, Rev. J. M. T. Childrey settled as pastor. A 
 colony went out in that year and became the central Woodbury Baptist 
 church. Under Mr. Childrey, the church was much revived and he is 
 now (1900) ministering in the church. 
 
 One of its members has been licensed to preach. The old church 
 edifice has been remodelled and enlarged and improved and is not to be 
 recognized. Of pastors, one died in about a year. Another was fatally 
 hurt and resigned. Three pastors, Messrs. Freas, Pierson, and Kirtley 
 covered more than half the church life, each accomplishing large 
 results for the welfare of the church. In 1892, and in 1896, colonies 
 went from Woodbury, constituting the Xewbold and Westville church, 
 and the Central Woodbury church. 
 
 A few Baptists moved with desire "to do what they could," in a 
 vicinity destitute of the means of grace, established a Sunday school 
 in an upper room of a hall in Westville. Mr. S. K. Braun began his 
 ministry preaching at the mission. Pastor Pierson, of Woodbury 
 and Rev. J. Wilson of that place, each as they were able ministered 
 there. Preaching the Gospel is the primary agency of the increase of 
 
NEWBOLD AND SEWELL 419 
 
 Chri«tianity, Sunday schools are secondary. In Sept-ember 1892, a 
 church with ten memliers was constituted. Three were from First 
 Camden and seven were from First Woodbury. 
 
 A new and beautiful house of worship was begun and was dedicated 
 in October 1893. The house was located in Newbold, which explains 
 the joint names of the church. Deacon Coxey of First Camden from 
 the first, used his means and his influence and his presence as in other 
 like cases and thus assured, permanence and efficiency to the enterprise 
 He gave more than five hundred dollars for the church edifice and paid 
 for its furniture, also for a long time gave one hundred dollars per 
 annum for current expenses, additional to many presents and is now 
 the largest annual donor to maintain the church. Rev. J. Wilson was 
 the first pastoral supply, and continued to preach until failing health 
 required him to surrender his ministry, when the house of worship was 
 dedicated in 1893. During the next six years, students from Crozer 
 Seminary supplied the church, Messrs. W. E. Stevens, A. H. Wyncoop, 
 W. T. Pauling, Jr., and William Martin. The last named student 
 supplied for two years and at his graduation in 1900, was ordained for 
 the pastorate. Under his labors, the church has had very much pros- 
 perity. Thus the church has had one house of worship and two pas- 
 tors. 
 
 The beginning of Baptist interests at Sewell date back to fifteen 
 and seventeen years, when a mission Sunday school was started at 
 "Knight's Run" and sucessfully maintained as a "union school." A 
 chapel was built and it became a mission of the Woodbury church. 
 Misunderstandings happened, that resulted in closing the house of 
 worship. The property was to be sold to cancel a mortgage of one 
 thousand dollars, whereupon, Salath O. Prickett, a member of Black- 
 wood Baptist church, bought the mortgage. For several years, he 
 maintained the mission at his personal cost, paying for preaching, fuel 
 and light, repairs and keeping the house and grounds in order. 
 
 To secure it as a Baptist house he entered into agreement with 
 Blackwood Baptist church, whereby the "equity" in the real estate 
 was affected, but not the religious tj^pe of the mission. Blackwood 
 church did not take interest in Sewell and in no sense was Sewell ever 
 a mission of Blackwood church. Nor will a historj^ of Sewell church, 
 be just that does not credit Brother Prickett with the maintenance of 
 the mission and the organization of the church. "The Blackwood church 
 bought the mortgage from his widow and owns the property freed from 
 all claims." The aoove is an account of the early interests of Sewell 
 by one familiar with it. The church was organized in December 1895. 
 The first allusion in the minutes of the West Jersey Association to the 
 
420 NEW JERSEY BAPTIST HISTORY 
 
 Sewell church was in 1897, when it suddenly appears, there not being 
 any account of its admission previously. In that year, is reported also, 
 the death of its Senior Deacon, one of its constituents. Deacon Salath 
 O. Prickett, of whom they say: "Through whose efforts we owe our 
 existence as a church and also of our property." His work was early 
 done and the church itself is his memorial. Rev. T. H. Athey was the 
 first pjistor, remaining a year and more. Succeeding him was Rev. 
 W. E. Gibson. In 1900, Rev. E. F. Garrett is reported pastor. Mr. 
 Gibson's labors are spoken of highly. The church appears from its 
 organization to have had a steady and continuous gro^i.h. It has had 
 three pastors and one church edifice. 
 
 A mission Sunday school under the pastoral care of Mr. Pierson 
 founded by the First Baptist church of Woodbury, in 1887, was the 
 seed of the Central Baptist church. Thirty-five members were dis- 
 missed by the First church to organize the Central church in 1896. 
 Rev. I. M. B. Thompson settled as pastor in March 1897 and closed 
 his labors in Woodbury in 1899. The cause of his removal was peculiar. 
 The Afro-American Baptist church asked the use of the baptistry to 
 baptize converts. Objection was made by members of the Central 
 church and the request was refused. Mr. Thompson insisted that 
 the color of the skin did not hinder the grace of God to the negro, nor was 
 a bar to an entrance into Heaven and immediately resigned. Since his 
 removal, supplies have ministered to the church and in 1900, the in- 
 crease of membership was but one more than in 1897. The race question 
 was the only one involved in the refusal of the baptistry to the colored 
 people. 
 
CHAPTER XLV. 
 
 CALDWELL, BLOOMFIELD, MONTCLAIR AND BROOKDALE 
 
 In 1847, Baptists living in Caldwell and West Bloomfield townships 
 Essex County, becoming acquainted with each other, decided to hold 
 a prayer meeting in a school house on the Lord's day afternoon once in 
 two weeks. The interest of the people was such that in the spring of 
 1848, they decided to hold their meetings every week. Occasionally 
 they had preaching. Revs. S. Remington, J. R. Biglow, J. Potts of New 
 York City and J. H. Waterbury of Northfield visited them as oppor- 
 tunity allowed. At length, they decided to organize a Baptist church. 
 
 Thus twelve of these disciples met on the 29th of June 1848, with 
 a council that they had called and were recognized as the First Baptist 
 church of Caldwell and Bloomfield. In Novembr 1848, Mr. J. Q. 
 Adams removed from New York City to Caldwell. These Baptists 
 invited him to speak at their meetings and licensed him to preach and 
 after a delay, called a council to ordain him, which they did on January 
 31st, 1849. The council met at Stauntin street Baptist church, but 
 the ordination was at the Vernon M. E. church. The growth both of 
 attendance and of interest made it necessary to build a place of worship. 
 A lot was bought in Caldwell and on the 29th of June, 1852, the house 
 was dedicated. Mr. Adams continued in charge till the end of February 
 1854. Mr. Adams's salary was one hundred dollars and his board the 
 first year. Next year, he had a salary of two hundred and twenty-five 
 dollars and paid his own board. The third year, the church increased 
 the salary to two hundred and fifty dollars. But he found the increase 
 prevented the church from giving in benevolcene. He refused the 
 increase and insisted on having only as much as last year. Mr. Adams 
 was with other pastors, choosing loss to themselves rather than loss to 
 the cause of God. When Mr. Adams retired. Rev. Benjamin Wheeler 
 became pastor in May 1854, and resigned in nine months. 
 
 Two hundred and twenty-five dollars is not an attractive salary 
 to support a family. A long vacancy occurred of pastoral service. 
 The church called one of its deacons to the pastorate. Mr. C. D. Lewis 
 began service in October 1856 and was ordained the next December. 
 He resigned in 1858. When they could get supplies, they preached 
 until 1860. Rev. J. B. Hutchinson was pastor at Caldwell and at 
 Livingston churches. Others following were A. D. Willifer, 1863-68; 
 J. Babbage, 1868; J. M. Carpenter, 1870; W. E. Howell, supply and 
 
422 NEW JERSEY BAPTIST HISTORY 
 
 pastor, 1874-81; H. Steelman, 1882; W. G.Thomas, 1884-51 ; Jabez 
 Marshall, 1885-94; H. H. Pary, 1894-97; F. St.J Fitch, 1898-1900. 
 Three members of the church have been licensed to preach. One, 
 the first pastor, Mr. Adams. Another, Deacon Lewis was pastor. Thir- 
 teen pastors have had charge of the church. One of them stayed but 
 nine months. Two others remained one year and one nine years. 
 Another eight years. A parsonage had peen provided. The church 
 has not yet numbered one hundred members in its history. This 
 may explain the long intervals between pastors and the many short 
 pastorates. A small salary allowed but little room for choice and an 
 indifferent salary proposed only a very meagre living. At the same 
 time, the readiness of these preachers to deny themselves for Christ's 
 sake and for the good of their neighbors, has its illustration. 
 
 Baptist residents, had with one exception, moved from Bloomfield 
 before the Baptist church was formed. A union meeting of several 
 denominations was held in the school house at West Bloomfield as early 
 as 1815-20. Other Baptists had moved into the village and a goodly 
 number of men and women were living in Bloomfield to whom a 
 Baptist church was as essential as other necessary conditions of life. 
 
 In west Bloomfield, now Montclair, Baptists were associated with 
 Caldwell church under the pastoral care of J. Q. Adams. Bloomfield 
 was more central to Baptists and the meetings were transferred from 
 West Bloomfield to Bloomfield. As the need of a Baptist church grew, 
 the Baptists met on November 25th, and resolved: "That we do 
 form ourselves into a church of the Lord Jesus Christ to be called the 
 First Baptist church of Bloomfield. Thirteen Baptists signed "The 
 Article of Faith and the Covenant." Among them was Mr. U. D. Ward 
 and Mrs. Ward. Mr. Ward was well and widely known in business in 
 New York City and officially connected with our Baptist Publication 
 Society. An old school house, after repairs and furniture, was used 
 for Lord's day worship, Sunday school and social meetings. The 
 congregations soon out grew the capacity of the building and it was 
 decided to build a place of worship. Lots were bought and a meeting 
 house was begun in March 1852. In April, six candidates "were buried 
 in baptism." The church edifice was dedicated in July 1853. Rev. 
 J. D. Meeson became pastor in July 1852 and resigned in 1853. Next 
 month he was followed by Rev. J. H. Pratt. 
 
 Mr. Pratt was pastor five years. Rev. H. F. Smith entered the 
 pastorate in August 1858, continuing till 1869, eleven years. A period 
 of usefullncss and of increase. In the spring of 1869, Rev. W. F. 
 Stubbert accepted a call to be pastor. His health failed in 1875 and 
 unable to preach after a long vacation, he resigned. Rev. E. D, Simons 
 
FIRST BLOOMFIELD, MONTCLAIR, BROOKDALE 423 
 
 was pastor for the coming twelve years. His successor, Rev. C. A. 
 Cook took charge of the church in 1888 and in 1900 had the undiminished 
 confidence of his people. The first house of worship is still in use, 
 forty-seven or eight years. Enlarged and modernized, it is adapted in 
 fitness and convenience for all uses. Five pastors have served the 
 church. The first only stayed four months. Several members have 
 been licensed to preach and the church has come to a local and foreign 
 influence for which its founders have prayed and to attain which, its 
 memberships have labored. 
 
 The Montclair Baptist church was a fruit of the special work of 
 the missionary committee of the North Association of which, then, 
 Rev. E. D. Simons, pastor of Bloomfield church, was chairman. The 
 church was constituted in January 1886, with forty-three members. 
 A Sunday school had been established in the town in November 1885. 
 Rev. G. F. Warren became pastor in 1887. The church membership 
 grew rapidly under Pastor Warren and in 1888, a member, Mrs. Weaver 
 left a legacy of two hundred dollars, which was a nucleus of a fund to 
 build a house of worship. 
 
 Pastor Warren resigned in the early part of 1889. In 1890, Rev. 
 William N. Hubbell settled as pastor. A lot for a church edifice was 
 bought and paid for and eleven thousand dollars was subscribed to 
 assure the completion of a house of worship, under construction and 
 which was opened for Divine worship in March 1891. Interest was 
 developed in the Swedes, numbers of them had settled near by Mont- 
 clair. This enterprise was organized as a Swedish department of the 
 Montclair church. Rev. Carl Hedeen was put in charge of it. He 
 held three meetings each week in Montclair and one in the week in 
 Orange. On June 1st, 1896, pastor closed six years of active pastoral 
 care at Montclair. On the 23rd of May, 1897, Rev. H. A. Tupper, Jr., 
 settled as pastor. In 1899, in the pastoral charge of the Swedish depart- 
 ment. Rev. N. E. Neilson following Rev. Carl Hedeen. Pastor 
 Tupper removed on April 1st, 1900, accepting an important call to 
 Brooklyn. Having been cared for for years, the Swedish department 
 took upon itself a church organization of its own. First Montclair 
 losing more than one hundred members, reducing its membership but 
 not its income. 
 
 Brookdale was first known as "Old Stone House Plains." The 
 locality was mission ground of the First Bloomfield Baptist church, 
 many years ago. Pastor H. F. Smith of Bloomfield occupied it. It 
 was not, however, a fertile field for Baptists. It had been pre-occupied 
 with anti-Baptist views for generations. But more than thirty years 
 since, a straight forward Irish Baptist, who with his wife, had been 
 
424 NEW JERSEY BAPTIST HISTORY 
 
 baptized by Rev. H. C. Fish of Newark, and who knew whereof he 
 believed and why, Mr. Henry Hepburn, bought property and made his 
 home there. 
 
 His grandfather, on the maternal side, had been a deacon in Alex. 
 Carson's church in Ireland. People trained in that school were familiar 
 with Bible truth and not churlish bigots. Christliness was the mould 
 of his faith and conduct. Mr. Hepburn co-operated with the Methodists 
 in their work. Their local church was organized in his house in 1873. 
 Next year, they built their meeting house. Their Zion was prosperous 
 while young. Then it declined until public worship was suspended. 
 Tlieir house of worship vacant for a long while, was finally sold and Mr. 
 Hepburn bought it in the summer of 1893. The next September, the 
 Bloomfield Bapt'st church revived its mission at Brookdale. Pastor 
 Cook of Bloomfield maintained a regular appointment from September 
 1893. 
 
 Two years later.in June 1895,the Brookdale church was constituted 
 with forty-one members. Rev. S. L. Harter, a student, began preach- 
 ing in Brookdale in June 1894. He was the first pastor and closed his 
 labors in May 1896. Rev. W. N. Hubbell was pastor in 1897, resigning 
 in 1898. In 1899, Rev. J. H. Brittain entered on the pastoral care 
 of Brookdale church and is now discharging its offices. The future of 
 Brookdale church is, that it will not be a large body, but that intelligence 
 will characterize it, and its mission will be to tell the story of the cross. 
 The Hepburn family held their membership at Passaic. Brookdale 
 was a mission of Bloomfield church The two last pastors have sustained 
 it. It has had three pastors, the last of whom was in office in 1904. 
 
CHAPTER XLVI. 
 
 BERGEN, BELVIDERE, WESTFIELD, AND GLENWOOD 
 
 An amicable division of the original Hudson City church, since 
 known as the Summit Avenue church issued, in the Bergen Baptist 
 church, constituted February 7th, 1859, with thirty-six members. 
 Pastor Eastwood of Hudson City church, going with the colony and 
 becoming the pastor of the Bergen church at its organization. Mr. 
 Eastwood was pastor till April 1860. Upon his resignation, supplies 
 ministered to the church until September, when Rev. William B. 
 Shrope entered on the charge of the church. 
 
 That year, a large lot was bought and measures were taken to build 
 a house of worship. Pastor Shrope having resigned. In 1861, Rev. 
 W. Pendleton settled. His stay, like that of Mr. Shrope, was short. 
 In 1863, Rev. J. S. Ladd became pastor. Again in 1864, there was 
 an empty pulpit. These were the years of the Civil War. Churches 
 endured great losses of men enlisted, of spirituality and the possibilities 
 involved in either side being victor. Religious interests were at a low 
 ebb and all financial affairs straightened. In 1865, Rev. William 
 Rollinson took charge, remaining till January, 1869. In 1871, Rev. 
 W. W. Hammond settled and a large house of worship was begun. 
 The church edifice was completed in 1872. Jersey City was growing 
 and absorbing its suburbs. The Bergen church was now called Jersey 
 City Bergen. 
 
 Mr. Hammond closed his labors in Bergen in 1875. Rev. J. B 
 Vosburg entered the pastorate after Mr. Hammond resigned and con- 
 tinued till 1878. Mr. Vosburg was indicted by the Grand Jury of the 
 County for an attempt to poison his wife; the jury disagreed; afterwards 
 he was allowed his liberty. Rev. W. H. Parmly, pastor of the First 
 Baptist church in Jersey City for more than thirty years, wrote in 
 answer to a letter of inquiry about Mr. Vosburg: "He left Jersey City 
 when I presumed and still presume, that about one half or more of the 
 Baptists regarded him guilty and married (it is reported) the girl, with 
 whom his name had been connected during his trial." Rev. W. W. 
 Everts, Sr., had a prosperous charge from 1879 to 1884. In September 
 1884, Rev. D. J. Ellison settled in Bergen and in 1895, resigned. While 
 pastor many converts were baptized. This period was an enlargement 
 of both the spiritual and material interests of the church. Rev. J. C. 
 Allen was pastor in 1893 and had many seals of his ministry. The 
 
426 XEW JERSEY BAPTIST HISTORY 
 
 division of the Hudson City church in 1859 was apparently an unwise 
 movement, resulting in two struggling churches. Nevertheless, results 
 illustrated to each body the Divine faithfulness to those who devise 
 liberal things. Bergen church has had ten pastors. The record of 
 Associations do not show how many have been licensed to preach. 
 Two meeting houses have been built for the use of the Bergen church. 
 
 Belvidere Baptist church was constituted in 1859. North New 
 Jersey has not been congenial soil for Baptists since the Antinomian 
 foray. Not on account of the people there but on account of the 
 Armenian blight from about 1828 to 18-10, trouble has befallen our 
 Baptist churches, and this has come from within and not from with- 
 out. 
 
 Earlier, our churches were numerous and strong. A great change 
 has come in that section since railroads have opened it. When the few 
 Baptists in Belvidere associated in a church, it was believed to be an 
 unwise movement. Four years later, they wrote: "We have had 
 no meetings for two years. The newest Baptist church has been 
 without a pastor for a nuinber of years." Not that outside influences 
 were hurtful to them but that the people were mixed, some good and 
 some not so good. About 1859, the Board of the State Convention 
 .sent a missionary to Belvidere. But the town needed local work which 
 a pastor only could do. Mr. C. E. Cordo was ordained in March 1864. 
 His stay, however, was but a year. Rev. T. F. Borches settled in 1866 
 and, like Mr. Cordo, won a congregation. But his health compelled 
 his removal to the West. In the meantime. Rev. H. C. Fish of First 
 Newark Baptist church \'isited Belvidere and built a large and costly 
 church edifice in a choice location which was dedicated in February 
 1868. The cost of this building, if spent on the pulpit might have 
 resulted in a good church in Belvidere. As it was, it was waste. But 
 Mr. Fish had his choice. In 1874, responding to an appeal to the 
 denomination the debt on the property was paid on the condition that 
 the property must be deeded to the Convention and kept forever for 
 Baptist uses. In 1902, the property was ordered to be sold. It had 
 been mortgaged to pay debt on Clinton Avenue Church, Trenton, N. J. 
 This vote to sell the property by the Board of the Convention is an 
 instance of the unreliability of the pledges of religious corporations. 
 
 Twenty years hence, this dishonesty will be plead as a precedent 
 to divert other funds of the Convention collected for special use to 
 other ends. Deacon Deats of Cherry viUe stated these facts to the writer. 
 He was one of a committee to dispose of this property (notwithstanding 
 the pledge referred to) conferring with an elder of a Presbyterian 
 church in Belvidere, who offered a price for the property to be given 
 
BELVIDERE AND WESTFIELD 427 
 
 to the Roman Catholics. Mr. Deats insisted that if Belvidere could 
 buy the property for the Roman Catholics on a plea that they could re- 
 tain their domestics, they could raise the money to pay the debts on it 
 and save it to Protestantism. The elder positively refused. This so-cal- 
 led Christian was more willing to provide for Romanism a home, than 
 to give a cent to help a Baptist church. Of this sort is the religion of 
 some. The succession of pastors at Belvidere has been: J.G. Entrekin 
 1869-74; A. B.McGowan, (supply), 1874; C. W.O. Nyce, 1875-79; H. A. 
 Chapman, 1880; E. W. Lamb, joint pastor with Montana, 1883; W. A. 
 Smith, 1889-91 . W. W. Barker of Phillipsburg on a week evening, 1894. 
 Since then as concerns Baptist interests the silence of the grave has been 
 at Belvidere. Lessons taught by this history are: I. The foUy of run- 
 ning before one is sent, shown by Rev. H. C. Fish, in building at so 
 large a cost, such a house. Houses do not build up churches. The 
 interest thrown away at Belvidere would have sustained a first-class 
 pastor there and the house would have come. II. The suiting of money 
 to the end; shown by the policy of the Board of the Convention, which 
 having the right man, Mr. Cordo, in a needy place did not keep him there. 
 
 Baptists were living in Westfield for some time before a Baptist 
 church was organized there. But in December 1865, they held re- 
 ligious meetings. As their number increased, desire for a church 
 grew. A place of worship was a prime necessity and steps were taken 
 to build one. Lots were bought and the house begun. On December 
 20th, 1866, a year from their first social meeting, the church was recog- 
 nized. Next year, in September 1867, the house of worship was ded- 
 icated. 
 
 Although a pastor was not settled for three years. Rev. Messrs. 
 J. S. Ladd and Hillman and J. Greaves preached regularly, Mr. Greaves 
 ministering gratuitously. In June 1870, Mr. Greaves accepted a call 
 to be pastor and served the church for six years. Thus, for nine years, 
 Mr. Greaves was a great blessing to the church and the members grew 
 from fourteen to seventy-four. His successor. Rev. C. A. Harris be- 
 came pastor December 24th, 1876 and on March 24th, 1880, resigned, 
 having had a useful and happy charge. On July 4th, 1880, Rev. E. H. 
 Bronson entered on the pastorate, but retired in a little more than two 
 years. His charge was memorable in that the debt was paid and the 
 general welfare of the church was advanced. Rev. S. F. Masse settled 
 as pastor; his stay, however, was but four months. Providentially, 
 Rev. J. K. Folwell accepted a call in July 1885. An immediate change 
 came into every department of Christian work. 
 
 The Sunday school and the social meetings took on new life. Such 
 changes involved the improvement of the church edifice and included 
 
428 NEW JERSEY BAPTIST HISTORY 
 
 the building of a parsonage. Mr. Folwell interested himself in the 
 Anglo Africo people, and through a trustee a neat meeting house and 
 parsonage was secured for them. Mr. Folwell resigned in September 
 
 1891, having had a large harvest in his six years service. In February 
 
 1892, Rev. J. G. Dyer entered on the pastorate. Thirty Anglo-Africo 
 members were dismissed in September 1893 to constitute a church. 
 Mr. Johnson, their pastor, was ordained in 1892, while employed by the 
 Westfield church as a missionary to his people. Mr. Dyer resigned in 
 January 1st, 1896 and was followed in March 1896, by Rev. G. A. Fran- 
 cis, sustaining his relation as pastor through 1900. The church has had 
 seven pastors, of whom the first was the longest settled. One church 
 has sprung from Westfield. 
 
 Union Hill church was first named "Town of Union," and was 
 constituted in November 1866 with eight members. T. J. Weeks was 
 pastor in 1867, W. Archei in 1868, J. A. Metz, 1869-70; E. Scheffer, 
 1871-72; G. F. Hendrickson, 1873; a licentiate served in 1874. Robert 
 Fisher, 1874-80. In 1877, the house of worship was improved. Pastor 
 Fisher's charge was closed by his death in 1880. 
 
 In 1880-84, P. F. Jones was pastor and in 1883, the name of the 
 church was changed to Union Hill. Mr. J. Campbell, a licentiate, sup- 
 plied the church for two years till 1888, when H. A. King became pastor 
 for two years. E. N. Harding followed Mr. King for two years, 1890-91 ; 
 C. S. Daniels, pastor in 1892-94; J. H. Dudley, 1894-97. In 1895, the 
 old property was sold and a new and spacious house built in a central 
 locality. Worship was begun in the basement in the fall of 1895. The 
 upper room was occupied soon after. When Mr. Dudley resigned, Rev. 
 H. C. Carr settled as pastor in 1897, staying until 1898, when Rev. T. J. 
 Cleaveland became pastor in 1899 and was in 1900. Of the first church 
 edifice, no other mention is made than of its sale. The church has had thir- 
 teen pastors, including the licentiates. One member has been licensed to 
 preach. There is a German Baptist church on Union Hill and there is 
 a large German element in the near neighborhood. Two houses of 
 worship have been in use. 
 
 Glenwood was originally known as North Vernon. It is easy to 
 believe that First Newton, later Wantage, with two houses of worship 
 one near Hamburg and one at Augusta, had permeated Sussex County 
 with Baptist ideas. North Vernon and the Vernon near Hamburg, 
 where a Baptist church had been constituted in 1798, which in 1811, 
 removed to Hamburg, taking the name of Hamburg and retaining 
 its original date 1798, must also have been imbued with Baptist views. 
 
 Glenwood church is distant one half mile from the line separating 
 New Jersey and New York. Rev. Samuel Grenelle, pastor of Orange 
 
GLENWOOD 429 
 
 church in New York State, had a regular service at North Vernon and 
 on his removal his successors maintained it. In 1845, Rev. William 
 H. Spencer of Hamburg organized the Glenwood Baptists into a branch 
 of the Hamburg church. Since then. Baptists held monthly church 
 meetings and enjoyed in their locality, the quarterly administration 
 of the Lord's Supper. Other Baptists moved to Glenwood in 1862, 
 and all of them agreed to organize a Baptist church. Baptists bought 
 a deserted meeting house in the village and a committee visited Zelotes 
 Grenelle and engaged him to be pastor. A young man, Daniel Bailey, 
 not a member of the church, built a parsonage and gave it to the church. 
 The parsonage is now in use. Three churches, Hamburg, Orange of 
 New York State and First Wantage, had thirty-eight members living 
 near Glenwood. A council was called to meet on January 11th, 1862, 
 to recognize these as the Glenwood Baptist church. The council met 
 and the plans were carried out. Rev. Z. Grenelle was pastor. Mr. 
 Grenelle concluded his pastorate in 1865. His nephew, Rev. T. M. 
 Grenelle was immediately called to be pastor and began his charge in 
 1865 and in 1900, was pastor, thirty-five years. A new church edifice 
 costing ten thousand dollars was erected in a more eligible position in 
 1870. The building included the conveniences and helps for worship 
 and work usual to Baptist churches in modern times and was dedi- 
 cated free of debt. A rural community and isolated, neither sudden 
 or large growth is anticipated. Still seasons of revival have been fre- 
 quently enjoyed, and latterly in this long pastorate as in its earlier per- 
 iods. Two houses of worship have been in use. The first bought, the 
 second built by the church. There have been two pastors, an uncle 
 and a nephew. The nephew holding the ground which his father had 
 cultivated and occupied seventy years before. 
 
 ** 
 
CHAPTER XLVII. 
 
 HAMMONTON AND VINELAXD. 
 
 Few other churches have had a more lowly beginning than Ham- 
 monton. Its membership, when organized in June 1859, was but 
 seven. Neither pastor or house of worship cheered these few. True 
 the two or three might claim the promise of the Divine presence and 
 its girding, with moreassurance than a multitude and yet human nature 
 asks; "What are these among so many?" There is also, in the world 
 a judgment that magnifies weakness. Humanity limits God and measures 
 him by its owti rule. Still the .seven had grown to sixteen. In another 
 year and the sixteen had multiplied to thirty-seven. 
 
 A pastor, a good and true man. Rev. Thomas Davis, was engaged: 
 a thousand dollars had been accumulated to build a church edifice 
 on land given to the church in 1860, and a house of worship was erected 
 and was dedicated in August 1864. The good man who ministers to 
 them stays to have part in their gladness and then says to them: "Fare- 
 well," having for two years shared in their straits and triumphs. 
 Another, Rev. George Kempton, having in mind their narrow financial 
 resources, adapts himself to their needs and ministers to them cheer- 
 fully and profitably, until in 1869, they have attained strength to sus- 
 tain a pastor. Then Rev. S. J. Weaver enters on the duties of pastor 
 for a year, after which. Pastor Kempton then resumes iiis pastoral care, 
 which he retains to June 1878. A period of cheerful and nearly volun- 
 tary service for twelve years. Rev. William M. Paulin is pastor for a 
 year. He is followed by Rev. J. C. Jacob in June, 1880. Mr. Jacob 
 was with them two years. The house of worship in use for sixteen 
 years was in need of renovation and that was accomplished. On 
 June 1st, Rev. T. Bishop became pastor for a year, whom Rev. D. T. 
 Davies followed for two years. Internal differences account for the 
 frequent changes. In the last charge the house of worship was removed 
 to a better location and one was licensed to preach. 
 
 Rev. E. M. Ogden followed in January 1887. Under Mr. Ogden 
 mission Sunday schools were planted in near by towns and at Rosedale 
 a chapel was built in 1888. The pastor's health failed and he resigned 
 in 1889. Rev. L. R. Sweet became pastor in January 1890. Scores 
 were baptized and the house of worship was enlarged. In 1891, a 
 student supply served the church and another student ministered 
 in 1894. Mr. J. C. Killian was ordained in June 1894, continuing to 
 
HAMMONTON AND FIRST VINELAND 431 
 
 1897. Kev. T. H. Athey was pastor in 1898-1900. Eleven pastors 
 have ministered to the church. One was pastor twelve years. His 
 salary was only nominal, being a resident and this may explain the 
 length of his pastorate. But one house of worship has been in use. 
 It has, however, been enlarged and modernized and moved to a central 
 location. 
 
 The part of New Jersey called Vineland, when named was in general 
 opinion, a waste of pines and sand. A genial climate won many from 
 the cold and ice of New England. An easily cultured soil and its 
 adaptation to fruits, won others, weary of the hardships of a cold and 
 unremunerative soil. Vineland was rescued from waste and became the 
 home of a contented and busy people, who changed the desert into 
 fields of verdure and profit. 
 
 The section proved healthful, the soil invited cultivation and made 
 large returns, and by nearness to large cities and seaside resorts, had 
 markets for its products. Great numbers of people, weary of long and 
 cold winters, some enfeebled with illness and some induced by the 
 romance of a new place, made the section a "habitation and a name." 
 Thus Vineland had a conglomerate population and conglomerate 
 opinions: free thinkers, thoughtful thinkers; babblers of science and 
 babblers of ignorance. Mixed in a jumble of goodness and a jumble 
 of badness, rocks and putty. Among them were Baptists; these had 
 met in social and religious converse, but had not indulged in the thought 
 of church organization, until suggested by Rev. J. M. Challis. Where- 
 upon those of one mind, decided to constitute a regular Baptist church. 
 They numbered thirty-three and on the 23rd of May, 1865, constituted 
 a Baptist church. Supplies preached to them the first year and in 
 July 1866, Rev. Lyman Chase became pastor. Owing to the uncertain- 
 ty of building a house of worship, Mr. Chase gave up his charge in nine 
 months. Mr. J. H. Brittain in August, 1867, entered the pastorate 
 and was ordained the next month. A hall was first used for worship, 
 then an upper story was offered until the church edifice was completed. 
 Mr. Brittain resigned in November 1871. 
 
 The next month. Rev. H. B. Randall entered as pastor and it befell 
 him to complete and settle all the business of the erection of the new 
 house of worship. In the five years of his oversight, Mr. Randall bap- 
 tized one hundred and thirty into the church and as many were re- 
 ceived by letter and by experience. Mr. Randall had a successful 
 charge in building up the church. Rev.T.W. Conway followed in Feb- 
 ruary 1877. He stayed one year. In August 1878, Rev. C. A. Mott 
 became pastor. His stay was short, closing his work in Vineland, early 
 in 1879. Differences happened. Forty-eight members were dismissed 
 
432 NEW JERSEY BAPTIST HISTORY 
 
 and formed another Baptist church that Hved about eighteen months 
 and under Pastor Walden, who settled in March 1880, nearly all re- 
 turned. Mr. Walden resigned in June 1883. On November 1st, in 
 1883, Rev. E. S. ToAvne became pastor. A lot given by a sister Dyer, 
 secured the building of a parsonage while Mr. Towne was pastor. At 
 the end of five years, Mr. Towne resigned. But the church adjourned 
 to meet at the home of Pastor Towne and he withdrew his resignation, 
 but stayed until December 1890 and removed despite serious objections 
 by the church. In May 1891, Rev. L. R. Sweet was called and arrange- 
 ments were made to be pastor at Vineland and to continue his studies, 
 and this was the order till 1894. Early in 1895, Rev. H. H. Thomas 
 settled. 
 
 Old difficulties that had subsided, arose and in April 1895, twenty- 
 nine were dismissed. Mr. Thomas had a successful charge and the 
 church was united. Rev. A. E. Douglass began his oversight in April 
 1899, and is pastor in 1900. The short life of the church has been 
 characterized by two councils to adjust troubles and two churches 
 formed by disaffected members. An aggregation of members of diff- 
 erent ideas, from both east and west, north and south, had uncon- 
 genialities. It is not American or Baptistic to take kindly to "leading 
 strings." At Vineland, all kinds of people met, each meaning to be 
 "somebody." The people were kindly, but the conditions were new. 
 Wilfullness is a fault of humanity. Obstinacy and temper get the 
 better of the best of men and there we rest. The church has had ten 
 pastors, all good men. Two colonies were dismissed. The first, quietly 
 returned to the fold. The second organized the West Vineland Baptist 
 church in 1895. One or more members have been licensed to preach. 
 
 South Vineland Baptist church was constituted in 1867 and re- 
 organized in 1870-71 . An explanation of the reorganization is indicated 
 by the movements of some Baptist sects in the settlement. Certain 
 Baptists settled in South Vineland in 1864 Some were "Free Baptists," 
 Armenian in doctrine and "open communion" in practice. 
 
 They, in building their homes, began religious meetings. A society 
 made up of different names, began a house of worship in 1865. The 
 first Lord's Day of the month was assigned to Presbyterians. The 
 second was assigned to the Free Baptists. The third to the Methodists. 
 The fourth to the Friends (Quakers). On the fifth. Rev. O. Wilbur 
 preached for two years till the fall of 1869. The society that had 
 built the place of worship, offered to give it to any evangelical denomin- 
 ation, who would complete the building and use it for worship. The 
 owner of the lot, Mr. W. H. Gardner, offered to deed it to Baptists on 
 given conditions. They accepted the financial terras through Mr. 
 
SOUTH AND WEST VINELAND 433 
 
 N. P. Potter and collected at First Salem, First Bridge ton, First New 
 Brunswick and Governor Buckingham of Connecticut, and on the 
 field, the needed five hundred dollars to meet the conditions of the 
 property. Mr. N. P. Potter moved to South Vineland in 1867 and 
 finding twenty regular Baptists there a Baptist church was organized 
 that fall. 
 
 Whatever was the reason, in September, 1870, "upon the advice 
 of Rev. P.R. Russell the church that had organized as a Baptist church 
 in 1867, disbanded to reorganize." On the next week, seventeen of the 
 old members formed a Baptist church adopting the Articles of Faith 
 and Covenant in the Manual of Rev. J. Newton Brown." Of the 
 twenty constituents in 1867, eleven were among the reorganizers in 
 1870 and possibly there were thirteen. "The Sunday school was re- 
 organized in 1870 on lines in accord with the denomination." Mr. 
 Russell was the first pastor of this body. He was pastor from 1870 to 
 
 1875. Then he retired from the public ministry being nearly seventy 
 years old. 
 
 Rev. W. W. Meech became pastor in 1875. A mission Sunday 
 school had been started at Magnolia in 1874. There in the summer of 
 
 1876, many conversions were professed. Pastor Meech resigned in 
 October 1893, on account of impaired health, having been pastor 
 seventeen years. A licentiate of the first church, Mr. E. Hemming 
 was a supply, but home and business called him away. Attempts were 
 made to make South Vineland a branch of the first church. This 
 failing, Pastor Meech reentered as pastor of the church and is now (1900) 
 the pastor. In both periods, being pastor twenty-five years, serving 
 in his second term "at his owti charges." The outlook is not cheering. 
 The membership is but twelve, of whom five are non-residents. 
 
 A council which first Vineland Church called to advise them, in 
 some of their internal troubles had adjourned and seemingly the diffi- 
 culties were settled, afterward, the troubles appeared again. Where- 
 upon, at the request of twenty-nine members, letters of dimission were 
 given to them and West Vineland was organized in April, 1895. Mr. 
 J. H. Bowne, while a student, preached for the new church till February 
 1896. Mr. C. W. WiUiams also a student, followed Mr. Bowne. Mr. 
 Williams is in 1900 acting pastor of West Vineland church. Efforts 
 to build a house of worship for themselves was completed in 1899, when 
 they occupied a "beautiful church home." The outlook for the young 
 church is cheering. 
 
CHAPTER XLVIII. 
 
 TOMS RIVER, LAKEWOOD AND NEWFIELD. 
 
 There had been some early Baptist ministries from Manahawken 
 (1770) North to Manasquan (1804). It is now too late to learn of 
 Baptist ministers and of their work, "along shore" in the early days. 
 I.ocal traditions must content us. The seclusion of the seashore and 
 of the Pines have shut the book of knowledge. The Pines were almost 
 an impassable barrier to travel and commerce. For many years, they 
 were a hiding place for fugitives from slavery and from the courts. 
 Lost in the pines was a hopeless loss. 
 
 In 1835, Mr. A. O. S. Havens, (See Manasquan church history for 
 his origin and family), was pastor of Kettle Creek church. Of its 
 seven constituents, five were Havens. His field was from Manasquan 
 to Manahawken. He permeated the coast with Baptist ideas. When 
 he died in 1854, he did not have a successor in travel or in preaching. 
 His children, nine grandchildren and great grandchildren are there and 
 were constituents of the Baptist church. Also at Burrsville and at 
 Lakewood. Toms River Baptist church was the first born of the 
 missionary committee of the Trenton Association. The chairman 
 of the committee visited the place in 1865, suggesting plans for an 
 organization of the church and the building of a house of worship. In 
 1867, the committee met in the town and effected a church organization 
 on September 21st, 1867, with ten members. 
 
 Mr. N. B. H. Gardner began his labors as pastor in March 1868 
 and was ordained. He closed his pastoral care with January 1869. 
 Mr. Gardner was a mistake for that field. Rev. J. A. Metz became 
 pastor in October 1870 and resigned in 1873 in February. While 
 pastor, the first sanctuary for the church was built in 1871. On February 
 27th, 1873, Rev. A. J. Wilcox settled as pastor. His stay was short, 
 resigning in August 1874. A parsonage was bought in the spring of 
 1873 and sold in 1878 at half of its cost. Rev. Thomas Davis entered 
 as pastor in April 1874, retaining his charge till 1880. Illness and age 
 compelled his resignation. The same year. Rev. A. Free was pastor. 
 Next year, 1881, the parsonage property was bought back; the meeting 
 house improved and the cost paid. For the three years, Mr. Free had 
 been independent of aid from the State Convention. Mr. Free resigned 
 in 1888, being pastor seven more years. It is due here to say that Mr. 
 Mr. Free was not in full accord with evangelical truth. He was an 
 
TOMS RIVER AND LAKEWOOD 435 
 
 attractive preacher, a pleasant and gentlemanly man, having social 
 influence and a generous friend. 
 
 Later, he identified himself with New England Unitarians. In 
 1889, Rev. E. M. Ogden settled as pastor. At his coming, the spirit- 
 ualities of the church revived. Converts were baptized and the preach- 
 ing of Christ crucified was welcomed. Pastor Ogden resigned in 1892 
 and was followed by Rev. John Scott in 1893. A new, larger and 
 beautiful church edifice was built and was dedicated in 1895. Soon 
 after entrance to the new meeting house. Pastor Scott resigned. He 
 had an eminently useful charge. All of the interestsof the church 
 were brought into a larger and higher life. In 1895, Rev. J. Y. Irwin 
 entered the pastorate. Within three years the church became inde- 
 pendent of foreign aid. Mr. Irwin resigned in May 1899, and Rev. 
 H. B. Carpenter became pastor in September 1899. The largest 
 increase of membership was in 1894 and 95, the last year of Mr. Scott's 
 oversight. Nine pastors have served the church. Of them Mr. Davis 
 remained till old age and ill health made it necessary to retire and Mr. 
 Free was the longest settled. An important element in the church 
 has been the descendants of Rev. A. O. S. Havens. Two houses of 
 worship have been built and used by the church. The first secured by 
 the plan inaugurated by the Trenton Association, whereby, the Associ- 
 ation agreed to raise a given sum for its building, serving as a motive 
 to the locality and to others to insure its building. 
 
 The town of Lakewood was first called Bricksburg, a memorial 
 name of Mr. Brick, who established the town. Mr. Brick used the "water 
 power," there and as large sums must be spent in the enterprise, work- 
 men and families made a large to^Ti. Population was also tending to 
 the sea shore and to the health imbuing qualities of the Pines. Tides 
 of emigration were flowing from the north and from the West. Vine- 
 land, Asbury Park and Lakewood were names to conjure with; on these 
 tides many Baptists sought a home in "the land of Promise." 
 
 Orient church, four miles away, was the nearest Baptist church to 
 Lakewood. Freehold was further off. Lakewood was already under 
 the surveillance of the committee and had been visited by its members. 
 Pastor Parmley found more than twenty Baptists in Lakewood and 
 called a conference of them. Pastor Brown of Orient had conferences 
 with them and on the afternoon of May 24th, 1868, a prayer meeting 
 was held and at its close, Mr. Brown preached and fifteen disciples 
 constituted themselves the Bricksburg Baptist church. On the next 
 Lord's Day, two others were added and Mr. Brown baptized three aftr 
 preaching. Within two months, the membership increased to twenty- 
 eight and at the end of the year, the church numbered forty-two mem-. 
 
436 NEW JERSEY BAPTIST HISTORY 
 
 bers. Rev. George Johnson had found renewed health in the place 
 and preached until the coming of the pastor elect, Rev. D. C. Litchfield, 
 who was pastor two years. On December 11th, 1872, Rev. A. Seargent 
 was called. He had been a "free will Baptist," but accepting our views 
 of church order, was recognized as a Baptist minister in June 1873, 
 and became pastor. On account of his impaired health, he removed 
 in July 1874. A. D. Willifer took his place for three years from Septem- 
 ber 1st, 1874. Rev. George Johnson, with hesitation accepted the call 
 of the church and entered on pastoral duties on September 1st, 1877 
 and for more than three years, discharged its duties. While pastor, 
 arrangements were made by aid of the Association to buy the property 
 they occupied, having previously rented the place. The name of the 
 town was changed in 1880 and that of the church followed. After sup- 
 plying the church, Mr. J. K. Folwell was ordained in March 1881, but 
 returned to his studies at the end of the year. 
 
 In January 1882, Rev. E. Thompson settled as pastor and after 
 nine years of acceptable labor, resigned in 1891. He was followed 
 by Rev. W. H. Burlew who closed his labors in Lakewood in two years. 
 Soon after, Rev. W. G. Wedemeyer entered on the pastoral care of the 
 church and in 1904, was ministering as pastor. In a few years, a new 
 sanctuary answering to the changes in the town, having become a winter 
 resort, was necessary. A large and beautiful church edifice was occu- 
 pied, first in the lecture room in November, 1897, and in the audience 
 room in March 1898. The membership is less than anticipated. Bap- 
 tists are not popular with some classes of society. Very true, a "sect 
 everywhere, spoken against," both in the beginning and since. Lake- 
 wood is the second church, which the missionar\^ committee of the 
 Trenton Association brought into existence. To it as to many others 
 the Trenton Association gave not only nominal life, but also pecuniary 
 aid to get a material habitation. Lakewood has had nine pastors, 
 if we include the first service of Pastor Johnson. Mr. Johnson gave 
 the church invaluable aid both as supply and as pastor. The people 
 loved him. Two houses of worship haA^e been in use by the 
 church, one bought. The second built in the pastorate of Mr. Wede- 
 meyer. 
 
 After many years of active service in Iowa, a good and useful 
 minister realizing his strength and health failing, came to New Jersey 
 in 1866 in the hope of restoration. With recovery to the old time life, 
 came an earnest purpose to devote restored strength to God, Mr. I. 
 Leonard settled in South Jersey. Mr. Leonard writes: "Having preach- 
 ed to other denominations until the spring of 1867, I preached my 
 first sermon in Ne\\iield; the day and month I do not remember." In 
 
NEWFIELD 437 
 
 the spring of 1867, a school house was built in Newfield. The congre- 
 gationalists used it two Lord's days of the month, the Methodists one. 
 Three Baptist families lived in the village and a deacon of the congre- 
 gationalists visited Mr. Leonard and invited him to preach on the fourth 
 Lord's Day. 
 
 This arrangement lasted five years and the time had come to organ- 
 ize a Baptist church and to build a meeting house for its use. A church 
 was constituted in May 1872, with Mr. Leonard and his family and 
 eleven members. A house of worship was dedicated free from debt 
 in May 1874. Mr. Leonard was himself independent of need of a 
 salary. He was chosen pastor and remained ten years and if the five 
 years of preparatory work is included his entire service would be fifteen 
 years. His impaired health made it necessary for him to resign in 
 1882. Rev. George Bowman assumed the oversight the same day on 
 which Mr. Leonard retired. Mr. Bowman was pastor three years. In 
 March 1886, Rev. D. Hall settled and closed his charge in 1888. Rev. 
 J. E. Keylor entered the pastorate in August 1888 and for seven years 
 was efficient and useful. Supplies ministered for several years and in 
 this period the meeting house was removed to a better location and was 
 enlarged. In January, 1897, Rev. J. A. Crawn settled as pastor and 
 resigned in 1899. The next February (1900) Rev. George A. Sowell 
 became pastor. Since his settlement, a parsonage has been built on a 
 lot, the gift of Gen. W. P. Edgarton. Rev. W. G. Robinson is now 
 pastor (1904). The church has had seven pastors and one colony, 
 Clayton, has gone from Ne^^eld in 1889. 
 
CHAPTER XLIX. 
 
 SEA VIEW, SOMERS POINT AND CAPE MAY CALVARY. 
 
 Originally, Sea View was Somers Point church. It is published 
 as organized in 1881, whereas, that is the date of the change of its name 
 and of its locality at Seaview. Somers Point Baptist church (now 
 Seaview) was constituted in July 1862. Previously, six Baptists had 
 met at the house of William C. Yates. Two of them were Baptist 
 ministers, Rev. Thomas Davis, pastor of Hammonton Baptist church. 
 
 At the meeting at the house of Mr. Yates, it had been decided to 
 form a branch of Hammonton church at Somers Point. They also 
 called a council to meet at the house of Mr. Yates in July. The council 
 met and advised these Baptists to organize an independent Baptist 
 church at Somers Point. This was done then and there. The con- 
 stituents were six. Rev. Thomas Davis was called to be pastoral 
 supply, to visit them once in four weeks. In April, 1863, three sites 
 for a meeting house in three localities were offered. That at Bakersville 
 was chosen, where afterward, a meeting house was built. Pastor Davis 
 gave up his charge at Somers Point in November 1864. Afterwards, 
 a proposition was made to move from Bakersville to Sea View, where 
 a chapel had been erected. Matters continued thus till 1878. Destitute 
 of preaching, discouragements increased. About 1881, Rev. T. L. 
 Bailey, M. D., visited the neighborhood and preached at Sea View 
 and again at Bakersville. Again the proposition was made to remove 
 the building from Bakersville to Sea View. 
 
 Captain J. S. Endicott bought a lot there and gave it to the church 
 and the building at Bakersville was removed to Sea View and reoccupied 
 in May. Next year, in May 1882, the church changed its name to Sea 
 View. The old name was retained in the minutes until 1888, and 
 although Dr Bailey had resigned in 1885, he is reported as supply in 
 1889. The people were loath to give him up. Rev. L. Morse became 
 pastor in April 1885 and in January 1886, opened a mission at Somers 
 Point and the Association built a chapel there in 1899. Mr. Morse 
 resigned in about two years and Rev. T. Fuller is said to have followed 
 Mr. Bailey. Rev. A. Cauldwell entered on the charge of the church 
 on February 1st, 1890, remaining till May 1892. In July of that year 
 Rev. W. Percy accepted the call of the church and in 1895, there was 
 a vacancy in the pastorate, which Rev. A. E. Douglass filled in Decem- 
 ber 1895. Student supplies ministered till Rev. E. E. Tyson settled in 
 
CAPE MAY CALVARY 439 
 
 1900. Sea View has had nine pastors. One has been licensed to 
 preach. A colony has gone from it, to constitute Somers Point church. 
 Several houses have been built for its use. Dr. Bailey of Atlantic City 
 has been an invaluable aid to the church as pastor twice and as supply 
 in its need. Words fail to describe the value of such men. 
 
 As previously stated, second Cape May church had two houses of 
 worship, the upper house, located at Littleworth in the upper precinct 
 of Cape May County and the "Lower" house at Townsends Inlet. On 
 September 5th, 1863, the second Cape May Baptist church dismissed 
 sixty-five members to constitute a Baptist church at the "Lower" house. 
 A minute from the church book of the Calvary Baptist church says: 
 "On the 10th day of October 1863, sixty-five members of the second 
 Cape May Baptist church, with three from the Willistown Baptist 
 church, Pa., convened at the lower house for the purpose of organ- 
 izing themselves into a church of Jesus Christ. At this meeting it 
 was decided to call the church the Calvary Baptist church of Cape May 
 County." 
 
 The pastors were: P. L. Davies, 1864-65; C. E, Wilson, 1865-67; 
 J. K. Manning, 1867-69; A parsonage was built in this period, also a 
 new house of worship at Dennisville; J. M. Lyon, 1871; M. M. Finch, 
 1872-76; C. H. Johnston, 1876-79; J. M.Taylor, 1880-83; W. Warlow, 
 1883-85; E. S. Fitz, 1885-91, while pastor the house of worship and the 
 parsonage were enlarged and improved. E. S. Town, 1892; J. A. 
 Klucker, 1893; S. B. Hiley, 1895-97; M. H. Snodgrass, 1897-1900. 
 In February, 1864, the Dennisville church disbanded uniting with the 
 Calvary church. In 1897, sixty-one members of the Calvary church 
 applied for letters of dismission to reorganize at Dennisville, naming 
 the new church, South Dennisville. Mr. Snodgrass being pastor of 
 the church. The Calvary church has had twelve pastors, some of whom 
 have been joint pastors of Calvary and of Dennisville. South Dennis 
 colonized from Calvary in 1897. However, Dennis and Dennisville 
 and South Dennis originated as early as 1729. Again in 1849 and last 
 as South Dennis in 1897. An assistance to preserve the early Baptist 
 history associated with South Dennis is to be commended even though 
 confusion is involved in the history of the two churches. Independent 
 interests of both second Cape May and some other churches in Cape 
 May County are strangely mixed. Calvary church however, is im- 
 planted in the earliest records of the county as is also that of second 
 Cape May. We can easily believe that even Morgan Edwards gave up 
 unravelling the entanglement. 
 
 There is more or less uncertainty as to the maternity of Goshen 
 church. But it is assigned usually to twenty-five members of Calvary 
 
440 NEW JERSEY BAPTIST HISTORY 
 
 church, some to First Cape May and others from South Dennis church. 
 Goshen is central to these places. The church was constituted in 1891. 
 Rev. A. J. KUicker became pastor in March 1892 and resigned in May 
 1893. Two students, W. C. Cottrell and J. G. Fryer supplied the church 
 for months. H. Craner entered the pastorate in January 1898 and 
 was ordained on the next March and closed his charge in July 1900. 
 In these years, the debt on the church edifice was annually reduced and 
 such changes made in it as the church could pay for. Two pastors and 
 supplies have ministered to the churh. 
 
 In one year, Calvary church founded two colonies. Dias Creek 
 is a thickly settled farming community, about five miles below Goshen 
 and west of the Court House. Three pastors have ministered to both 
 Goshen and Dias Creek, Klucker, Fryer and Johnson. Dias Creek 
 was constituted with twenty-six members from Calvary church, Cape 
 May County. Another pastor is said to have been at Dias Creek in 
 1894-95. It is reported that he was a bad man. 
 
 Ocean City is in the extreme northeast corner of Cape May county. 
 Like to Atlantic City, it is on an island. Railroad connections are from 
 the south, while trolley and steamer connect from Atlantic City. Its 
 permanent population get their living from the sea and from summer 
 visitors. There is no back country to draw upon. A strait, known 
 as Peck's Beach, cuts off inland commerce. 
 
 The Baptist church was organized in January 1898, with about 
 twenty-four members. Within seven months, the membership had more 
 than doubled. A pastor and colony came from second Cape May 
 Baptist church and constituted Ocean City church. Rev. H. J. Roberts 
 pastor of the mother church, gave up an independent position to take 
 a subordinate one, that of this new church. A meeting house was 
 built and paid for in 1899 and dedicated in August of 1899. Since its 
 organization the usual activities of a Christian church are undertaken 
 and the church has maintained a forceful career, giving assurance of 
 being a blessing to the community where it is located. By the middle 
 of 1900, the membership had increased to seventy-five. On Jul}' 1st, 
 1900, Pastor Roberts resigned. 
 
 The Corson family were active in the origin and conduct of this 
 church. Their name is among the trustees who bought in 1785, of the 
 sheriff, the original house probably built as early as 1750. Their name 
 is also among the constituents of second Cape May Baptist church. 
 The "Inlet" where the lower meeting house of the second Cape May 
 church was and which the Calvary church of Cape May County cocupied 
 was named Corsons. They had probably originally settled there and 
 were Baptists when coming to America. Continuing Baptists, they 
 
OCEAN CITY 441 
 
 were not of the traasient sort, but impressed their convictions of Divine 
 truth upon a wide section, as genuine Baptists invariably do. 
 
CHAPTER L. 
 
 HOPEWELL, SOUTH AMBOY, ROSELLE AND DAMAREST. 
 
 It is a misnomer to speak of Baptists at Hopewell, beginning in 
 187L For more than one hundred and fifty years, Hopewell and 
 education have been household words in New Jersey. Unhappily, 
 in the antinomian craze from 1825 to 1840, the venerable First Hopewell 
 church was caught in its snare and belied its glorious record in edu- 
 cation and missions. Excepting First Middletown and Piscataway and 
 Cohansie, no Baptist church exceeds it, in its missionary progeny. 
 
 Hunterdon, Warren, Sussex and other counties attest the fruit- 
 fulness of its mission work. The minutes of the Central Association 
 of 1834, Page 3, item 26, says: "Brethren Wright and Stites ap- 
 pointed a committee to which was referred the letters from First and 
 Second Hopewell churches. They reported and agreeable thereto, 
 names of said churches are dropped from our minutes." This was 
 the end of more reports from these churches of activity to carry out 
 the last commission of our ascending Lord. In 1825, Mr. Boggs, pastor 
 of First Hopewell was appointed by the New Jersey Association, on a 
 Board to carry on a mission work and in 1828, he was stiU a member 
 of that Board. Pastor Boggs, in his corresponding letter, as moderator 
 of the Association wTote: "Let the Gospel then go forth as a lamp that 
 burneth; let us not hold our peace, nor refuse our aid till the Gospel 
 of peace and salvation is preached to ever}- creature and shall spread 
 like the tide from a mighty ocean over the whole world." Two years 
 after, 1834, the church of which he was pastor, First Hopewell, with- 
 drew from the Association on account of its missionary, Sunday school 
 and temperance work and Mr. Boggs went with it, giving the lie to all 
 of his past life. In 1871, Rev. E. C. Romaine visited Hopewell and 
 preached on a few succeeding days. On August 23rd, Baptists met at 
 the house of Mr.W.O. Stout and decided to constitute a regular Baptist 
 church in Hopewell and on the next day, the 24th of October, six having 
 letters constituted a Baptist church and named it "The Calvary Baptist 
 church of Hopewell." Four of these six names are memorial: Lewis, 
 Manning, William O. Stout, Jerusha Stout, M. Alice Stout. Mr. Mann- 
 ing had been a student under Mr. Eaton. The three Stouts were descend- 
 ants of the original Stouts, who had come from Holmdel, constituents 
 in 1715 of First Hopewell. 
 
HOPEWELL AND SOUTH AMBOY 443 
 
 Seven were added to te church on the next day, the 25th. Mr. 
 Romine was pastor two years. Within six months, the original six 
 had increased to forty-nine. Twenty-five of them had been baptized. 
 At the next October session of the Central Association, five hundred 
 dollars was subscribed for the purchase of lots and the erection of 
 a meeting house in Hopewell, which was dedicated in Decemebr, 1872. 
 The cost of the entire property was six thousand dollars. It is best to 
 state that aside from local gifts, additional funds were sent by the 
 churches of the Association. Ten pastors have ministered to the 
 church. E. C. Romain, 1871-73; A. V. Dimock, 1873-76; A. J. Hay, 
 1876-79; H. B. Garner, 1879-82; A. Hopper, 1882-83; H. J. James, 1884- 
 85; T. G. Wright, 1885-89; D. S. Mulhern, 1891-93. 1893 the parsonage 
 was destroyed by fire. 
 
 It was rebuilt and paid for in 1894. R. C. Bower, 1894-98; L. A. 
 Schnering, 1899-1900. Two members have been licensed to preach. 
 Two parsonages have been built. The trials of Calvary, Hopewell, are 
 peculiar. Kingwood survives by Baptisttown. vSecond Hopewell 
 by Lambertville. First Hopewell is still a strong church, many of its 
 children, having imbibed its new and later ideas explain its present 
 strength. Nevertheless, since its departure from the Gospel, the 
 children of its members constitute the strength of other denominations; 
 they are thriving on the wastage of First Hopewell. Before being 
 Antinomian, First Hopewell was the ancestress of the Baptist churches 
 in Hunterdon County, and of many in Warren and in Sussex counties. 
 Since being antinomian it has not given life to a church of Jesus Christ 
 and through its influence, as many as six churches have died. Near to 
 Hopewell, are several large towns, wholly destitute of Baptist churches, 
 in which we would have been dominant had First Hopewell been true 
 to Christ. It is sorrowful to Baptists to forecast the outcome, had 
 First HopeweU been a fruitful vine as has been Middle town, Piscataway, 
 Cohansie, Hightstown, Pemberton, Salem, Cape May and other Baptist 
 churches of the seventeenth and eighteenth centuries. However, 
 Calvary church lifts its standard high and will yet occupy the region 
 round about and if not reclaim the old church, renew the messages of 
 Gospel grace to perishing men. 
 
 Baptists have lived in South Amboy from early times. Baptist 
 churches in Perth Amboy, South River and Jacksonville, had members 
 there. Rev. H. H. Rouse of Herbertsville used to preach in South 
 Amboy from 1860. Members of the missionary committee of the 
 Trenton Association made inquiry visits to the town earlier than 1870, 
 with the intent to found a Baptist church in the place. Pastors of 
 Middletown and of Holmdel churches visited the town in 1870 and 
 
444 NEW JERSEY BAPTIST HISTORY 
 
 decided to begin a movement as soon as Toms River and Lakewood 
 would allow. 
 
 On September 12th, the missionary committee met twelve resi- 
 dent Baptists and advised them to organize a Baptist church, and it 
 was done then and there. Meetings were held in private houses till 
 January 1872, when they were transferred to a hall. A house of wor- 
 ship was a necessity. The Camden and Amboy Railroad had given 
 lots to the other churches, but the Pennsylvania Railroad being in con- 
 trol and the pastor at Holmdel being personally acquainted with mem- 
 bers of the Board of the railroad, applied for a like gift to the Baptist 
 church. Compliance was cheerfully made and the last official act of 
 its great President, Edgar Thompson, before he sailed for Europe, where 
 he died before returning, was to sign the deed of a valuable and central 
 property to the Baptist church, for its house of worship and ample space 
 for a parsonage. Rev. T. Snow became pastor November 1st, 1873. 
 The missionary committee of the Associtaion gave to him, the pastor, 
 authority for the design and cost of the church edifice and they were 
 disappointed in both the dseign and cost of the building for which the 
 As.sociation had appropriated a considerable sum. 
 
 A parsonage was built in 1874 and in 1875, the house of worship 
 was begun. It was not ready for use, however, until the in next pastor- 
 ate in March 1878. Mr. Snow closed his labors at South Amboy in 
 August 1877 and Mr. D. D. Reed settled the next December and re- 
 signed to take effect in April 1879. Mr. Reed's removal was at the 
 instance of the missionary committee, his antecedents coming to their 
 knowledge. Rev. L. H. Copeland entered on the charge of the church 
 in August 1879, continuing till Februray 1881. A few days later. Rev. 
 D. S. Mulhern settled as pastor. While pastor, the church said of him: 
 "He was greatly beloved." Under his charge, the meeting house was 
 renovated and through a legacy left to the church by a member, Maria 
 Capher, all debts were cancelled. The financial condition of the church 
 was so much improved that it relieved the Convention Board of further 
 annual appropriations and since has been a self sustaining body. 
 
 Both the church and the Sunday school made strong appeals to 
 him to remain, but without avail. On January 1st, 1886, Rev. S. V. 
 Robinson became pastor and concluded his charge at South Amboy in 
 August 1888 and was followed by J. H. Dudley. To remedy the mal- 
 formation of the house of worship an enlargement was begun in June 
 1892, the reformation finished and reoccupied in June 1893. 
 i ; Pastor Dudley resigned in July 1894. Rev. E. B. Hughes was 
 pastor until January 1st, 1895. Rev. J. G. Dyer following and in 1900, 
 was still pastor. Mr. Dyer evolved "ways and means," to caT- el the 
 
ROSELLE AND DEMAREST 445 
 
 cost of remodelling the church edifice. Virtually the church has had 
 two houses of worship. The first of temporary use. The rebuilding 
 being in effect the loss of the first house at a useless cost. Eight pastors 
 have served the church, one of them was an unworthy man. All of 
 the others were true, tried and good men. Mention must be made of 
 Deacons T. Burrowes of Keyport and John Mount of Red Bank, as 
 having had a large share not only in the success at South Amboy, but in 
 all the enterprises of the missionary committee of the Trenton Association 
 whereby it multiplied churches. Further allusion will be made to these 
 and other men, whom God raised up and gave to the Baptists. 
 
 Roselle is a station on the Central Railroad, a few miles west of 
 Elizabeth. Railroads build up towns at their stations, chiefly consisting 
 of the surplus population of down town New York business men. Thus 
 it was that a Baptist Sunday school was formed in June 1870, and at a 
 meeting in the house of Mr. George Marlor it was agreed to meet on Sep- 
 tember 18th, at the house of Mr. George H. Sutton. 
 
 There, nineteen Baptists constituted themselves into the Roseville 
 Baptist church. The place of worship was first in a hall of the school 
 building; later, at other halls till the house of worship was ready for 
 use. On January 5th, 1873, Rev. J. V. Stratton became pastor. Ar- 
 rangements were made on July 30th, 1874, to build a house of worship, 
 which was dedicated June 5th, 1876, with an indebtedness of four 
 thousand dollars. Pastor Stratton closed his charge on January 1st, 
 1877. Rev. R. F. McMichael followed on November 25th, that year, 
 staying two years. In September 1879, Rev. William Humpstone 
 settled as pastor and continued two years. November 6th, 1881, Rev. 
 W. W. Pratt, as supply and pastor. May 1882— December 1882. In 
 March 1885, Rev. L. O. Grenelle was pastor for two years. Rev. H. R. 
 Goodchild was pastor from September 1889 to May 1895 and had a 
 happy and prosperous charge. Supplies ministered till May 1896, when 
 Rev. J. Miller settled. He succeeded in cancelling the debt. In 1899, 
 Rev. J. M. Stiller, Jr., entered the pastorate. Roselle had been hurt 
 with an expensive house and enormous debt. Strength in the pulpit, 
 even though the house is indifferent, rarely fails to pay off debts and 
 build fitting places of worship and make the church a helper in every 
 good work. Roselle has had nine pastors. Each has been useful and 
 as happy as could be anticipated with a church burdened with debt. 
 
 Demarest Baptists held meetings in anticipation and preparation 
 for the constitution of a church. They met in a hall in Englewood for 
 social worship in 1872, having interest in their mutual welfare and 
 concern for the "faith once delivered to the saints." The school house 
 at Demarest station was agreed on as an appropriate place for worship 
 
446 NEW JERSEY BAPTIST HISTORY 
 
 and the meetings were held there from July 1874. Rev. J. H. Andrews 
 of Englewood preached each Lord's Day morning. 
 
 About this time Mr. Ralph Demarest gave a plot of ground for a 
 church edifice and the building was completed December 13th, 1874 
 and Mr. Andrews preached the opening sermon. The church num- 
 bered seventeen constituents. Eleven were from different churches 
 in New York City and six from Englewood. Pastors in the order of 
 their labors were: J. H. Andrews, Jime to October in 1875; R. F. Mc- 
 Michael, 1876 and 7; P. Gallaher, 1887-92; supplies, 1892-96; G. L. Ford, 
 1896-97; H. Coleman, 1897-1900. The place of worship was enlarged 
 in 1895. Mr. Francis Ford in 1898 gave five hundred dollars to the 
 church. The memories of Mr. R. Demarest, who gave the ground for 
 the house of worship and of M. F. Ford, who though not a member of 
 the church, valued its influence and work and gave five hundred dollars 
 to advance its welfare are both cherished. 
 
 "^^ 
 
CHAPTER LI. 
 
 ECHO LAKE CIRCLE, BUTLER AND SUMMIT. 
 
 These churches are grouped as related to one founder of them, Rev 
 Conrad Vreeland, and as coming from Echo Lake church. They are 
 styled in the Association Minutes: "The Echo Lake Circle," in all, nine 
 churches. Mr. Vreeland has been either pastor or by employing assist- 
 ant pastors, supplied these churches with preaching and has been their 
 financial support. He has provided them with houses of worship and 
 has supplied them with pastors, where he could not himself minister 
 to them. It is fitting to speak of Mr. Vreeland before giving the record 
 of the churches. Mr. Vreeland was born at Echo Lake. In early 
 manliood he moved to Brooklyn and as a contractor and real estate 
 broker, acquired a fortune. 
 
 Resident in the city, when converted, he united with the Strong 
 Place Baptist church. The intelligence and force of character that 
 developed a successful business man under Divine influence, ripened 
 him into an earnest active Christian. In a mission of the Strong Place 
 church that grew into the Tabernacle church, Mr. Vreeland taught a 
 class of young men. In 1873, he returned to his native place, Echo 
 Lake. There, but limited religious privileges were enjoyed. A Method- 
 ist minister preached once in two weeks in the morning and a Presby- 
 terian, once in two weeks in the afternoon. A ready to die Sunday 
 school was held. Calling an assembly of the people, a Sunday school 
 was formed of which he was superintendent and then, he had Baptist 
 preaching in Echo Lake. 
 
 In June 1874, a Baptist church of twelve members was organized 
 and in the next November, a meeting house was ready for the church. 
 Land and building cost Mr. Vreeland five thousand dollars. As yet, 
 he was not in the ministry. It is not needful to be a preacher to win 
 souls to Christ, nor to found churches or to do the work of an evangelist. 
 The commission to the manrestored to spiritual health was, Mark 5: 19, 
 "Go home to thy friends and tell them what great things God hath 
 done for thee," is as much ours as his. In 1879, the Echo Lake church 
 said in their letter to the Association: "We have been greatly blessed 
 in the conversion of souls and in the help received from our pastor, who 
 has provided our place of worship." 
 
 Mr. Vreeland was not limited to Echo Lake. Six miles away was 
 Newfoundland, where more than sixty years before, in 1804, a Baptist 
 
448 NEW JERSEY BAPTIST HISTORY 
 
 church was. It had had an uncertain life for nearly fifty years. But 
 in 1850, disappeared, save as a few venerable men and women tarried 
 on earth. In November 1877, thirty-seven members of Echo Lake 
 church were dismissed to organize anew at Newfoundland. Mr. Vree- 
 land was called to be pastor at Newfoundland and was ordained at 
 the recognition of Newfoundland church. At Newfoundland, Mr. 
 Vreeland pro\ided house of worship at his own cost, also securing a 
 supply at Echo Lake. The pastoral charge at Ne-wfoundland to such 
 a man as its pastor involved an exploration of its surroundings. 
 
 About six miles from it was Milton. It had been the Post Office 
 of the original Newfoundland church there were still living a few of its 
 old members. Twelve were dismissed from Echo Lake church to unite 
 in the organizntion of the Milton church. The Milton church is as yot 
 unassociated. It has the ministry of Mr. Vreeland or of one of his 
 assistants At Milton, there was an abandoned Methodist church 
 edifice, which Mr. Vreeland bought and gave the use of it to the Milton 
 church. 
 
 Southeast of Echo Lake, about seven miles distant, a community 
 known as West Brook Valley existed. Mr. Vreeland visited the place 
 and numbers of its people were baptized into Echo Lake church in Octo- 
 ber 1881. Twenty-five members were dismissed from Echo Lake 
 church and constituted a West Brook Valley church. Mr. Vreeland 
 gave to them a house of worship and cemetery and he was eleted their 
 pastor. 
 
 North of Echo Lake, it may be ten miles, Mr.Vreeland built a small 
 chapel in October 1884. Nineteen members of Echo Lake church were 
 constituted the Greenwood church of which Mr. Vreeland was chosen 
 pastor. The number of constituents was really twenty-one. 
 
 As early as 1878, mission work was done at Canisteer. The town 
 is about fifteen miles from Greenwood. Scores were baptized. Mr. 
 Vreeland bought a Methodist property of which the Canisteer church 
 has the free use. The church was constituted in November 1885 with 
 thirteen members. 
 
 Manaque is a station on the New York and Greenwood Lake Rail- 
 road. It is about eight or ten miles from Echo Lake. A Baptist 
 church was organized there in 1893. A furnished room was appointed 
 by Mr. Vreeland for worship. Later, a house was bought by Mr. 
 Vreeland and transformed into a fitting place for worship. 
 
 Ogdensburg is a long distance from Echo Lake. A church was 
 constituted there in 1877. It suffered divers adversities that utterly 
 impaired its growth and usefulness. In 1895, Mr. Vreeland was sent 
 for. An extensive revival broke out. The church was reorganized. 
 
UNION VALLEY AND BUTLER 449 
 
 Mr. Vreeland was called to be pastor and accepted. He bought lots, 
 built a church edifice and parsonage and the church worships in its new 
 home. 
 
 Union Valley is midway between Echo Lake and Newfoundland. 
 Material changes for the benefit of cities in the vallies, dispossessed 
 several members of Newfoundland church and they removed. Mr. 
 Vreeland bought grounds there, moved a school house on it and put 
 it in order for the Lord's Day worship, and service is maintained each 
 Lord's Day. Thus under the labors of Mr. Vreeland and by the use 
 of his wealth, nine churches have already been constituted and each of 
 them has been provided with a sanctuary and several of them with 
 parsonages at the expense of Mr. Vreeland. 
 
 A houseless church necessarily experiences great loss and in due 
 time dies unless the lack is met. The field of Mr. Vreeland's labors 
 included several counties. Mr. Vreeland employed assistant pastors 
 to minister to these churches. The hardships of occupying these fields 
 will be realized if it is remembered that they were in a mountainous 
 and broken country; that three services on the Lord's day were under- 
 taken by the pastors. That long rides of from thirty to fifty-five 
 miles through cold, snow, storm, heat, day and night, speaking and 
 singing were often necessary. 
 
 Another like instance of personal sacrifice and of devotion occurred 
 in Camden, New Jersey. Deacon William J. Croxey of the First church 
 in Camden acquaints himself with needy fields and struggling churches, 
 originates churches, assures the building of houses of worship and 
 parsonages. Such men index religion to be of the same type as when 
 it wrought consecration; endured the fire of the stake, the rack of the 
 wheel, public whippings and death; and no less does the God of Abra- 
 ham, Job and Daniel work in these later generations the same purposes 
 as he wrought in the lives of the men, whose record he has preserved 
 for our instruction. 
 
 A spirit of scriptural inquiry was awakened in 1894-95 at Butler 
 among the membership of the Reformed (Dutch), and of the Presby- 
 terian churches near Butler, toiiching the order of the ordinances of 
 the house of God. With the usual result, conscientious disciples found 
 the Scriptures silent on Infant baptism, and insisting upon the 
 condition of faith in the Son of God as a condition to baptism and 
 of burial or immersion as the only mode of baptism. Not only the 
 ordinances, but the order of the church as the Saviour originally set it 
 up. These disciples were not content with a theoretical faith. 
 
 In due time, they stood by the "water side" in company with a 
 Baptist minister and were buried with Christ in baptism. In 1895, 
 28 
 
450 NEW JERSEY BAPTIST HISTORY 
 
 these disciples decided to constitute a Baptist church in Butler and 
 ha\Hng carried out their plan were duly recognized. A pastor was not 
 got till July, 1897, when Mr. William M. Faux, first as supply and th;n 
 as pastor. Mr. Faux was ordained June 19th, 1899. In November, 
 1897, Mr. Noble of Morristown, gave to the church a large plot of 
 ground, on which to build a house of worship. On it a church edifice 
 was built. In the basement of the meeting house worship was held 
 in 1899. Up to 1900, the membership had increased to fift^^ 
 
 On Lord's Day, October 3rd, 1875, Rev. A. B. Woodworth began 
 a mission at Summit. Preaching at Summit to a congregation of four- 
 teen, Mr. Woodworth renewed his appointment and the increased 
 interest decided the question of the constitution of a Bapist church. 
 Mr. Woodworth was pastor at Milburn, some distance away. On the 17th 
 of March, 1876, fifteen Baptists united in a covenanted fellowship con- 
 stituting the Summit Baptist church. 
 
 In April, 1876, Mr. Woodworth became pastor, remaining till 
 December 1878. Rev. William Lawrence settled as pastor in February 
 1879, ministering nearly two years and had a happy charge. Rev. 
 J. G. Noe followed remaining nearly two years, but ill health cut short 
 his charge in Feburary 1883 and in the next June he died. Rev. P. A. H. 
 Kline entered the pastorate in May 1883, continuing about three years. 
 Increase by baptisms and letters was enjoyed under the charge of Mr. 
 Kline. Since its constitution, the church worshipped in West Summit and 
 both the influence of the church as well as the congregation was limited. 
 Summit was about a mile distant. The necessity of a removal to Sum- 
 mit and of the erection of a house of worship there, was imperative. 
 Lots were bought and arrangements made to build at the earliest con- 
 venience. The house was completed and in 1888 it was dedicated. 
 Previously, in the fall of 1886, a unanimous call was given to Rev. T.S. 
 Griffiths. He accepted the call and in a few months began his work 
 at West Summit. 
 
 He remained but a few months and Rev. Mr. Giles ministered to 
 the church for many months. After Mr. Giles, Rev. G. E. Horr was 
 pastor for about three years. Then Rev. N. B. Randall ministered 
 as pastor for nearh^ five years. An interval in the pastoral office tiU 
 November 1898, when Rev. W. W. Giles settled as pastor and is now 
 (1900) ministering to the church. The records of the church were lost 
 in a fire, burning the house of the clerk in 1889 and thus the early 
 account of the beginnings of the church is gathered from memory. 
 The first meeting house in West Summit was used about twelve years. 
 
 The second was erected in 1888 in the village of Summit and was 
 supplanted by a third, the ground for which is bought and paid for and 
 
SUMMIT 451 
 
 ten thousand dollars are in hand, with which to commence its erection. 
 Nine pastors have served the church. A serious fact in the past is 
 short terms of pastoral care. Permanent good seldom comes to churches 
 that soon tire of the pastor. The future of the church, by its removal 
 to Summit proper is hopeful. 
 
 ^^ 
 
CHAPTER LII. 
 
 WEST CREEK, TUCKERTON, ATLANTIC CITY, 
 PALMYRA AND RIVERTON. 
 
 The West Creek church, second of its name in New Jersey, is in 
 Ocean County, near to Little Egg Harbor. It had an Indian name, 
 "Westeconk." It is several miles south of Manahawken. The 
 origin of the church was peculiar. T. T. Price, M. D., removed from 
 Cape May County to Tuckerton. All of his associates and associations 
 and family were Baptists and his owti ideas were baptistic. His marital 
 relations were with the "Friends" (Quakers). One of their ministers 
 was induced to come to Tuckerton. He was an eminent!)' spiritual 
 man, as was the family into which Dr. Price had married. These in- 
 fluences all led to the Doctor's conversion. Sending for Rev. J. C. 
 Hyde, pastor of Cape Island Baptist church, the Doctor was baptized 
 at Tuckerton in 1867 and joined the Manahawken church. 
 
 The Doctor was the only Baptist in the vicinity and positive in 
 his comdctions of truth and duty. The Methodist church in West 
 Creek had built a new house of worship and the old one was for sale. 
 At a call, on a patient in West Creek, by Dr. Price, where several friends 
 met, the Doctor was asked: "Wh^^ do not you Baptists buv the old 
 Methodist house?" Finally, three of the men present bought the proper- 
 ty for Baptist uses. Rev. C. A. Mott was then pastor at Manahawken 
 and it was agreed to use the old house and commence meetings. 
 Mr. Mott consehted to hold a meeting in the old house, and as a result 
 fifty-eight were baptized, uniting at Manahawken church. These 
 with Dr. Price and a Baptist brother at West Creek, in all, sixty con- 
 stituents were formed in 1876 into the West Creek Baptist church. 
 
 Pastor Mott ministered to the church until September 1877, con- 
 jointly with his charge at Manahawken. After Mr. Mott, the pastors 
 were: J. N. Craner, 1877-80; G. T. McNair, 1880-85; W. K. Lord, 1885- 
 88; T. P. Price, 1888-90, without cost, then believing it best for the 
 church to support a pastor, resigned. In his charge, a revival occurred 
 that included Tuekcrton. J. B. Sheppard, 1890-94; J. A. MarsteUa, 
 1894-96; A. O. Gilmore, 1896-98; A. D. Bennett, 1898-99; H. Joorman, 
 1899-1900. Under the pastorate of Mr. Sheppard who lived in Tucker- 
 ton, a colony of thirty-one members of West Creek organized a church 
 at Tuckerton in 1891, Thereafter, Mr. Sheppard had joint pastoral 
 
TUCKERTON AND ATLANTIC CITY 453 
 
 care of both West Creek and Tuckerton churches. His successors also 
 had a like charge till 1898. After then, each church chose its own 
 pastor. Ten pastors have served the West Creek church. One colony, 
 Tuckerton, has gone from it. 
 
 Tuckerton Baptist church sprang from West Creek Baptist church, 
 a result of a re^^val while Rev. T. P. Price was pastor at West Creek. 
 Mr. T. P. Price is now pastor at Tuckerton. There is a record of 
 mission work done at Tuckerton in 1857. Rev. J. Perry preached at 
 Tuckerton more or less frequently from 1857 to 1860. Doubtless 
 pastors of Manahawken, Cape May, Tuckahoe and Dividing Creek 
 had preached in these various neighborhoods. While at Tuckerton, 
 to baptize Dr. Price, Mr. Hyde held several meetings. About 1868, 
 Dr. Price bought an old Methodist meeting house, paying his sub- 
 scription to get possession of it. Mr. Hyde renewed his visit to Tucker- 
 ton in 1869 and held a series of meetings in this house. 
 
 Other subscribers failed to meet their payments and it was necessary 
 to return the property back to its original owners, losing the Doctor's 
 subscripton. A correspondent of The Examiner, of New York City, 
 in 1876, styles the building at West Creek "The little Structure." In 
 1888-90, Rev. T. P. Price the only son of Dr. Price, though living in 
 Tuckerton, was pastor at West Creek church. In the revival at West 
 Creek, Baptists were multiplied at Tuckerton and beyond it toward 
 Mathistown, all of which section was held by Methodists. 
 
 In 1888, a Mr. McKendless, a resident wholly secluded from Baptist 
 influence inquired of the word for "the way of the Lord." Realizing 
 in his studies that his views were not in accord with the New Testa- 
 ment and hearing that there were Baptists in Tuckerton, Mr. McKend- 
 less walked twelve miles to inquire about them. He was referred to Dr. 
 Price, whose son was pastor of the Baptist church in Tuckerton. Mr. 
 McKendless was baptized by Rev. T. P. Price, pastor at Tuckerton. 
 The people built a "union chapel" at Mathistown and the mission was 
 called the Union Mission. The Tuckerton Baptist church was con- 
 stituted in 1891 an had thirty-one constituents and was an offshoot 
 of West Creek church. The West Creek and Tuckerton churches had 
 pastors in common until 1898. They were J. B. Sheppard, 1890-94; 
 J. A. Marstella, 1894-96; A. O. Gilmore, 1896-98. Mr. T. P. Price is 
 pastor at Tuckerton "at his own charges." 
 
 Rev. R. F. Young of Haddonfield, had made Baptist interests at 
 Atlantic City a specialty and the missionary committee of the West 
 New Jersey Association say in their report: (Minute 1881, Page 14) 
 "The name of R. F. Young must link itself with the history of this 
 church more than that of any other person as its founder.' On June 
 
454 NEW JERSEY BAPTIST HISTORY 
 
 29th, 1880, nineteen Baptists living in the towTi met and constituted 
 themselves a Baptist church. Rev. T. L. Bailey, M. D., who was 
 associated with Somers Point (now Sea View) it may be a resident of 
 Atlantic City, was prol)ably the happy instrument of their origin and 
 is reported in 1881 as a member at Atlantic City. Mr. Bailey ministered 
 to the church as its supply. Another minister. Rev. Sidney Dyer, was 
 intimately associated with the beginnings of the church in Atlantic 
 City and was supply in 1881 and afterwards was pastor. In about 
 1873, a Baptist in Philadelphia offered to give a lot in Atlantic City on 
 which to build a Baptist meeting house. Time passed and Mr. Ford 
 died. Subscriptions for the house of worship had been made. But 
 Mr. Ford had not yet provided the lot for it and certain legal conditions 
 prevented the executors from carrying out his known intentions, where- 
 upon Mrs. Ford, his widow, bought a lot at the cost of twenty-five 
 hundred dollars and gave it to the church for their house of worship. 
 The unfinished church edifice was used for worship and in 1883, the 
 building was completed. Their plan of paying for it as the work was 
 done proved a success. Pastor Dyer on January 1st, 1885, closed his 
 charge of the church. Among others whom he baptized into the church 
 was Rev. W. E. Boyle of the Methodist denomination. Having been or- 
 dained for the Baptist ministry, he was called to be pastor and in the 
 next March, 1885, entered the pastoral office. Rev. Mr. Boyle resigned 
 in January 1891, anticipating entering another department of service. 
 But he died in the coming April. Mr. T. J. Cross was invited to supply 
 the church with the result that he was called and was ordained in 1891. 
 Mr. Cross closed his cljarge in November 1899 and in March, 1900, Rev. 
 C. H. FitzWilliam became pastor and in that year, 1900, a parsonage 
 was bought and nearly one third of the balance due on the parsonage 
 paid. One colony to organize a second church was dismissed in 1900. 
 Four pastors have ministered to the church, of whom Mr. Cross remained 
 more than eight years. Mr. Boyle six years, and Mr. Dyer about five 
 years. 
 
 Bethany Baptist church of Atlantic City, was a mission of the 
 First church in 1893. Its location was in the southern part of the city. 
 Weekly social meetings; a Sunday school and preaching by Pastor 
 Cross at stated times attached a considerable working force of mem- 
 bers of the First church to the mission. It thus shared in the prosperity 
 of the mother body. Arrangements were made in 1897 to build a chapel 
 which was in due time completed. In 1899, Rev. S. K. Braun was 
 called to take special charge of the mission. The Bethany church was 
 constituted early in 1900, having a membership of seventeen. An 
 outgrowth of the mission work. Thus within twenty years of the 
 
ATLANTIC CITY, RIVERTON AND PALMYRA 455 
 
 first planting of Baptist seed an added church is assured. The chapel 
 built by the First church was erected on leased ground and it was 
 necessary to build a new house of worship. Measures are in progress 
 to do this with hopeful success. Mr. S. K. Braun was the first pastor, 
 and in 1902 was succeeded by Rev. E. E. Tyson. 
 
 Riverton and Palmyra are adjoining towns on the Camden and 
 Amboy Railroad. Pleasantness of location on the Delaware river, 
 north of Camden; convenience and ease of travel and nearness to 
 Philadelphia brings a numerous population of city people to these 
 places. Among them, were Baptist families. Mutual acquaintance 
 inclined them to sustain social religious meetings. These increasing 
 in interest and in number, it was necessary to hold them in the school 
 house. Publicity increased attendance and an often suggested Baptist 
 church, which ripened into effect on October 1st, 1885, when thirteen 
 covenanted in fellowship as a Baptist church. 
 
 At that time, most of them lived in Riverton, since then, they 
 chiefly live in Palmyra. In 1887, they built a good house of worship, 
 having the conveniences and appliances for Christian and church work 
 of a Baptist meeting house. This church edifice was built between 
 Riverton and Palmyra, was designed to serve both places and hence 
 the name of the church. Supplies were Messrs. W. W. Ferris, W. W, 
 Calley, S. C. Dare, and others ministered to the church until July, 1886. 
 Then, Rev. J. E. Sagebeer was pastor one year; Rev. D. T. Firor two 
 years. Mr. C. S. Paulson was ordained in October 1889 and resigned 
 in 1893. Pastors Firor and Paulson each had useful pastorates. In 
 1893, Mr. J. D. Moore was ordained for the pastoral office, continuing 
 in the discharge of its duties for more than four years. Rev. L. H. 
 Copeland settled in the spring of 1897 and held his pastoral trust in 
 1904. The church has had a uniform and steady growth from its 
 institution. Beginning with thirteen members in 1900, it reported a 
 membership of one hundred and fifty-six. By frequent supplies the 
 church has had nearly a continuous ministry and the pastors have been 
 four. 
 
CHAPTER LIII. 
 
 BAYONNE, RUTHERFORD, SECOND HOBOKEN 
 AND ARLINGTON. 
 
 In October 1882, twenty-two Baptists in Bayonne constituted 
 the First Baptist church. The membership was doubled in its first 
 year and two mission stations were established. Land for a meeting 
 house was given by Mrs. Mary E. SerreU, who beside giving the lots, 
 collected four thousand, two hundred and fifty dollars. 
 
 Although worshipping in a "lager beer hall" the church prospered. 
 At one of the mission stations, a chapel was built and paid for within 
 a year. The Sunday school shared in the general welfare. A house 
 of v/orship was built in 1885. Mr. Folwell in his three years' pastorate 
 gave a devoted service. The Pastor, Mr. Harding, remained only to 
 1889 and in April 1890, Rev. C. A. Mott settled in charge of the church, 
 closing his labors as pastor in September 1892 and in 1893, Rev. J. M. 
 Jones entered as pastor. Mr. Jones was soon found not to be a Baptist 
 and surrendered the charge of the church Rev. T. C. Denchfield 
 followed the next June in 1895. Very soon Mr. Denchfield won the 
 confidence and esteem of the church and congregation. 
 
 While pastor, the house of worship underwent a thorough reno- 
 vation. Other mission stations were added to those previously main- 
 tained, affording room for the activities of the members of the church. 
 Mr. Denchfield closed his charge at Bayonne in November 1899, and Mr. 
 Mitchel Bronk entered on the oversight of the church in due time and 
 was pastor in 1900. The Bayonne church has existed for eighteen 
 years and has had six pastors, one in three years; all of them very 
 short. The first, the longest and very fruitful in the agencies insuring 
 hopeful future growth. 
 
 Early in 1887, Baptist families in Bayonne (Bergen Point) under 
 the leadership of Mr. Ira L. Beebe, decided to insure to themselves a 
 Baptist church home nearer by and among them. Accordingly, ar- 
 rangements were made for Lord's day worship and for week evening 
 meetings for prayer and conference. The attendance both on Lord's 
 day worship and at the social meetings was so cheering that these 
 Baptists decided to constitute a church, and on the thirtieth of Novem- 
 ber, 1887, twenty-two Baptists constituted a Baptist church. 
 
 Various Baptist ministers supplied the church tiU April, 1888. 
 
BERGEN POINT AND RUTHERFORD 457 
 
 Then the Rev. E. E. Maxfield became pastor April 1st. In the one 
 year of his charge, Mr. Maxfield did great good. Supplies ministered 
 for a year and in May 1890, Rev. W. P. Drew settled as pastor. Rev. 
 G. E. Horr was pastor April 1st, 1892. About now, the need of a house 
 of worship could no longer be overlooked. Lots were purchased in 
 1893, but the house building was delayed on account of the uncertainties 
 of the monied interests. Eventually, it was completed in April 1896 
 and was dedicated. Despite the gladness which the consummation 
 of their hope and labor gave to them, a great sorrow befell them and 
 turned songs into sighs and their rejoicing to tears. On January 26th, 
 1897, their beloved pastor died. After a while. Rev. William J. Scholar 
 entered the pastorate in 1897. He remained their pastor until 1899 
 and in February 1900, Rev. C. McGregor entered the pastorate. The 
 church has had five pastors, one of whom died and who had the longest 
 settlement. One house of worship only has been in use. 
 
 Rutherford is a suburban town of New York City in New Jersey. 
 Convenience to the business parts of New York developed the place 
 and assures to it an increase of population. In 1887, Baptists found 
 each other and preferred affiliation with one another to outsiders and 
 on October 28th, 1887, constituted a Baptist church. It is presumed 
 that sixteen disciples entered into mutual fellowship. On the same 
 day in which they organized a Baptist church, a young man, whom 
 they had invited to preach for them, James Hewitt, was ordained. 
 He remained in a pastoral relation until April 1888. As he retired, 
 another, a student, was called to fill the vacancy, James Hastie, Jr., 
 who as ordained June 28th, 1888. 
 
 While he was serving as pastor, lots were bought in 1889 and five 
 thousand dollars were pledged for the house of worship. The church 
 edifice was built and dedicated on January 26th, 1890. The next 
 pastor settled in November. Rev. W. G. Mills settled as pastor, staying 
 more than a year and closing his charge April 1st, 1892. Rev. E. J. 
 Cooper followed as a supply tiU April, 1893, when he was 
 called to be pastor and remained to September 1st, 1896. The 
 church had bj^ this time tired of young men and demanded an elder 
 man of experience and acquaintance with Baptist concerns. Rev. 
 W.W. Case was sought and found, and on December 13th, 1896, accepted 
 a call to be pastor. More or less, impatience had found expression in 
 the contrasts of youth and age, and maturity came to be valued by the 
 membership. Mr. Case answered all the conditions desired and withall 
 was young enough to be young in zeal and activity and yet matured 
 enough not to mistake impulse for fact nor zeal for purpose. In 1899, 
 the debt for the building of the house of worship was greatly reduced 
 
458 NEW JERSEY BAPTIST HISTORY 
 
 and in 1900, was wholly cancelled. Mr. Case was pastor in and through 
 1900 and enjoyed assurances that his labors were still appreciated and 
 profitable. 
 
 Second Hoboken was constituted April 1st, 1890, with fourteen 
 members. The first and only pastor, Rev. J. Campbell , has ministered 
 to the church from the beginning and was formerly called to be pastor 
 September 2nd, 1890, and is, in 1900, discharging the duties of pastor. 
 At its beginning, the church decided that it should be supported ex- 
 clusively by "free will offerings so that fairs, festivals, and entertainment 
 of any kind from which income might be derived for the church was 
 not countenanced and the rule has never been deviated from. A house 
 of worship was bought January 1st, 1898. Till then provision was made 
 for public worship. 
 
 In the first year of the church, the membership increased threefold, 
 nearly equally by baptism and by letter. In 1894, the church changed 
 its location. The next year, 1895, a dispensary was established where 
 medicine and treatment could be had without cost to applicants. Out- 
 door meetings in suitable weather were also maintained. The church 
 seems to have been organized as a helpful institutional church, as 
 a church edifice had not yet been provided, but was laboring under 
 serious disadvantages. In December 1897, however, a building was 
 bought and fitted for its use. The debt was small and in 1899, valuable 
 returns were gathered. 
 
 In 1899, considerable sums we e collected to enlarge their place of 
 worship and to add to their means of usefulness. In due time, the 
 church hopes to effect the objects at which they aim as a life saving 
 institution for both the world that now is, and for that which is to come. 
 Pastor and people are a unit in their plans and aims. As already indi- 
 cated, the church has had but the one pastor, up to 1900, and with 
 their place of worship secured to them they aim at both social and 
 spiritual good. 
 
 Devotional meetings began among the Baptists in Arlington in 
 December, 1890. Mutual interest and spiritual profit ripened into a 
 wish for a Baptist church and on the last of July, 1891, twenty-four 
 Baptists organized themselves into a Baptist church. Within a few 
 months, Christian activities added efficiency to the church and converts 
 were soon gathered. Two years went by before on August 1st, 1893, 
 Rev. H. G. McKean settled. A haU suitable for worship was bought 
 and almost two-thirds of its cost was paid. 
 
 Unanimity and enterprise characterized the church and congre- 
 gation. The church did not compare with the older and well-rooted 
 churches in Arlington. Lacking a spacious and beautiful temple of 
 
ARLINGTON 45^ 
 
 worship, some Baptists withheld their co-operation from the Baptist 
 church. But the members moved on and unity grew. Pastor McKean 
 resigned on September 1st, 1895, and kept the love and confidence of 
 his people though removing. Rev. H. W. Jones followed, but his stay- 
 was short, remaining only to July, 1896. In the fall of 1896, Rev. R. F. 
 McMichael became pastor. Measures had been taken to erect a new- 
 house of worship and in the fall of 1897, it was completed and occupied. 
 A fresh impetus was given to all the interests of the church by the happy 
 accomplishment of this enterprise. 
 
 The membership steadily and uniformly increased and the con- 
 gregations grew correspondingly. In less than nine years, the church 
 had become an influential element in the community and taken a fore- 
 most place as a moral and Christian force in the town for uplifting 
 humanity, and a Divine agency to save men "from the wrath to come." 
 Three pastors have ministered in the church. Their labors service 
 without and in the pulpit have been enjoyed. Two houses of worship 
 have been in use. The first, a hall, bought and paid for. The second, 
 a sanctuary built for Divine worship. 
 
 ^m 
 
CHAPTER LIV. 
 
 PEDRICKTOWN, CLAYTON, MERCHANTVILLE, PLEASANT- 
 VILLE, LAUREL SPRINGS AND OTHERS. 
 
 Pedricktown is in the northwest part of Salem county, close to the 
 line of Gloucester county. The Baptist church there originated from 
 a German Baptist mission, and was constituted in March, 1888, with 
 thirty members. In the next April Rev. J. J. Berger was caUed to 
 be pastor and he preached half the time in German. A house of wor- 
 ship was soon after begun. It was not finished for some time, how- 
 ever, but was dedicated in October, 1890. Mr. Berger closed his 
 charge in the year of 1890 and was followed by Rev. J. C. Stump in 
 April, 1891. Mr. Berger's pastorate was short but he was privileged 
 to enjoy large success. Pastor Stump was pastor seven years, preach- 
 ing only in English, resigning in 1898. He was parted with with pro- 
 found regret. While pastor, the Pennsgrove church was formed in 
 1892, and a full average of prosperity was enjoyed. Mr. J. W. Davis 
 was ordained in August, 1898. Pastor Davis was successful to collect 
 funds for the payment of the indebtedness of the church, and 
 still has care of the church (1904). The immediate section is sparsely 
 settled and the outlook for growth and influence is not brilliant. Pedrick- 
 town has had three pastors, each of them eminently useful. The church 
 will probably reach many, who otherwise would be distant from religious 
 influences. One colony has gone from Pedricktown church and been 
 constituted the Pennsgrove Baptist church. 
 
 Pastor Stump of Pedricktown, was a supply and temporary pastor 
 at Pennsgrove in its first year. Rev. H. A. Dunbar entered as pastor 
 in October 1892. In 1891, Pedricktown church appointed a committee 
 to do mission work in Pennsgrove. Next year, 1892, a church was 
 formed at Pennsgrove with nine members. A lot for the meeting house 
 was bought and paid for soon after the church was constituted and 
 funds were collected for the church edifice. Mr. Dunbar resigned in 
 1894 and Rev. C. W. Williams succeeded Mr. Dunbar. In 1896, Pastor 
 WiUiams was followed by Mr. A. W. Bennett. The house of worship 
 that had been built previously; plans were made in 1897 to enlarge it. 
 Rev. W. G. Carey was pastor in 1899 and next year, W. E. Henry follow- 
 ed. Years of 1896-97 was a period of special blessing. Scores were 
 baptized and added to the church. Six pastors have ministered to the 
 church. There is a town on the Delaware river at Pennsgrove. 
 The church may come to be large and influential. 
 
CLAYTON AND RICHLAND. 461 
 
 A colony of nine members of Ncwfield Baptist church, inchiding 
 Pastor Leonard, went out and founded the Clayton Baptist church 
 on the 16th of July, 1889. On the thirtieth of that month, the Clayton 
 church was duly recognized as a regular Baptist church. Isaac Leon- 
 ard, the founder and the first pastor of Newfield church was also the 
 first pastor of the Clayton church, but a return of the old sickness laid 
 him aside from his pastoral care and limited it to four years. Mr. 
 Leonard was now in his eightieth year. 
 
 A house of worship was built and dedicated in 1893. The lot 
 on which it was built was the gift of the Moore Brothers, with ako a 
 generous donation toward the erection of the building. On June 1st, 
 1894, Rev. G. A. Sowell became pastor, remaining two years. Happily, 
 he reduced the debt on the church edifice very much. Pastor E. G. 
 Zweger ministered for one year, 1896 and was followed by Mr. E. F. 
 Francis in 1897 and was ordained and remained apparently two years 
 and was succeeded by Rev. J. A. Crawn in 1899, who was pastor in 1900. 
 The church has had five pastors, one of whom remained four years and 
 illness compelled him to retire at the age of eighty-three years. 
 
 In November 1889, a Baptist minister, Rev. A. H. Stock, came 
 to Richland for the quiet he needed. Instead of quiet, the spiritual 
 needs of the people and the wish of Baptist families for leadership, in- 
 duced him to lay aside his purpose of rest. Thus, a Baptist church 
 was constituted on February 28th, 1890, having six to nine members. 
 Lots were donated for a house of worship and Mr. Stock became pastor 
 of the church from its organization. 
 
 In 1894, some wrong was found in Mr. Stock; what, is unknown, 
 but it was hurtful to him and to the young church. Rev. J. M. Lyons 
 became pastor in 1895. The church edifice was completed, but the 
 business outlook of the town was very dark. "Land sharks" crippled 
 it is the assertion of one who knows. Deacon Coxey of the First 
 Baptist church, Camden, expended one thousand dollars for the house 
 and for supplies. There is not any debt on the property. Pastor Lyons 
 stayed till the house of worship was finished, after whom, four students 
 of Crozer Seminary supplied the church. Mr. James Harvey rendered 
 efficient aid to the church in becoming pastor in 1898. Rev. George 
 A. Sowell, pastor at Newfield, preached at Richland on Lord's day 
 afternoons. The parties which originated Richland were discouraged 
 with the future of the place and retired from its developcment. Pastor 
 Lyons of Richland preached at a station on the P. R. R. branch to Cape 
 May in 1895. 
 
 The dining room of a hotel was filled each Lord's day afternoon. 
 Later a chapel was built and worship was held there in 1897, but as at 
 
4G2 NEW JERSF.Y BAPTIST HISTORY 
 
 Richland, the "Land shark" families removed from the place. Deacon 
 Coxey as at Richland took an active part in the mission, giving money, 
 time, furniture and books. The reality is on the ground, but the 
 future is doubtful. At Richland, there have been three pastors, a 
 house of worship built and a chapel at a mission station. In a late 
 report, Richland church had a membership of only eleven. 
 
 Merchantville is four miles from Camden. Although out of the 
 city limits the Baptist church in the village is a legitimate child of 
 Camden Baptists and may be regarded as the lineal child of the First 
 Baptist church of Camden through its deacon, William J. Coxey. 
 Deacon Coxey had come to a conviction of what he calls "his future 
 life work, organizing Baptist churches and building houses of worship," 
 adding: "My first venture was Merchantville." 
 
 Learning that there were forty Baptists in Merchantville, he 
 visited some of them, securing their co-operation, started a prayer 
 meeting and occasional preaching in a hall. Then, "I rented a store 
 and dwelling for a year and had preaching in the store and used the 
 different rooms for classes." He names Deacon R. G. Scudder as 
 identified with the movement. Also, young men of the First Baptist 
 church of Camden as having an active past in the enterprise. A mission 
 was begun in the spring of 1899 and Deacon Coxey "pushed things." 
 In January 1890, a Baptist church was formed with forty-three mem- 
 bers and on the next June an attractive house of worship was dedicated. 
 On that day, Mr. S. vS. Merriman was ordained. Deacon Coxey had 
 given one thousand dollars for the building of the house of worship, 
 additional to five each week for current expenses. The last item Mr. 
 Coxey kept up for several years. Mr. Merriman resigned in 1896, 
 hav ing been a useful and happj' pastor for six years. In May of 1896, 
 Rev. M. N. Simonds became pastor, which he retained till March 1900. 
 On the 20th of May, 1900, Rev. B. B. Ware settled as pastor. Under 
 Pastor Simonds, the meeting house was enlarged and adapted in its 
 improvements to the various work and activities of the churches. The 
 outlook of the church is wholesome and it bids fair to become strong and 
 efficient helper in the various lines of our denominational labors. The 
 church has had three pastors, each of whom has been efficient and useful. 
 
 Rev. A. Cauldwell was pastor of Sea View Baptist church in 1890. 
 He was not a man to limit himself to the field in which he was, if adjacent 
 fields gave him opportunity to occupy them. Pleasantville was not 
 near to him, but it was a center of many people and a place that Baptists 
 ought to hold. Pastor Cauldwell decided to include Pleasantville 
 in his labors. A house of worship had been enclosed and was used for 
 religious services part of the summer. 
 
PLEASANTVILLE AND LAUREL SPRINGS 4G3 
 
 The field was too large and the work too great for one man, Ac- 
 cordingl}', the convention Board appointed J. K. Salmon to take Pleas- 
 antville in the middle of July, 1S9L Already the Camden Association 
 had asked its churches for a given sum for the erection of a house of 
 worhip at Pleasantville and in 1891, renewed its request to the churches 
 composing it. They promptly responded and the house was com- 
 pleted. Mr. Salmon effected an organization of a Baptist church in 
 1891 with a membership of fourteen. After Mr. Salmon, Rev. A. B. 
 O'Neal settled at Pleasantville in about a year, in 1893. Mr. O'Neal 
 was succeeded by Rev. W. B. Crowell. His stay was short, closing 
 his labors at Pleasantville in September 1894, much against the wishes 
 of the people. Another short charge was that of E. B. Waltz, who was 
 followed by Rev.A.E. Douglass, settling as pastor in 1895 and continued 
 until 1897, when his entire time was required. 
 
 His resignation was consentd to, only on his insistence. The next 
 June 1899, Rev. S. R. Stratton accepted the call of the church and 
 1904, was pastor. In these few years, Pleasantville church has grown 
 and the hopes cherished for it, have been verified. Since its organization 
 not including the labors of Pastor Cauldwell, seven pastors have labored 
 on the field and they have been valued. One house of worship, through 
 associational aid, has been built for the Baptist church. 
 
 Laurel Springs church was begun in a farm house early in April 
 1893, by arranging to form a Sunday school. Deacons S. F. Rudder- 
 row and W. J. Coxey of the First Baptist church, Camden, were at a 
 preliminary meeting in the home of George M. Rogers and gave sub- 
 stantial aid to the enterprise. An organization of the Sunday school 
 was effected in the home of Mr. E. Z. Collins, but its first session w^as 
 at the house of Mr. Rogers. Social mid week meetings and preaching 
 were held in the school house, led by Rev. S. K. Braun, who was brought 
 thither by Deacon Rudderow. Pastors Lyell of the First church, Cam- 
 den and Russell of Lynden Avenue church, also preached and cheered 
 the friends of the enterprise. Rev. Mr. Braun and students of Crozier 
 Seminary aided in sustaining religious services and thus they became 
 permanent. 
 
 About December 1893, measures were adopted to build a house of 
 worship. Citizens and friends of the mission moved in concert and the 
 church edifice was completed in March 1894. Eleven Baptists repre- 
 senting five churches, constituted the Laurel Springs church. A call to 
 Mr. Braun to be pastor elsewhere, called him away from Laurel Springs 
 church, where he had been pastor about two years. Mr. A. S. Kelly, 
 a Crozer student followed as pastor, remaining till 1895. Rev. A. O. 
 Gilmore settled as pastor in February, 1898, and continued till 1904. 
 
464 NEW JERSEY BAPTIST HISTORY 
 
 Since then, the financial and spiritual interests of the church have 
 prospered under Mr. Gihnore's management. The church edifice has 
 been refurnished and improved. The Camden Association has shown 
 its nourishing quahties in affording aid to its young churches, reUeving 
 them of their financial burdens. Its annual sessions seem to be for 
 some thing else than to have a "good time." 
 
 Swedesboro is a very old town. Its name is an index of its original 
 settlers. Swedes were an important element of the settlers on the 
 Delaware river and in South New Jersey. Letters published in 1642 
 allude to Swedesboro as a Swedish town. An inland town and isolated 
 from the tide of emigration, the place depended for growth upon a 
 natural increase of its residents. The religious predilection of the 
 settlers forbid the expectation of a Baptist church. The nearest Bap- 
 tist church was at Salem, which had not been constituted for more than 
 a hundred years after Swedesboro had been settled. 
 
 Deacon William J. Coxey, informed that Swedesboro was lacking 
 a Baptist church and satisfying himself of the fact, learned that a hall 
 could be liad without cost in summer and rented in winter, secured it 
 for Baptist use and in May 1890, engaged Rev. Mr. Davies of the Mullica 
 Hill Baptist church to preach at the town on Lord's day afternoon. 
 A Sunday school was begun and those of the mission were cheered 
 with encouragements. Fire destroyed the hall in which the meetings 
 were held with all of the furniture of the mission. Worship, however, 
 was continued in another hall. In 1891, two lots were bought and a 
 contract made for a house of worship to be completed in 1892. 
 
 The church had been constituted in 1890 with fourteen members. 
 At that time, Mr. J. J. Davis was called to be pastor. Death removed 
 three of the most active members and others left the village, reducing 
 the church to a small number. Rev. W. B. Dougherty followed Mr. 
 Da\as as pastor. The church has cost "Mr. Coxey time, labor, anxiety 
 and much money." He gave hundreds of dollars for the house of 
 worship, loaned four hundred doUars and gave that and also one doUar 
 each week for the pastor's salary, furnished books, Sunday school 
 supplies, coal, wood, advanced moneys for current expenses and then 
 gave it. His gifts to this church were at least twelve hundred dollars. 
 Although the church is small, it is needed, being in a destitute section. 
 Adverse influences hiirder it, but it upholds evangelical truth and 
 maintains Baptist views of truth and of duty. The church has had two 
 pastors and one church edifice. 
 
CHAPTER LV. 
 
 HASBROUCK HEIGHTS, PHILLIPSBURG, WESTMONT 
 AND RECENT CHURCHES. 
 
 In November 1892, Rev. George B. Giffin, living in Hackensack, 
 a member of tlie First Baptist church, began mission work on Hasbrouck 
 Heights. He visited Baptist families with the purpose of uniting 
 them in a Baptist church on the Heights. Social meetings for prayer 
 were appointed in the Reformed Church (Dutch) edifice on December 
 1st, 1892. The movement had the sympathy and co-operation of the 
 First Baptist church of Hackensack. In about three weeks from 
 December 1st, 1892, a Baptist church was organized with twenty-two 
 constituents. 
 
 Its recognition occurred in four weeks after the first meeting. 
 When the church was constituted. Rev. G. B. Griffin was called to be 
 pastor. Lord's day meetings were held in halls in the town for months 
 and additions were made by baptism and by letter and on January 
 1st, 1894, a corner stone was laid. "Special mention is made of Rev. 
 C. A. Cook, of First Bloomfield Baptist church as rendering material 
 assistance and encouragement." On February 4th, 1894, Pastor 
 Griffin resigned, having in the nearly two years seen the organization of 
 a Baptist church edifice and the addition of baptized converts. Before 
 the close of 1894, Rev. C. S. Pease settled as pastor, remaining two 
 years. Rev. A. L. Boyle supplied the pulpit till January 1st, 1897. 
 
 Then Rev. G. S. Hunt became pastor, concluding his labors in 
 May 1898. The next September, 1898, Rev. J. N. Folwell followed, 
 resigning in May 1900. In the same month, Mr. F. Richardson was 
 called and ministered through 1900. The denominational predilections 
 of the community are quite adverse to Baptist ideas of church order 
 and convictions of New Testament teaching. Under such conditions, 
 time and knowledge are essential to the growth of Baptist ideas of 
 truth and duty. Were all Baptists on Hasbrouck Heights in entire 
 accord, their mission work would have larger assurance of success. 
 
 Phillipsburg is a town on the Delaware river, opposite to Easton, 
 Pa. It differs from Belvidere in that railroads have concentrated there 
 and have built shops for repairs and construction, involving a resident 
 population of mechanics and of business people and of frequent money 
 changes. Long before the constitution of a Baptist church, Baptists 
 
466 NEW JERSEY BAPTIST HISTORY 
 
 lived in tiie town. Usually, they were members in Easton and the 
 nearness of Easton delayed the existence of a church in Phillipsburg. 
 The church originated with Baptist students in the college in Easton, 
 under the lead of Mr. William E. Geil of Doylestown, Pa. Mr. Geil 
 had marked for himself an active assertive Christian life for Christ and 
 humanity. 
 
 In 1890, he was appointed by the missionary committee of the 
 Central Association of New Jersey, superintendent of the Phillipsburg 
 mission. In his report to the Association in 1890, he sa3's: "From 
 the first Sunday in November, 1889, to the present, the Baptist Mission 
 Sunday school of Phillipsburg on each Lord's day, has had an average 
 attendance of seventy-five. A course of five lectures on "Etiquette" 
 free to all, averaged an attendance of one hundred and fifty. Some- 
 times many were unable to get in the room. Three months talks about 
 old folks and the Bible averaged fifty. Beginning in July, we had a 
 Sunday evening attendance of never less than one hundred. For 
 two months, a free singing school on Monday evenings averaged an 
 attendance of one hundred and fifty. At the first of the year, we had 
 two weeks of special service; thirty were converted. Fifteen joined 
 the Easton church. Five or more will join here, if ever a Baptist 
 church is organized. We have in bank, two hundred and forty-one 
 dollars. Two hundred and fifty-nine dollars is ready when the pur- 
 chase is made." This is a memorable showing. 
 
 The missionary committee of the Central Association, reported 
 two hundred and eighteen dollars in their hands, additional for the 
 purchase of lots. In 1892, the Phillipsburg mission had become a church. 
 Mr. Geil had graduated and was on an evangelical tour. Rev. C. H 
 Salmon was called to take his place. But sickness and death closed 
 his work on earth. Mr. W. W. Barker was then called and was ordained 
 in October 1892 and is now (1904) in charge. Thirty-five Baptists 
 constituted the church. Mr. Barker is eminently fitted to the field, 
 showing force and qualities of adaptation. The Sunday school has 
 grown from seventy-six to two hundred and fifty-seven and the mem- 
 bership of the church from thirty-five to one hundred and fifty-one 
 in 1900, of whom ninety have been baptized. 
 
 A meeting house was built in 1895 and occupied in 1896. Phillips- 
 burg has been favored; first in the presence of Mr. Giel and then being 
 a field yielding cheer and inspiration in its fruitage, and 
 next in Mr. Giel's successor, Mr. Barker, thoroughly in earnest and 
 competent to accomplish the largest results with limited means, who 
 chiefly realized that God was his strength. This was the third great 
 work ^.ccomplished by the missionary committee of the Central Associ- 
 
WESTMONT AND WINDSOR 467 
 
 ation. The Washington church edifice was built in 1886. The Calvary 
 house of worship at Hopewell was assured in 1871 and now the Phillips- 
 burg mission was an accomplished success. 
 
 Grace Baptist church at Westmont, Camden County, was con- 
 stituted in April 1896. It is a succession of the Shiloh Baptist church 
 of Westmont that had been organized in March 1883, with thirteen 
 members. Westmont is on the road from Camden to Haddonfield 
 and is nearer to the latter place than to Camden. The meeting house 
 was built in 1883, costing twenty-three hundred dollars. The Shiloh 
 church was originated by Rev. Thomas Wilkinson and its house of 
 worship built under the oversight of Pastor Wilkinson. He resided 
 in Westmont. Shiloh church grew to have a membership of thirty- 
 five. It is uncertain about its having a pastor other than Mr. Wil- 
 kinson. A feud in Shiloh church developed in its extinction, when, 
 is not written. Only seven members remained when it disbanded. 
 
 For many years the house of worship was a center of Baptist 
 missions, which in the time of the dissolution of the Shiloh church 
 and the constituting of Grace church was sustained by Crozier students. 
 They did a good work and kept alive the Baptist seed till the Grace 
 church at Westmont was organized in April 1896. On the day in 
 which the Grace church was recognized, Mr. F. B. Whitmore was 
 ordained as pastor. May, 1900. Previously, students had preached 
 and carried on the Grace church interests. In the next July, Pastor 
 Whitmore's health compelled him to resign. Both the church and 
 the community parted with him with reluctance. On his removal, 
 Mr. George H. Swift of Crozer Seminary has had charge and 
 enjoyed the confidence and appreciation of the church and of 
 the community. Prospects are bright and the future hopeful. Grace 
 church was one of the later churches which Deacon Coxey has aided. 
 
 Those which he has aided are: Merchantville, Westville and New- 
 bold, Swedesboro, Laurel Springs, Berlin, Magnolia, Haddon Heights, 
 Mt. Ephraim, Liberty Park, Richland, Egg Harbor, St. John 
 and Mt. Zion; the last two colored. He has given to schools, four thou- 
 sand books and is now as busy as he has been in the past. He is now 
 past his seventieth year, travels two days in the week, does the corres- 
 pondence of the firm, audits all the bills; a noble life, showing what 
 one can do, if indeed one is disposed. 
 
 In 1897-98, Rev. A. S. Flock lived at Windsor, waiting an opening 
 to the pastorate. The district in which he lived, included members 
 of several Baptist churches, Hightsto-WTi, Hamilton Square and Allen- 
 town. Mr. Flock was moved with concern for a large population sel- 
 dom going to the house of God, commenced religious meetings in a 
 
468 NEW JERSEY BAPTIST HISTORY 
 
 school house distant from his home. They were accompanied with 
 tokens of Divine blessing and many were led to the cross of the Son of 
 God. Mr. Flock included Windsor in his work. The near by Baptist 
 churches received most of the converts; others waited for a church at 
 Windsor. Ground was purchased and a beautiful chapel was built, 
 wherein the church, when recognized, could worship. A Baptist 
 church was organized with thirty-eight members in 1898. Had all 
 Baptists members nearer Windsor than to their home church united 
 in the fellowship of Windsor church, it would have been independent 
 of outside aid from its beginning, and the Convention Board could have 
 appropriated seven hundred and twenty-five dollars, since given to 
 Windsor church. Thus, covetous Baptists save to waste. Mr. Flock 
 became pastor and enjoyed the prosperity which a newly formed church 
 anticipates. In 1901 Mr. W. R. Leckliter became pastor and con- 
 tinued nearly two years. Rev. A. Millington became pastor in the 
 spring of 1904. 
 
 Anglesea church is in Cape May County, and originally is not related 
 to any other Baptist church. Rev. J. N. Craner was instrumental in its 
 constitution and was the first pastor and the only pastor the church 
 has had. Its origin corresponds with the Baptist idea of the originality 
 of churches of the Son of God, that a company of baptized believers 
 may be a church and originate any and all needful conditions of a church. 
 The church was constituted in August, 1898, with thirteen members 
 and was recognized as a Gospel church on August 9th, 1899. A suitable 
 house of worship has been built and is nearly paid for. The member- 
 ship in 1903 was twenty-two and has had only one pastor. 
 
 Somers Point is the site of a second Baptist church of this name. 
 The original Somers Point church moved to "Sea View" in 1881 and 
 took the name of its new location. In 1886, Rev. L. Morse, pastor of 
 Sea View made a mission at Somers Point from which Sea View church 
 had removed only five years before. A chapel was built at Somers 
 Point, by the West New Jersey Association, in the year in which Somers 
 Point church was constituted. Mr. Morse, pastor at Sea View, supplied 
 Somers Point in 1886 and afterwards. But it seems that Rev. T. 
 Fuller had also some such relation to Somers Point church. The 
 Somers Point church was formed in 1899, with ten constituents. Rev. 
 E. E. Tyson was pastor at Somers Point (1901). The pastors and sup- 
 plies at Sea View have ever been ready to minister at Somers Point, 
 whenever needed at that place. 
 
CHAPTER LVI. 
 
 GERMAN, ITALIAN AND SWEDISH BAPTIST MISSIONS. 
 
 German Baptists, by E. Anschutz. 
 
 German Baptists in New Jersey began to be in 1839 through a 
 young Baptist preacher, Konrad A. Fleischmann, coming from Switzer- 
 land to America and began his work in New York, among his country- 
 men, independent of an organization. Meeting with little success in 
 New York, he removed to Newark, New Jersey, where, after months 
 of labor, he baptized three persons in October, 1839. They 
 united with an English Baptist church. These ten years later with 
 other German Baptists constituted a German Baptist church in Newark. 
 Mr. Fleishmann's stay in Newark was short, partly on account of 
 persecution for the baptism of the three converts and partly because of 
 the large German population in Pennsylvania, whither he removed, 
 preaching in Lehigh and Lycoming counties and in a short time, bap- 
 tized two hundred converts. 
 
 These united in several places: Neooming Grove, Fairfield and 
 Anthony under a colporter, F. Michaelis. But their organization into 
 Baptist churches came later. Brother Fleischmann went to Philadelphia 
 and in 1843, baptized five converts there. Others followed, and in 
 July a Baptist church was formed. This was the first German Baptist 
 church formed in America and consisted of nineteen members. But 
 while Pennsylvania claims this palm in our German work. New Jersey 
 may claim the first baptism of Germans by a German pastor, although 
 its organized work did not begin until 1849. New Jersey has now nine 
 regular German Baptist churches of which seven are located in the 
 northern part of the state, one in Central Jersey and one in its extreme 
 south. Those in the northern part of the State have the greater nu- 
 merical strength. But it ought to be borne in mind that North Jersey 
 has a vast German population, being closely annexed to New York 
 City. Beside the seven churches in North Jersey, prosperous missions 
 are carried on, which wiU in the near future become regular independent 
 churches, adding to the strength and fruitfulness of the Baptist cause 
 among the Germans. 
 
 Fifty years ago, when the Baptist cause among the Germans was 
 started, the German population was small. Hoboken, the most Ger- 
 
470 NEW JERSEY BAPTIST HISTORY 
 
 man city in the state was little less than a place of recreation for New 
 Yorkers and the Heights were almost without inhabitant. Since then, 
 emigration brought about five millions of Germans to our shores, and 
 the placing of the great Atlantic steamship lines in Hoboken made 
 that place a great German center, but also created the surrounding 
 towns on the height, Jersey City Heights, West Hoboken and Union 
 Hill, which now swarm with Germans, who also settled more numerous 
 in Newark and Paterson, so that Hudson, Passaic and Essex Counties 
 are the seats of our most enterprising Germans Baptist churches 
 
 As the German population in these counties increased, so one 
 church after another sprang up and one mission after another was 
 started and to-day, the stronghold of our German Baptist cause is in 
 this part of the state. They are not numerically very strong, but strong 
 as to their influence and spiritual power, and this is the characteristic 
 of all our German churches, throughout the land. They are beacon 
 lights, shining out the light of the pure Gospel in communities of super- 
 stition and formalism, scepticism and infidelity, moulding in a strong 
 measure the religious sentiment which is an indirect result of our Ger- 
 man Baptist churches, not to be given in plain and cold statistics, but 
 nevertheless a ripe fruit for the coming Kingdom. W^hat are the 
 direct results of our German work in this state? We can only briefly 
 review the history of the churches and their pastors and state the 
 gained success for the denomination. Small as it may seem, it has 
 cost a tremendous effort and is to be considered chiefly as hard pioneer 
 work, encountered by many obstacles. We take up the churches in 
 the order of their organization. 
 
 NEWARK FIBST CHURCH. 
 
 As previously stated, the first three converts among the Germans 
 in our country to Baptist principles baptized by a German pastor, were 
 in Newark in 1839, and although they united with an English-speaking 
 church, they really formed the nucleus of the first German Baptist 
 church, which ten years later, in 1849, was organized with thirteen 
 members, S. Kupler becoming its pastor. He was succeeded by a line of 
 German pastors, whose names have throughout a good report with their 
 brethren, and taking the first rank and one becoming the editor of the 
 German publications. Rev. J. C. Hasselhuhn, H. Rumpp, G. Ivnobloch 
 and G. Niebuhr the present pastor. The church has almost all through 
 its later history maintained a mission station somewhere in the city 
 and has at present a flourishing mission under the leadership of J. C. 
 Reuber, the missionary of the church. The membership of the church 
 is three hundred and fourteen and in their two Sundav schools are 
 
GERMAN BAPTISTS 471 
 
 gathered five hundred and fifty scholars. The total expenditure of the 
 church for all objects, home and foreign was four thousand and thirty- 
 two dollars and sixty-seven cents during the past year. 
 
 .JERSEY ciTY PILGRIM CHURCH. 
 
 This church had its origin by members of the Second German 
 church of New York City, who took up their abode on the Heights 
 across the Hudson and seeing their opportunity by the vast increase 
 of the German population around them, they organized the church in 
 1866, under the leadership of H. Gubelmann, the venerable father of 
 Prof. J. S. Gubelmann in Rochester, who became the first pastor. 
 He was succeeded by F. Silvers, C. Young, H. Groeminger and H. C. 
 Baum, who closed his pastorate on April 1st, 1901. His successor 
 is Rev. E. Berger, who took charge of the church on June, 1st, 1901. 
 The church has almost from its beginning, maintained a mission interest 
 in Union Hill, out of which grew the church there. At times, the 
 mission was in a more flourishing condition than the church itself. 
 The membership is seventy-four. Sunday school scholars, one hun- 
 dred and twenty-five. Yearly expenditures for all objects, eleven 
 hundred and seventy-five dollars and seven cents. 
 
 NEWARK SECOND CHURCH. 
 
 A number of members of the First church, living in the lower part 
 of the city and seeing the growth of the German population, organized 
 a church in 1875. They were served by the following pastors: C. 
 Kralls, J. Jaeger, F. Sievers, W. Schuff, A. Brandt and C. Schenck, 
 who closed his pastorate on December 1st, 1901. His successor is 
 Rev. G. R. Gunther, who took charge of the church on April 1st, 1902. 
 Their membership is one hundred and four. The Sunday school has 
 one hundred and sixty scholars and their expenditure is eighteen 
 hundred and fifty-three dollars and thirty-one cents. 
 
 .TAMESBURG. 
 
 In the beginning of the eighties C. A. Schlipf, then a member of 
 the First church in Newark, visited some members who had removed 
 to that part of the State, with the object of starting a German Baptist 
 church there, succeeded and in 1885, a church could be organized. 
 The members were mostly from the Hightstown church. C. A. 
 Schlipf became the first pastor and was succeeded by H. C. Baum, 
 E. Otto and F. G. Walter, the present pastor. The membership is 
 fifty-one. The Sunday school has fifty-two scholars and the total 
 expenditure is one hundred and eighty-seven dollars and seventy-three 
 cents. 
 
4?2 NEW JERSEY BAPTIST HISTORY 
 
 UNION HILL. 
 
 Almost at the same time, when members of the Second church of 
 New York City removed to Jersey City Heights, others of the same 
 church settled in Union Hill. Meetings were started under the direct- 
 ion of the Pilgrim Church and Union HiU became a mission of that 
 church. In 1888, they organized. Its first pastor was H. Bens, who 
 was followed by H. Groeminger, L. Rabe and W. Papenhausen, who 
 closed his pastorate on September 1st, 1901. His successor is Rev. 
 L. Rabe, who took charge of the church on December 1st, 1901. 
 In 1893, a mission was started by the church in Guttenberg, 
 which has a flourishing Sunday school and is thriving at least 
 to become an independent church, which greatly depends on the natural 
 development of the place. The membership of the church is eighty- 
 eight; the Sunday school numbers 190 and the total expenditure was 
 last year, eleven hundred and seventy-five dollars and seven cents. 
 
 Members partly from the First church of New York City and 
 partly from the church of West Hoboken, constituted the church which 
 was organized in 1891. Their first pastor was F. Knorr. He closed 
 his pastorate on October 15th, 1901. His successor is Rev. G. Peitsch, 
 who took charge of the church on December 15th, 1901. Hoboken 
 is chiefly a German city, mainly of the higher class and is, there- 
 fore, a hard field for our German work, as we generally have access only 
 to the middle classes; still the church is steadily moving forward. 
 The membership is seventy-nine. The Sunday school has one hundred 
 and ten scholars and the total expenditure was thirteen hundred and 
 sixty-two dollars and twenty-one cents. 
 
 German Baptists from Brooklyn and New York City settled in 
 Passaic some ten years ago and although small in numbers, organized 
 a church in 1891. C. H. Schmidt became their first pastor, who was 
 succeeded by C. Fielge, the present pastor. 
 
 They are maintaining a mission in Paterson, but meet therewith 
 great obstacles and it is doubtful still whether a German Baptist interest 
 will ever permanently be established in that city, which has such a 
 large German population. The membership of the church (Passaic) 
 is fifty-seven. In the Sunday school are one hundred and ten scholars. 
 The total expenditure is six hundred and fifty-three dollars and ninety 
 cents. 
 
GERMAN BAPTISTS 473 
 
 EGG HARBOR. 
 
 This church, in the south of the state, isolated from all other 
 churches, was a mission of the First German Baptist church in Phila- 
 delphia, and was organized in 1893 and is a weak interest. J. Niger 
 was its first pastor, who was succeeded by J. Braun, J. M. HoefHin 
 and O. von Barchwitz. Although a thoroughly German town, it is 
 shut off from immigration and the church has a hard struggle to become 
 English-speaking. Its pastor (1904) is J. T. Linker. The mission has 
 given to the denomination before it became a church, the first lady 
 missionary to the German work in Miss M. Rapp, who since 1885, 
 under the appointment of the Women's Baptist Home Missionary So- 
 ciety in Chicago, at the landing place for emigrants in New York City. 
 The membership of the church is twenty-eight. The Sunday school 
 has thirty-six scholars and the total expenditure was three hundred 
 and thirty-six dollars and six cent-^. 
 
 ELIZABETH MISSION. 
 
 Recently, a German Baptist independent mission has been started 
 in Elizabeth. Some years ago, mission work has been done on the field 
 by C. Schenck, pastor of the Second church of Newark, but nothing 
 permanent could be established at that time. About sixteen German 
 Baptists are living on the field belonging to various churches and 
 recently, they took courage and started an independent mission work. 
 They have a preaching service on the Lord's day; a Sunday school 
 and a weekly prayer meeting. They have placed themselves under 
 the leadership of the missionary committee of the German Atlantic 
 Conference, under whose direction, C. H. Schmidt of Passaic, is supply- 
 ing for them. The outlook is hopeful and encouraging. 
 
 SUMMARY. 
 
 To sum up the German Baptist work: There are nine churches 
 and several mission stations with a membership of nine hundred and 
 fifty; Sunday school scholars, fourteen hundred and sixty-three in 
 thirteen schools. Expending for all objects. Home and Foreign, the 
 sum of fourteen thousand and forty-eight dollars, and thirty cents, 
 almost fifteen dollars per capita. They hold property to the amount 
 of eighty-seven thousand, five hundred dollars on which is a debt of 
 ten thousand, four hundred dollars. They have ten pastors and mis- 
 sionaries and three lady missionaries under the appointment of the 
 Women's Baptist Home Mission Society. The churches report an 
 increase of ninety-eight. 
 
 The Baptist cause in New Jersey began in 1839. A young Baptist 
 preacher, Konrad A. Fleischmann came from Switzerland and on 
 
474 NEW JERSEY BAPTIST HISTORY 
 
 his landing in New York, immediately begqn to work among his country- 
 men. Meeting but little success, he went to Newark, New Jersey, 
 where, after months of labor, he baptized three on confession of their 
 faith in Christ. These were the first Germans baptized by a German 
 pastor in this country. Then Mr. Fleischmann went to Pennsylvania 
 and baptized two hundred converts. Then he went to Philadelphia, 
 and in July, 1843, organized a German Baptist church, with nine 
 constituents. The first German Baptist church was thus con- 
 stituted in Philadelphia, but the first baptism of Germans was 
 in Newark. We have an executive force of German Baptists in the 
 state to effect great results. These churches are near to New York 
 City, where Germans land in this nation and there, too, they are likely 
 to locate. Consequently, much of the work in reaching the German 
 population must be done in and about New York City. 
 
 ITALIAN BAPTISTS. 
 
 New Jersey has a large Italian population. The first effort in 
 New Jersey to reach them with Baptist views was made in Newark 
 in 1887. Members of the Mount Pleasant Baptist church, at an after- 
 noon prayer meeting were impressed with the importance of mission 
 work being done in a part of the city inhabited by many nationalities, 
 having no religious provisions. Out of the prayers and discussions 
 of that meeting, sprang the Garside Mission, of which Deacon Theodore 
 Beardsley was superintendent. This was for all nationalities. The 
 place where the mission held was sold and the Mount Prospect 
 church secured a lot on Mount Prospect avenue and built a chapel. 
 The Italians came in large numbers to live in this vicinity and it was 
 evident that a work distincly for them, must be inaugurated. 
 
 In March, 1895, Pastor F. C. A. Jones of the Mount Pleasant 
 church, suggested a general meeting of Newark Baptists in Peddle 
 Memorial church, when it was determined to carry forward the work 
 more vigorously. A committee of representatives from Baptist churches 
 was appointed to collect money and have general charge of the mission. 
 Rev. Alexandro Dell Erba was secured; a Sunday school was organ- 
 ized; onepreachng service was held on Sunday and one in the week. 
 Mr. Dell Erba remained over a year. He was succeeded by Mr. Angelo 
 Di Dominica, who was a member of the mission and in it had developed 
 capacity for the work. He has since continued in charge. He has 
 been ordained and proved a valuable worker. At this time, fifty 
 converts have been baptized, uniting with the Mount Pleasant church, 
 to which the mission holds the relation of Branch. 
 
ITALIAN BAPTISTS 475 
 
 ORANGE. 
 
 A mission was started here by the Presbyterians, but in 1898, 
 they gave it up and the Baptists took it. Rev. A. Turnbull, a member 
 of North Orange church and the Assistant Secretary of the Home 
 Mission Society, has thus far been the superintendent and Rev. A. D. 
 Domenica has been the missionary. He is of Newark. The work here 
 has not developed strength. 
 
 In 1899, Pastor Domenica branched out in his effort toward Pater- 
 son. He supplied workers from the Newark mission in the persons of 
 Messrs. Vincengo Lomonto and Antonio Di Domenira, who conducted 
 service for over a year and a half in the First Baptist house of worship, 
 Rev. A. A. DeLarme, pastor; then with the aid of the Home Mission 
 Society, Rev. B. Barrechia was secured for a year; several were bap- 
 tized. For some time there has been no missionary here. 
 
 The City Mission took hold of Italian work in 1901 and secured 
 Mr. Vicengo Lomonte as missionary and under his care a good be- 
 ginning has been made. There is great need of a suitable building for 
 the Camden work. 
 
 PASSAIC. 
 
 Italian work was begun in 1901, under the auspices of the First 
 Baptist church, and there is much to encourage. Though difficulty 
 has been experienced in securing satisfactory missionary workers. 
 The Italian work of the State is in its infancy. The people are here, 
 needing the Gospel. The great hindrance to forward movement is 
 lack of capable missionaries. 
 
 SWEDISH BAPTISTS, (bY REV. D. DEWOLF. ) 
 
 The first religious meeting of Swedes in New Jersey was at Arling- 
 ton in a private house on February 4th, 1883. At various times, 
 Baptist pastors, and others came here to preach. On September 8, 
 1886, the Swedish union was formed and occupied a lot of ground 
 donated to them. Internal dissentions from the diversity of the 
 denominations arose. The main trouble was the pre-dominance of 
 Baptists, who were too strong for the rest. The Lutherans and the 
 Methodist withdrew from the union and the Baptists returned to them 
 money and six per cent interest and in return got a clear deed for the 
 property. On February 3, 1892, a meeting was held to consider the 
 question of forming a Baptist church and on the 25th of March, the 
 First Swedish Baptist church was organized, with a constituency of 
 twenty-four. 
 
476 NEW JERSEY BAPTIST HISTORY 
 
 Mr. M. Abeleey began his work on November 1, 1892. The New 
 Jersey Baptist convention appropriated to his support, Arlington and 
 Dover being his field. He also preached in Newark, Plainfield and 
 Montclair until in November 1894. Rev. W. Koheer was the first 
 pastor at Arlington on January 1, 1895. Under his labors, a new 
 meeting house was built and dedicated October 4th, 1896. In Septem- 
 ber, 1898, he resigned. Rev. J. Visberg settled November 9th, 1898. 
 The church chose Lapland in Sweden as its first mission field, but dis- 
 continued it, when they called their own pastor. The condition of 
 Swedish work in Newark is described by Mr. William Abbey, who 
 resumed his work in Newark, the meetings being held in the Peddie 
 Memorial house for a short time. Circumstances forced them later 
 to rent a hall and until November, 1894, they were held in a place on 
 Broad street, Newark. At this time, the church in Arlington took up 
 the work as a mission and appointed a committee to lead the meetings 
 and the Sunday school. The small attendance however, made it 
 impossible to maintain the mission and on the 23rd of February, 1897, 
 it was discontinued. Many of the former members had removed 
 from Newark and although the Congregationalists of Montclair and 
 New York tried very hard to redeem the work given up by Baptists, 
 their efforts were unavailing. Also the New York Swedish Conference 
 decided to resume the work and Rev. A. Kumcin was sent to it. Soon, 
 there after, on the 11th of December, the same year, a church was 
 organized with a membership of thirty-five, of which eighteen came 
 from the Arlington church. 
 
 And although at present without a pastor, we sincerely hope that 
 there will be no more interruptions to the progress of the church and 
 that it will succeed in its endeavor to reach all of the people whom it 
 can interest. The work in Orange was for many years supervised 
 by brethren from Brooklyn. However, on 22nd of January, 1896, 
 Rev. Kohler began to hold meetings in the North church, where a room 
 was offered freely for the work. He continued this work up to the 
 summer of 1898, intending to resume it after the hot weather. But 
 as he left Arlington in September, he could not do so. Also, some of 
 the Baptists left the place and the work had to be discontinued. Two 
 pastors from Montclair attempted to retrieve the fortunes of the church 
 but were unsuccessful. At present, the Baptists of Orange are for the 
 most part, members of the Newark church. The ladies of the Baptist 
 church of Rutherford wrote to the Secretary of the State Convention 
 a request for a Swedish Baptist pastor, inasmuch as there were so many 
 Swedish girls in town. In response, to this request. Rev. Kohler 
 held the first meeting there on February 28th, 1896. The work inter- 
 
SWEDE'S HISTORY 477 
 
 ested Swedes from both Rutherford and Passaic and a few were con- 
 verted and baptized in Ariington. The meetings were continued to 
 the last Sunday in June 1901 ,when they had to be discontinued, as during 
 the summer, most of the former participants moved away and the 
 attendance became too small to warrant continuance. The work in 
 Montclair began about 1892, under the supervision of the Swedish 
 church of Brooklyn, which established a Swedish mission in connection 
 with the Baptist church in Montclair, from which the Swedes derived 
 great benefit for a few years. 
 
 Their first pastor was Rev. CI. Heden, part of whose support was 
 defrayed by the American brethren. In 1891, an independent church 
 was organized by the Swedish Baptists and their house of worship was 
 dedicated in August 1902. From 1890 to 1894, the Swedish church of 
 Brooklyn labored to establish a church in Elizabeth and in Plainfield. 
 But the field lying principally among the servant girls, who left Eliza- 
 beth soon thereafter, they were unsuccessful. The Congregationalists 
 took up the work later and have churches there at present. In Dover, 
 
 where Rev. A. P. , from New York had several members of his 
 
 church, a church was organized on January 1st, 1889, with a member- 
 ship of twelve. Form that time, the work of the Baptists has been 
 uninterrupted and in 1895, they sustained their own pastor and in 
 1900, had the great satisfaction of dedicating their house of worship. 
 Rev. John V. Vidberg is pastor of the Swedish church at Arlington and 
 has kindly furnished this record of Swedish Baptists. 
 
 am 
 
CHAPTER LVIL 
 
 MISSIONS. 
 
 Missions have been characteristic of New Jersey Baptists. The 
 Philadelphia Association was constituted with five churches, three 
 in New Jersey, one in Delaware and one in Pennsylvania. New Jersey 
 gave up her right to the first place, and pastors and churches readily 
 assented to the name as well as to the appointments of that A.ssociation. 
 Between 17.57 and 1773, sixteen years, as many as seventy-five assign- 
 ments were made b}' the Philadelphia Association of New Jersey pastors 
 to supply weak and destitute churches. As churches increased and 
 associations this ministration, ceased. With the Carey era of missions, 
 our churches contributed thiough the English Baptist Mission Society 
 not waiting for the Judson, Rice and Newell change to our Adews. 
 
 At the Convention for an organization of the New Jersey Associa- 
 tion in 1811, a recess was taken (Page 8, Resolution 2, Min. 1831, really 
 the origin of the State Convention was in this Society, formed in 1811. 
 Resolution to be incorporated to organize a New Jersey Mission Society, 
 also to found a school for Baptists.) Both of these objects were attained. 
 In 1769, fifteen churhes of the Philadelphia Association were credited 
 with benevolent funds. Eight of them were in New Jersey, evincing 
 the hold the missionary spirit had of them. The part and place of the 
 Baptist churches in the Philadelphia Association is instanced at the 
 annual meetings in 1778, 79 and 80. At the session of 1778, fifteen 
 churches were represented and thirteen of them were in New Jersey. 
 In 1779, ninteen churches sent delegates. Of these, thirteen were in 
 New Jerse}'. In 1780, twenty-one were represented of these fourteen 
 were in New Jersey. Thus our churches were a vital force in the 
 Philadelphia Association and but for them, the Association might have 
 been extinct. True, it was the period of the American Revolution, 
 but New Jersey was the highway of both the English and the American 
 armies and the "Tories" were a greater terror to patriots than the 
 armies. Yet at these annual meetings, delegates came from Sussex 
 to Cape May. It is a surprise that the Baptists in New Jersey had 
 not earlier established an association in the state. 
 
 But their circumstances were peculiar. The division of the State 
 into East and West Jersey, was an almost inseparable barrier to unity 
 in state missions. New York gathered to itself the interests of East 
 Jersey. Philadelphia was the center of those of West Jersey. A 
 
MISSIONS ' 479 
 
 result was, that these sections were wholly dissimilar. The state 
 was named in the minutes of the Philadelphia Association as the 
 "Jersies," as if two, not one. This gap wadened as each were governed 
 from different centers. There was nothing, not only to identify these 
 parts, but there was a tendency to disintegrate. Nor for more than 
 twenty years after, the State Convention was formed was there a 
 hearty co-operation between East and West Jersey as now 
 exists. 
 
 It seems incredible that so great patience and endurance was 
 necessary to effect the union and concord now enjoyed in the work of 
 the New Jersey Baptist State Convention. Even so late, as in 1871, 
 the pastor of the First Baptist church of Newark, made an effort in the 
 annual" meeting of that year to dissolve the convention and trans- 
 fer the mission work of the Convention from it to the Associations. 
 An instance of the hold, which local influences had on individual minds. 
 It was this old time inclination to division that induced the writer to 
 urge "the present state superintendent of missions," to make his home 
 in Newark, hoping thus to wield East and West Jersey in the common 
 interests of the New Jersey State Convention. Rev. Samuel Jones 
 preached the historical sermon at the Centenary of the Philadelphia 
 Association in 1805. 
 
 He named eight pastors in the mission work of that body. Six 
 of them were pastors in New Jersey, Messrs. Robert Kelsay, of Cohansie; 
 Isaac Eaton, of Hopewell; John Walton, of Morristown; Isaac Stelle, 
 of Piscataway; Benjamin Miller, of Scotch Plains; John Gano, of Morris- 
 towTi. Others were P. P. Van Horn, formerly of Pemberton and 
 another in Maryland. All of these were men of mark and anywhere 
 w^ould have had a foremost place. Contrasts in denominational growth ' 
 at different periods are sometimes drawn to the credit of modern activ- 
 ities. Such estimates are not always just, since we do not know and 
 cannot, the conditions of earlier times. The missionary spirit of the 
 eighteenth century, planted the seed which now bears fruit. We are 
 still reaping of Apostolic labors. What would the nineteenth century 
 have been, if there had been no America refuge for the wronged tribes 
 of men? Or if there had been an America and there had been no "Dec- 
 laration of Independence," nor Baptists to get into the constitution 
 of the nation, a guarantee of free speech, free conscience and the right 
 of one to himself to think, to speak and to do, so long as he shall not 
 molest or wrong another. This liberty is the open sesame to the at- 
 tainments of the nineteenth century in education, science, social pro- 
 gress and religious life. Voltaire, when he predicted the extinction of 
 Chritianity knew nothing of the might of this inspiration of liberty. 
 
480 NEW JERSEY BAPTIST HISTORY 
 
 Early in 1800 three churches had twenty-two missions, each of whic 
 is now a church of God with a single exception. 
 
 Middletown had five meeting houses in her colonies, where large 
 congregations met and converts confessed the Christ. Piscataway 
 also, with its lineage of Scotch Plains and Morristown covered a terri- 
 tory where are now more than a hvmdred churches. Cohansie, Hopewell, 
 Hightstown, Salem, Pemberton and other churches nursed colonies, 
 which in our times would have been constituted churches in their be- 
 ginning. It was a small day in the sense of resources, but it was a 
 great day in the sense of comprehension, faith and performance. This 
 feature of a mature colonization, continued the order of developement 
 until Sunday schools became a channel of our church activities and 
 developed more intensely, both the faith and the purses of our member- 
 ship. As already said, the New Jersey Baptist Mission Society was 
 the first body which proposed to do Baptist mission work in the state. 
 A convention met at Hightsto^\-n December 3rd and 4th, 1811. 
 
 The first minute of business reads: "On the third of October 
 1811, while the Philadelphia Association was in session, the ministers 
 and messengers of most of the churches in New Jersey members of 
 the Association, being duly authorized, by their churches, held a con- 
 ference on the expediency of forming an Association in New Jersey 
 at which it was unanimously resolved that an address and respectful 
 request for a dismission be presented to the Association. The request 
 was presented and cordially complied with. It was agreed that a con- 
 vention for constituting an association in New Jersey be held at Hights- 
 town on the first Tuesday of December following. The Baptist churches 
 hereafter mentioned convened accordingly by their delegates at Hights- 
 town at eleven o'clock, A. M., on the day appointed." 
 
 The minutes continue: I. An introductory sermon was delivered 
 by Brother Sheppard, of Salem, from I. Cor 13:13. II. Selected 
 Brother Burgiss Allison, pastor of Jacobstown, moderator and Brother 
 Joseph Sheppard, Clerk. III. Representatives from the following 
 churches appeared: 
 
 Cohansie, *H. Smalley, absent; A. German, J. Harris. 
 
 First Cape May, *Jenkins David. 
 
 First Hopewell, *John Boggs, N. Stout, J. Hunt, L. Stout, J. Haga- 
 man, 170 
 
 Hightstown, *Peter Wilson, T. Dye, T. Allen, W. Tindall, E. 
 
 Chamberlain, 347 
 
 Salem, *J. Sheppard, Eph'm Shaw, 170 
 
 New Mills, (Pemberton) J. Carlisle, Samuel Jones, Abel Watkinson, 118 
 Mannahawkin, *S. Grey, 63 
 
MISSIONS 481 
 
 Jacobstown, *B. Allison, 72 
 
 Amwell, (Fleniington) , N. Higgins, I. Carr, 79 
 
 Burlington, *S. Ustic, 82 
 
 Mount Holly, *S. Bavis 
 
 Evesham (Marlton) *Alex. McGowan, J. Evans, I. Peacock, A. Reader, 76 
 Trenton and Lamberton, *Wm. Boswell, J. Willings, 100 
 
 *Pastors. 
 
 Ministers, (visitors): William White, Philadelphia; Benjamin Ben- 
 nett, Middletown; D. Bateman, Dividing Creek; J. F. Randolph, Samp- 
 towai; Robert Randolph, New Jersey. 
 
 When an organization was complete, the first business of the 
 Association was the adoption of two items signifying their conception 
 of the work demanding their organization, their prayers and their 
 money. I. Resolved, That Brothers Allison, Wilson and Sheppard be 
 a committee to draft a plan for a school. Under the lead of Morgan 
 Edwards, the crime of the removal of the Hopewell School to Rhode 
 Island (now Brown University). This wretched blunder, the New 
 Jersey Baptists, since independent of foreign influences, have aimed to 
 amend in Hunterdon and in Warren Counties, amounting to scores of 
 thousands of dollars. Numerous schools have been located in New 
 Jersey and in no other colony in America, was there either the wealth 
 or strength or liberty to found Baptist schools as in New Jersey. 
 
 The second item was as distinctive as the first, when Baptists 
 were free from Foreign influence. The Convention adopted the report 
 of the committee appointed at the conference at the Philadelphia 
 Association: "The Association having seen and approved of the 
 plan of the New Jersey Mission Society, recommend to the ministers 
 to forward the views of the Society in their respective churches." 
 The New Jersey Baptist Mission Society formed in 1811, maintained 
 an active missionary life, until the constitution of the New Jersey 
 Baptist State Convention. Indeed it was the mother of the State 
 Convention in 1830. Its income in 1812 was $95.75, of which Cohansie 
 church paid eighty seven dollars and twenty-eight cents. Rev. Thos. 
 Brooks was its first missionary for three months. His field was from 
 Mannahawkin to Cape May. He was paid twenty dollars in advance 
 "on account of his salary." Rev. Mr. Jayne preached one hundred 
 and twenty-nine sermons in three months. Brother Hagan preached 
 seventy-one sermons in three months. Brother Larkin preached 
 twenty-eight times in three months. Previous to the organization of 
 this Society, there was no concert by Baptists in New Jersey in home 
 work, since in 1707, they united in the Philadelphia Association in 
 West Jersey and with the New York Association in East Jeraey. But 
 
482 NEW JERSEY BAPTIST HISTORY 
 
 this concert grew until Baptists of Sussex, Hunterdon, Monmouth, 
 Salem and Cape May counties were identified with the New Jersey 
 Mission Society. 
 
 The formation of the Central Association in 1828, greatly aided 
 the unity in progress. Its pastors were in full accord with the society. 
 The numerous calls for aid proved onerous to its limited constituency. 
 On this account, in 1823, the Association adopted the resolu- 
 tion: 
 
 Resolved, That it be recommended to the churches to take into 
 consideration the propriety of establishing a State Convention. 
 Two years later in 1825, a Board was chosen. They were: Joseph 
 Maylin, Moimt Holly; George AUen, Burlington; Joseph Sheppard, 
 Salem; Henry SmaUey, Cohansie; John Rogers and Samuel Jones, 
 Pemberton; John Boggs, First Hopewell; J. E. Welsh, Mount HoUy; 
 Gersham Mott, deacon, Trenton; Richard Thomas, deacon, Williams- 
 burg (Penn's Neck); John Seger, Hightstown; J. M. ChaUis, Upper 
 Freehold; Thomas Larkin, BordentowTi. In 1825, came a question 
 from Port Elizabeth, Cumberland County, asking: "Would it not be 
 practicable to form a State Convention?" Salem also asked: "Is it 
 not expedient to raise an Associational Fund for the purpose of assisting 
 new and small churches to support pastors and to discharge debts on 
 their meeting houses for worship?" An inkling , both of a State Con- 
 vention and of a church edifice fund, which last, cost the meditation 
 of seventy years till the inquiry was answered in 1895. 
 
 These "straws" indicate the direction of the thoughts of the work- 
 ing and giving men of that period. Especially might such forecasting 
 be expected of the pastor at Salem. Except two, the Board of the 
 Mission Society was chosen from the North of the Association. These 
 movements excited the attention of pastors and brethren in aU parts 
 of the state. Correspondence ensued and a meeting was arranged 
 for, and at Hamilton Square on April 13th, 1830, to "confer about plans 
 for missionary operations in the state," Pastors Seger of Hightstown; 
 Allen of Burlington; Rheese of Trenton; C. W. Mulford of Woodstown, 
 of the New Jersey Mission Society, and Wilson of Pennsylvania and 
 C. W. Bartolette of Flemington were present. Mr. Rheese preached 
 from Matt. 21:28. Mr. Seger was chosen President and Mr. Rheese, 
 Secre tars'. "After discussion it was agreed to appoint a committee 
 to correspond with ministers and churches throughout the state on the 
 subject of the formation of a state convention for missionary purposes 
 and invite them to meet with us at Nottingham, (Hamilton Square) 
 on the last Tuesday of July, at 2 o'clock, P. M. Seven of the ten churches 
 were identified with the New Jersey Mission Society. J. Seger, G. 
 
MISSIONS 483 
 
 Allen, C. W. BartoletteandG. S. Webb were appointed the committee 
 and the meeting adjourned to the last Tuesday of July." 
 
 The "us" in the call to the meeting appointed, no doubt referred 
 to the Xew Jersey Mission Society. On July 27th, 1830, these were 
 present: Brethren Seger* and Allen, Hightstown; Challis* and LaCoste, 
 Upper Freehold; Bartolette* and Barrass*, Flemington; G. S. Webb* 
 and P. P. Runyon, New Brunswick; Lake and Hunt, Sandy Ridge; 
 Rheese,* Mott and Brister, Trenton; Hopkins*, Salem; Bateman, 
 Kingwood; Stout,* Lambertville. (*Ministers.) 
 
 Ten of the eighteen delegates were members of the New Jersey 
 Mission Society. Five of the ten churches and all of the Central Asso- 
 ciation, the only two associations of New Jersey, had been identified 
 with the New Jersey Mission Society till the constituting of that associ- 
 ation in 1828. New Brunswick had likewise made itself felt as con- 
 cerned for a State Convention. Mr. Bateman preached from Mark, 
 16:20. Pastor Seger was made Chairman and Pastor Rheese, Secre- 
 tary. A letter from Mr. Dodge of Piscataway was read, explain- 
 ing his absence. 
 
 Discu.ssion followed, when it was Resolved, "That it is expedient for 
 this meeting to organize a State Convention for missionary purposes." 
 A constitution was adopted and an executive Board chosen, who were: 
 President, D. Dodge; Secretary, M. J. Rheese; Treasurer, John Carr; 
 managers, L. Fletcher, Wantage; C. Bartolette, Flemington; G. Mott, 
 deacon, Trenton; J. Seger, Hightstown; J. Sheppard, Mount HoUy; 
 C. J. Hopkins, Salem; D. Bateman, Kingwood; H. Smalley, Cohansie; 
 G. Allen, Burlington; J. Challis, Upper Freehold; G. S. Webb and P. P. 
 Runyan, New Brunswick. Ministering brethren present were: J. 
 Rogers, Scotch Plains; J. L. Dagg, Philadelphia; David Jones, Lower 
 Dublin, Pa.; P. L. Piatt, Newark, P. Simonson, Catskill; John Teasdale, 
 Deckerto^\^l. 
 
 The next meeting was at Trenton on November 2nd and 3rd, 1830, 
 at 2 P. M. Seventeen churches were represented by twenty-nine 
 delegates. Four hundred and seven dollars and a fraction were re- 
 ceived by the Treasurer. In the interim, from July to November, 
 the habit was formed of supplying the Treasurer with funds in advance, 
 and the policy adopted of making the funds in hand the basis of ap- 
 propriations. This plan continued in force for more than fifty years. 
 At this meeting, twenty-five managers were chosen, who with the 
 officers constituted the Executive Board. Mr. Dodge was chosen 
 President, M. J. Rheese Secretary and P. P. Runyan, Treasurer. Mr. 
 Dodge was president for ten years successive. Mr. Rheese for eleven 
 years and P. P. Runyan was Treasurer till he died, forty-one years, 
 
484 NEW JERSEY BAPTIST HISTORY 
 
 To Rev. George Allen, we owe the preservation of the early Baptist 
 minutes of the Associations. John Rogers of Scotch Plains preached 
 the first missionary sermon, on missions, before the New York Associ- 
 ation by the appointment of that body. P. P. Runyan was a constant 
 cheer to the missionaries of the Convention and an inspiration to the 
 Board to do the largest and best things for God. Deacon Matthew 
 Morrison of Woodstown, is alluded to in connection with the history of 
 that church. J. C. Goble became an Apostle of antinomianism. An 
 able man, had he retained his faith in the Gospel, he would have 
 been an influential man. In the Civil War, he was a member of the 
 Legislature. By his pro-slavery speeches, abuse of President Lincoln 
 and parody of "All Hail the Power of Jesus' Name," he brought on 
 him.self, the contempt of decent people and was a disgrace. 
 
 The coming of Rev. G. S. Webb to New Brunsiwck was a special 
 Providence to Baptists and to New Jersey. Immediately, he set him- 
 self to overcome the alienation of East and West Jersey, and to him 
 IS due our imity in the State Convention and in Christian activities, 
 more than to any other living in East Jersey and member of New York 
 Association. His location gave him a positive influence with all parties. 
 Mr. Webb was not a great man in the usual .sense of the word. Neither 
 had he the educational training now demanded. 
 
 But he had what is better than brains or education, tact, good 
 hard "common sense." He knew how to get on with people. Those 
 who opposed him and did what they could to block his plans, came 
 at last to adopt them. He was believed to care more to do well for 
 God, than to please himself. Other good men have, it may be more 
 unselfishness and piety, but few had a combination of good qualities 
 and as harmonious. At the organiz&tion of the State Convention in 
 1830, a universal preference was to elect Mr. Webb president. But 
 as he told the writer, Mr. Dodge was halting on the edge of antinomian- 
 ism and those who knew what an extreme hyper-Calvinist he was, 
 wonder that he was not snared. Mr. Webb knew that he was too good 
 and influential a man to be lost to the Kingdom of God, and believed 
 that enlisting him in Christian activities he would be saved to Christian- 
 ity, insisted on his being President. Mr. Webb prevailed, and happily 
 Mr. Dodge lived a long and useful life. 
 
 Mr. Webb had a first personal visit from Mr. Jonathan Going, 
 Secretary of the Home Mission Society. When parting, Mr. Going 
 said to Mr. Webb: "I shall be happier in Heaven for having met you 
 on earth." The one defect of this good man, was the intensity of his 
 prejudice. Once gotten of another, it staid. In 1830, the Baptist 
 churches of the State were distributed in four Associations. The 
 
MISSIONS 485 
 
 Warwick and the New York, each instituted in 1791. The New Jersey 
 formed in 1811 and the Central New Jersey in 1828. Later, the Sussex 
 Association came out of the Warwick Association in 1833, the War- 
 wick having become an Antinomian body. The East New Jersey 
 Association came out of the New York Association in 1842. In 1900, 
 there are eight Associations in the State: Camden, constituted in 1888 
 Central, 1828; East, 1842; Monmouth, 1899; Morris and Essex, 1895; 
 North and Sussex, 1833; Trenton, 1865 and West, 1811. 
 
 Two, if not three others, are likely to be organized in this, the 
 twentieth Centruy. There is also, an Afro-American Association in 
 all nine associations. The number of churches is mixed somewhat. 
 Since several are counted twice. This is also the fact with the mem- 
 bership. It may, however, be safely assumed that there are about 
 fifty thousand Baptists within the State. In 1830, there were fifty-five 
 churches and a membership of four thousand and twenty. Neither 
 are these statements reliable. For the church had numerous out 
 stations, which soon after took to themselves a church name and order. 
 Events show the wisdom of the men who for many years had anticipated 
 the organization of a state convention for domestic missions in New 
 Jersey. It seems incredible that there was need of the patience and 
 endurance to effect the concord which we now enjoy. 
 
 Years passed ere the fear that North and East Jersey would re- 
 pudiate concert in the State Convention. It is easy to reaUze what 
 would have been the outcome had Pastor Fish succeeded in his pro- 
 position in 1871. (Min. of Convention, 1871, Page 7, Item 31). The 
 discussion showed the real intent of the plan. It was this tendency 
 that induced the writer to urge the present superintendent to remove 
 to Newark, hoping thus, by his affiliations to wield East and South 
 Jersey interests into one. From 1801 to 1840, forty-five Baptist 
 churches were constituted in New Jersey, not including such as 
 have become extinct. Thirty-four had been stations before 1800. In 
 many localities, meeting houses had been built, large congregations 
 gathered and numerous Baptist residents, lived. Of the churches in 
 New Jersey in 1900, about sixty are Afro-American churches. 
 
 To these may be added the German, Swede and Italian. As many 
 as twenty-five or less have become extinct. About ten or more went 
 off into antinomianism and perished. But two of these remain and 
 one of these would die, but the other, living on the past keeps it alive. 
 First Hopewell. Hyper-Calvinism in which the pastors had indulged, 
 bore fruit in the paralysis of the vital activities of the Christian life. 
 Fatalism was becoming as real as among Mohammedans. Holcombe 
 
486 NEW JERSEY BAPTIST HISTORY 
 
 coming to Philadelphia was as providential as was Saul's conversion. 
 A missionary era had come. 
 
 Persons and churches were awaking to the consciousness of re- 
 sponsibility. Holcombe by his sermon from Rom. 1:17, "The just 
 shall live by faith;" asserting "the attainableness of faith," broke the 
 chain by which the door of salvation had been almost closed and the 
 door was swung open at the widest. But at his personal cost. All 
 the forces of Hyper-Calvinism were arrayed under the lead of the 
 jealous W. H. Staughton against him to destroy him. Mr. Staughton 
 saw in Holcombe,a master, a man not to be cajoled. From the preach- 
 ing of this sermon began a new conception of duty to the world. It 
 grew upon the churches. Pastor Holcombe was sent for here and 
 there and preached the good news of the Gospel in "Him that cometh 
 unto Me, I will in nowise cast out." The New Jersey Convention does 
 not include all of the local work done in the state. Neither do the 
 conventions of other state. Churches build chapels and houses of 
 worship, sustain mission Sunday schools and employ assistant pastors 
 to carry on their varied work. 
 
 Missions ripened into churches and these are included as if the 
 work of the convention. Ruts were worn deep by the Convention and 
 by the Associations in their routine. Innovation on the time-worn 
 ways, met with serious objections from the good men managing affairs. 
 As instanced in the organization of the Trenton Association. This 
 body outlined for itself a new departure, appointing a missionary com- 
 mittee to look in its bounds for new fields and do evangelisitc work 
 and acquaint the Convention Board with the needs of its field. This 
 movement stirred emulation in other Associations, awakened universal 
 home enterprise. This was the motive of the proposition of Pastor 
 Fish in 1871. In about thirty years, the Trenton Association grew from 
 ten churches to forty-five. Twenty-one of them were the fruit of 
 the work of the missionary committee. The Trenton Association 
 divided into two Associations in 1899. 
 
 The Camden Association inaugurated the same system and in 
 twelve years, increased from a constituency of thirty-three churches 
 to fifty-five churches. By the same means, the West, the East, the 
 North and the Central have grown to divisions and ha^'e proved to be 
 effective means of church extension. At the session of the Convention 
 in 1895, a church edifice fund was made up; fifteen thousand dollars 
 was pledged toward twenty-five thousand, the sum asked for. Prac- 
 tical steps were taken in behalf of Sunday school interests in 1900 and 
 a superintendent of that department was appointed. Thus, the con- 
 vention was adopting a plan recommended by a committee in 1875, 
 
MISSIONS 487 
 
 to include all Christian activities which the body indorsed into one 
 organization. Summaries of benevolence were not made in New 
 Jersey until 1834. The needs of this new land to be evangelized neces- 
 sarily limited calls for foreign missions. 
 
 In some old books which the writer has, he finds the following 
 churches credited with gifts for Foreign Missions: Middletown (the 
 original subscription books given to the writer by Mrs. Ann B. Taylor 
 show that these funds came from the Upper Congregation, Holmdel); 
 First New Brunswick; Perth Amboy, Burlington, First Trenton, 
 First Paterson is credited with one hundred dollars. First Newark 
 has repeated credits and in 1836, its Sunday school is credited with 
 three hundred dollars, for tracts and Foreign Missions. "The Circular 
 letter," of the Philadelphia Association in 1801, was written by Pastor 
 Ewing of First HopeweU (the church is now antinomian). Its theme 
 was Missions, urged as only such a man could press home duty and 
 obligation. It was in truth, the century call to Baptists. Only thirty- 
 four years later, that mighty church, which had a record, that easily 
 gave it the first place among the Baptist family of churches in the 
 nation, went over into antinomianism, the pool of emptiness, and 
 since 1835 it has steadily declined. 
 
 Although by its wealth and large congregation it maintains a 
 nominal existence, many of its stanch Baptist families have already 
 become the strength of other denominations, they holding the sur- 
 rounding towns by an alien faith. The executive officers of the New 
 Jersey Baptist convention have been: 
 
 PRESIDENTS. 
 
 *Daniel Dodge, 1830 to 1839. *C. E. Wilson, 1854 to 1855. 
 *G. S. Webb, 1839 to 1843. *D. M. Wilson, 1858 to 1873. 
 *C. W. Mulford, 1843 to 1849. *James Buchanan, 1873 to 1884. 
 *S. J. Drake, 1849 to 1853. F. W. Ayer, 1884 to 1894. 
 *D. B. Stout, 1853 to 1854. *Samuel Clogate, 1894 to 1895. 
 E. J. Brockett, 1896 to . 
 
 SECRETARIES. 
 
 *M. H. Rhees, 1830 to 1840. *H. F. Smith, 1865 to 1879. 
 
 *C. W. Mulford, 1840 to 1843. T. E. Vassar, 1879 to 1884. 
 
 *S. J. Drake, 1843 to 1848. J. C. Buchanan, 1884 to 1893. 
 
 *J. M. Carpenter, 1848 to 1865. C. A. Cook, 1893 to 1899. 
 
 R. H. Johnson, 1899 to - — -. 
 
 TREASURERS. 
 
 *P. P. Runyon, 1830 to 1871. A. Suydam, 1879 to 1892. 
 
 *S. Van Wickle, 1871 to 1879. B. F. Fowler, 1892 to 1900. 
 
 D. G. Garabrant, 1900 to . 
 
 ♦Deceased. 
 
488 NEW JERSEY BAPTIST HISTORY 
 
 These gentlemen were exceptionally efficient in the conduct of 
 the affairs of the New Jersey Baptist State Convention in whom their 
 brethren had great deUght. Mr. E. J. Brockett, the President in 1900, 
 is a member of North Orange church, and is known as eminent in the 
 discharge of his official duties as any of his predecessors. At several 
 times, the State Convention has felt that the state needed a State 
 Superintendent of its work and had appointed men, who were known 
 competent for the trust and whose worth was universally appreciated. 
 In 1889, the committee on "state work" called attention to this matter 
 as demanding immediate attention. 
 
 The whole subject was referred to the Board for final action. 
 The Rev. D. DeWolf pastor of the Memorial church at Salem, was 
 chosen for the office, and in the July meeting of the Board, 1889, was 
 appointed (min. of the Convention 1890, page 20,) and has efficient!)' 
 discharged the duties of his trust; is now (1904) superintendent of 
 missions and corresponding Secretary. His work is entirely satisfactory 
 and the Convention moneys have increased enormously. Various 
 pastors desired his location within their bounds. One, knowing the 
 alienation of old, advised his settlement in East Jersey. A result is 
 that East Jersey is devotedly attached to the Convention and its work. 
 The Baptist cause in both New York and Philadelphia owes much to 
 New Jersey Baptists. In New York, relationship to Scotch Plains is 
 already known. At Philadelphia, after Winchester's defection, while 
 pastor of the First Baptist church. President Manning of Brown Uni- 
 versity, a Jersey man, recommended Rev. Thomas Ustic. He ac- 
 cepted their call and accomplished a great work in Philadelphia. Hon. 
 E. J. Brockett is president of the New Jersey Baptist Convention. 
 Mr. Brockett is a member of North Orange church and is esteemed 
 as most competent for the duties of his office as well as deservedly 
 held in high repute throughout the state. 
 
 The step thus taken was in the Goshen Baptist church, whose 
 first meeting house was erected in 1771, though the church itself was 
 not organized until November 7, 1773, by Revs. Isaac Sutton and 
 Daniel Fristo, with thirty constituent members. Rev. James Sutton 
 was the first pastor of this church. Isaac Sutton was the first pastor 
 of the Great Bethel church. Rev. James Sutton the first pastor at 
 Goshen, was his brother. They also had two other brothers in the 
 Baptist ministry of New Jersey, John and David, where all the brothers 
 originally labored. In 1770, the name of James first appears in the 
 minutes of the Philadelphia Association. He was then a licentiate, 
 but evidently a man of ability and of the true evangelistic spirit, as he 
 was that year sent by the Association to supply the following churches 
 
MISSIONS 489 
 
 in New Jersey on the dates given: Newtown the last Sunday in October, 
 Morristown, Lyons, Farms, Manahawkin, respectively the first, second 
 and fourth Sundays of November. The next year, his name appears 
 among the ordained ministers of the Association, and it is given as 
 pastor of the church at Tuckahoe, N. J., with whose constitution he 
 had probably been identified. 
 
CHAPTER LVIIL 
 
 BIBLE SCHOOLS. 
 
 Since Lord's Day schools have become a special line of Christian 
 activity, a great change has come in Christian effort for youth. Rev. 
 W. T. Brantley, Sr., pastor of the First Baptist church of Philadelphia, 
 introduced special effort for the young. Before his coming, experi- 
 mental piety, many believed to be beyond the comprehension of those 
 of ten to fifteen years old. Those younger were seldom encouraged 
 to believe themselves Christians. 
 
 Bible schools, as now called, had been begun about twenty-five 
 years before Mr. Brantley became pastor; but the prejudice of the 
 inability of 3'outh to understand the experience of conversion, generally 
 prevailed. Had it been the understanding of ''the confession of faith" 
 adopted by the Philadelphia Association in 1742, of "God's decrees; 
 election, particular atonement and perseverance of the saints;" there 
 would be even now, dissent that not only childhood, but that mature 
 years did not understand. But those were the days of Hyper-Cal- 
 vinism. A feature of these times was; that each applicant for mem- 
 bership was asked: "if he had read the Confession of Faith of 1742," 
 nor were such admitted tiU they had. This was asked of the writer 
 when fourteen years old. Young men and women were accepted as 
 doing their whole duty by quietly endorsing the opinions of venerable 
 men and women of a hundred years before. Pastor Holcombe, when 
 asked if he consented to a Sunday schoool, replied that he did not know 
 if it would do any harm. Pastor Brantley called young men and women 
 to the front, giving them leadership. 
 
 There were no departments of acti-\^e church membership before 
 Bible schools and they have begotten the various plans for training 
 young members of the church. Mr. Brantley "pushed things" in 
 this direction. Baptists looked with alarm on Mr. Brantlej^'s move- 
 ments. In 1830, the writer's young sister knew the "great change," and 
 Deacon Richards living in Western Philadelphia, of the Fifth church 
 (Sanson! street) , hastened to our home and entreated father that the 
 child might not be allowed to WTong herself and the church by joining 
 it, insisting that she was too young (she was eleven years old) to know 
 the meaning of the step. She was accepted and in the nearly seventy 
 years of her membership in the church, verified her heirship in the 
 Kingdom of God. Rev. G. W. Clark said to the writer that he was 
 
BIBLE SCHOOLS 491 
 
 delayed admission to the church on account of being too young to have 
 an experience of the truth. Within a few years, the Bible school has 
 wrought a change in the views of Christians on the subject of early 
 piety. 
 
 This, in part, explains why formerly only elderly people were 
 added to the churches and why now, additions to them consist so 
 largely of the young. Also, of the different type of "Christian exper- 
 ience" from that of yore. Youth cannot have the intense conviction 
 of sin nor the consciousness of repentance that forty or fifty years of 
 carnality, pride and lust accumulates. These schools in their incep- 
 tion were largely secular, save that the day on which they met, implied 
 a relation to religion. It was peculiar of them that godly people sus- 
 tained them; however much secularity there was in their beginning. 
 Eventually, they developed along religious lines, and under the hallowed 
 influence pious children and youth attain an experience of the 
 Divine life by the renewing of the Holy Spirit. Under the care of the 
 godly, Bible schools are a birthplace to the saved, and they are second 
 only to the preaching of the Gospel as an instrument of salvation. 
 
 The first Bible school in New Jersey was begun in Newark in 1794. 
 Certain Christian women, members of what was once a congregational 
 church, but which the Presbyterians absorbed and now retain. The 
 earliest and first Lord's Day school was begun at Ephrata, Pa., in 
 1749 in a colony of Seventh Day Baptists. Of the time of its beginning 
 the historian writes: "It is not exactly known what year the Sabbath 
 school was begun. Ephrata is in Lancaster County, Pa., sixty miles 
 northwest of Philadelphia and belongs whoUy to the Seventh Day 
 Baptist Society. Many of the members being men of education, they 
 established a secular school. Hecker came to Ephrata in 1739 and it 
 is believed that he began the school. Soon after he took up his resi- 
 dence there." (Chambers' Enclycopedia. See Sunday schools). 
 This Sunday school preceded that which Robert Raikes began in 1781, 
 by about fifty years. Religious instruction in the Sabbath school, 
 the same writer states: "produced an anxious inquiry among the juven- 
 ile population. They met every day to pray and exhort one another." 
 
 The excitement ran into excess which induced Friedsam (an elder) 
 to discourage an enterprise, which had been commenced and was part 
 under way; viz. "to erect a house for their use to be called Succoth." 
 Elder Friedsam delayed the erection of the building, for in 1749, the 
 historian states: that the materials of the building in that year were 
 furnished. The building was used for a hospital after the battle of 
 Brandywine and the school was not resumed. Hoeker was sixty 
 years old at this time and the people were Germans. Revivals have 
 
492 NEW JERSEY BAPTIST HISTORY 
 
 ever been a characteristic of the Bible school, In 1809, the Friends, 
 (Quakers) established a first day school in Trenton for colored people. 
 (Dr. Hall's History of Trenton, page 582). This failed for lack of 
 funds to pay a teacher and in May 1811, a society of all denominations 
 was formed to begin a First day school for the instruction of the poor 
 of all descriptions and colors. The same year, a Bible school was es- 
 tablished in New Brunswick for poor children. Oustide of Newark, 
 these were the early movements made in New Jersey in this depart- 
 ment. Mr. J. M. Sherrerd was a law student in Trenton and united 
 with the First Presbyterian church and writes: 
 
 "During the winter of 1815-16, there was a special religious awaken- 
 ing in Trenton and at a union meeting held weekly, it was mooted whe- 
 ther we might not do good by starting a Sunday school. Our prayer 
 meeting was composed of about a dozen young men, who had united 
 with the different churches and a few others, seriously disposed. I 
 recollect the names of Gershom Mott, John French, Mr. Bowen, John 
 Probasco, Baptists. Lewis Evans a Friend, (Quaker). At first I 
 was the only Presbyterian, but others soon joined me. I was appointed 
 to visit the schools in Philadelphia and did so. The use of the old 
 school room over the Market House on 'Mill Hill,' was obtained. 
 At eight o'clock, the next Sunday, we met, six teachers and twenty-six 
 scholars. Every Sunday, the school was dismissed in time to attend 
 the churches. At the end of three months, the room being too small, 
 we formed a school in each of the three churches. The Baptist, the 
 Presbyterian and the third at the Academy. In a Trenton newspaper 
 of the eighth of August, 1817 it is said that these three schools were 
 organized under the title of 'The Trenton and Lamberton Sunday 
 Free School Association.' " 
 
 The date of the beginning of which was March 9th, 1816. At 
 the time of the division into three schools, female teachers for the first 
 time took part. These schools were union schools. Eventually, 
 they were known as the schools of the several churches where they met. 
 Of the six names given by Mr. Sherrerd, four were Baptists; one a 
 Friend (Quaker); one a Presbyterian. These numbers, while not 
 indicating the proportionate interest of the churches expressed its rel- 
 ative diffusion. 
 
 Mrs. Ann B. Taylor of Holmdel, established the First Baptist 
 Sunday school in New Jersey in her own home on her farm. 
 Objection was made by the neighbors to sending their children 
 to the school because their children had neither shoes nor stockings 
 and Mrs. Taylor's had both, whereupon, she required her children to 
 come to the school barefoot and thus removed the objection. This 
 
BIBLE SCHOOLS 493 
 
 school was removed to the school house and continued from 1816 to 
 1885 or 6, seventy years. Of the many aggressive religious enter- 
 prises, characteristic of the nineteenth century, missions, home and 
 foreign; temperance; Sunday schools; young people's societies; homes 
 for the aged and the young education, academies; colleges; seminaries; 
 all having their root in Christianity, none of these activities have had 
 a more blessed or larger fruitage than the Bible school. All denom- 
 inations have recognized it as the foremost element of power, for the 
 coming generation as well as an instrumentality of chiefest blessing 
 to those who serve in it. 
 
 The decay of the superstition that infant baptism has some virtue 
 in it or can be of any good to the ignorant and unbelieving babe, is 
 a reason for the growing belief that an experience of Divine grace by 
 personal faith in the Son of God is the better way, and that each con- 
 vert has the right to choose for himself his profession and to make it 
 of his own free will. Nor is it strange that the denominations clinging 
 to this falsehood of the dark ages observe it less, and the godly cling 
 more and more to the Bible plan of each soul being free, instead of 
 advantage having been taken of its ignorance and helplessness and its 
 way to perdition made surer. Mrs. Ann B. Taylor was a remarkable 
 woman. She lived and died at an old age without any impairment 
 of her natural faculties. Her devotion and ceaseless activity con- 
 tinued up to the day of her death. 
 
 Long past her eightieth year, she was usually among the first 
 of the teachers at her class in the Sunday school and it was a remark- 
 able thing for her to be absent from the Lord's Day worship. Among 
 other qualities commending her memory was her preservation of the 
 old documents of her times: subscription books for various objects and 
 annual and semi-annual reports of the Sunday school. Of these last, 
 so much is given as indicates their condition and type. In 1826, in 
 the Fall the report states. The Holmdel Church School: "The teachers 
 of the Pleasant Valley Sunday school feel gratified that at the close 
 of their labors for the present year, the state of the school enables them 
 to make the following report: (the report is omitted in full) but these 
 facts are added: 
 
 White boys 
 White girls 
 Colored boys 
 Colored girls 
 
 Total, 151 
 
 42 
 
 
 29 
 
 71 
 
 44 
 
 
 36 
 
 80 
 
494 NEW JERSEY BAPTIST HISTORY 
 
 The greater part of these were children learning their letters. 
 There have been committed to memory by those who could read, 2588 
 verses of the New Testament and 229 hymns. Two instances ought 
 to be noticed: Mary Bray in twelve Sundays recited 1056 verses, com- 
 prising all of Matthew, except the first chapter and Elizabeth Taylor, 
 daughter of Mrs. A. B. Taylor, a girl under six years of age in six Sun- 
 days recited hymns witli great accuracy. Report of the same school 
 in 1829: "The managers and teachers of the union Sabbath school 
 are permitted to lay before the pastor and the church, a partial report 
 of the school since our last report." "Our school has been as well at- 
 tended through the winter as could be expected. Some circumstances 
 prevent our giving an exact account of what has been committed to 
 memory, but in the female department there has been recited 1031 
 verses of Scripture and 317 whole hymns, which added to the number 
 recited last year, amount to 2761 verses of Scripture and 514 hymns. 
 There has been selected near two hundred proofs on thirteen different 
 subjects." 
 
 "Teachers pray for their scholars and scholars pray for themselves 
 and we hope they may be thoroughly convinced of sin and then obtain 
 peace and joy in believing." A report of 1829, October: "It has become 
 the duty of the managers and teachers of the Sunday school to lay 
 before their pastor and the church a report of the school. There are 
 at present 123 scholars. Boys have committed to memory, 675 verses 
 of Scripture and 105 hymns; the girls, 1519 verses of Scripture and 
 163 hymns; in all, 2194 verses and 268 hymns and brought 293 proofs 
 on four different subjects. One teacher and one scholar have been 
 added to the church by baptism. Others appear to be earnestly in- 
 quiring the wa}^ to life. We have established a monthly prayer meeting 
 on the second Thursday of each month, to unite our prayers for a bless- 
 ing, that we may see children brought to the Saviour. A branch was 
 opened on the 17th of May last. It has enrolled 109 scholars and the 
 average attendance for twenty Sundays has been fifty." 
 
 "The superintendent believes it ought to be one hundred. As 
 many religious tracts have been distributed each Sunday as there 
 were scholars and teachers. Many are carried into destitute families 
 and neighborhoods. Anxiety was felt on opening the school for teach- 
 ers, but -without reason. There has been 330 verses of Scripture 
 recited beside pages of catechism. Brethren and sisters your prayers 
 are earnestly solicited." These reports indicate an intense interest 
 in children and show a missionary aim by establishing a branch school 
 and appointing a monthly meeting for prayer. The Bible was the one 
 book of study and the committal to memory of verses in it intimate 
 
BIBLE SCHOOLS 495 
 
 a wide difference in the modern school where Quarterlies and lesson 
 papers have virtually banished the Bible. Could it be restored and 
 youth lay up in memory the Word of God, it would be a vast improve- 
 ment on modern methods. The writer recalls his Sunday school days, 
 when the Word of God was the book of study and treasures of it were 
 laid up in memory, never to be parted with and ever to be a cheer and 
 comfort in daily life. These views of old, indicate the change which 
 has occurred in our Sunday school studies. Then it was the Bible 
 Now, it is comments on the Bible. 
 
 V"W 
 
CHAPTER LIX. 
 
 EDUCATION. 
 
 It is elsewhere said that in the first session of the first meeting 
 of New Jersey Baptists on December 3rd and 4th, 1811, in which they 
 could be independent of foreign influence, that immediately after 
 organizing, a committee of three, B. Allison, pastor of Jacobstown, 
 Peter Wilson, pastor at Hightstown and Joseph Sheppard, pastor at 
 Salem, was appointed "to draft a plan for a literary and theological 
 school for young licentiates in the ministry and for devising ways and 
 means to raise a fund for defraying the expenses of the same and sub- 
 mit it to the consideration of our next Association." 
 
 At the next meeting of the Association in 1812, the committee 
 reported: "that they had seen one proposed by the ministers of Phila- 
 delphia which they recommended to this Association." An alliance 
 began thus, between New Jersey Baptists and those of adjoining states 
 of Pennsylvania and New York in educational enterprises, which has 
 been the bane and affliction to our home interests. Later, in 1837-8, 
 came a delegation from Hamilton, N. J., (now Colgate) of President 
 N. Kendrick, Prof. G. W. Eaton and J. Edmonds, Jr., stating that 
 their resources were exhausted and asking New Jersey for co-operation 
 with New York in the support of their Hamilton Institution. Large 
 sums were pledged and many students were secured for Hamilton. 
 Another plea from Pennsyh^ania came in 1840-6 for Lewisburg, pre- 
 sented by that most effective advocate. Rev. Eugenio Kincaid, with 
 whom Lewisburg originated. Philadelphia Baptists looked with 
 disfavor on the location. Indeed, it was openly said that Mr. J. P. 
 Crozer was ready to give it a home and large endowment, if the col- 
 lege had been located where Crozer Seminary is now. These calls 
 and alliances from adjoining states paralyzed these enterprises for 
 more than half a century. The answer to every such movement was: 
 "Hamilton needs us; Lewisburg must not be forsaken." The Central 
 Education Society of Philadelphia, claimed also an implied alliance 
 with New Jersey and had some measure of relation to the Sandy Ridge 
 school and to Haddington under Pastor Dagg of the Fifth church, 
 Philadelphia, and again with Burlington under Aaron and Green. 
 
 From the earliest settlement of New Jersey, Baptists have been 
 impregnated with educational ideas. Indeed, the entire population, 
 denominational and undenominational, was intent to provide schools. 
 
EDUCATION 497 
 
 Baptists had their full share of political and judgeship positions and 
 were universally respected and held foremost places both in social 
 life and in official positions. There was no colony in America, in which 
 Baptists included more wealth and culture. The first legacies for 
 education amoimting to tens of thousands of dollars were in New 
 Jersey. The Hollanders held the school and the church in the highest 
 estimation. The West India Company chartered in 1629, (a Holland 
 and Commercial Company) enjoined on its colonists "to find out in 
 the speediest manner ways and means, whereby they could support 
 a minister and a school master." A wide difference from the English 
 East India Company, which prohibited Christianity and the Bible; 
 drove Carey to take a clerkship and Judson to the shelter of a heathen 
 king, (Burma). The first free school was established in New Jersey 
 September 22nd, 1668, by Gov. Carteret, who stipulated in the Bergen 
 charter "that all persons should contribute according to their estates 
 and proportions of land for the keeping of a free school for the edu- 
 cation of youth.' In West Jersey, the Quakers built their meeting 
 house and school house under one roof." "George Fox in 1667, advised 
 his New Jersey friends to establish boarding schools that young men 
 in low circumstances may be furnished with means to procure edu- 
 cation." Swedes settled on the Delaware river in New Jersey with 
 the stipulation that they should support at all times, ministers and 
 schoolmasters. (U. S. History of Education in New Jersey, 1899; page 
 119). The U. S. History of Education in New Jersey states that in 
 1731, "the supply of competent teachers has never been equal to the 
 demand." New Jersey people are said to be "slow" and very "con- 
 servative." It may be so. Their descent from cultured generations 
 explain why they are as described. 
 
 Intelligence and education induces consideration and conservatism. 
 Educators from New England and the West, have publicly claimed 
 that the average intelligence of the boys and girls of New Jersey is 
 higher than in other states. New Jersey Baptists have had various 
 experiences with schools. As many as nine or ten have been founded 
 in the state or colon j-. Other colonies are entitled to the ciedit of 
 being concerned along the same lines and doing for themselves a like 
 work of development. The oldest of tnese schools in New Jersey was 
 established in Hopewell in 1756 by Rev. Isaac Eaton. The Phila- 
 delphia Association took a great deal of interest in Hopewell school 
 for two reasons. One, Mr. Eaton was thoroughly competent to have 
 the oversight of it. Another, was that Hopewell was a wise and good 
 location for the school of the nation, in the heart of the country and in 
 the midst of its largest population, between the two great cities of the 
 
498 NEW JERSEY BAPTIST HISTORY 
 
 country, in a colony which inchided wealth and culture and near to 
 an association of stanch Baptistic faith and order in a colony where 
 a free conscience and liberty of belief had guarantees that assured 
 continuance. 
 
 The same reasons should have availed to have left it where it was; 
 amid a people equal to any other in the new world, for cultivation 
 and liberality and associated with a foremost Baptist church. Pri- 
 marily, the school was intended for the education of young men for the 
 ministry, but it was not limited to them. Really, it included all de- 
 partments of study. 
 
 Morgan Edwards names graduates, eminent in official position, 
 in politics, in law, in medicine, in merchandise and in the ministry. 
 He also names ministerial students, graduates of Hopewell, James 
 Manning, first President and founder of Brown University; Samuel 
 Jones, who had a school at Pennepack, John Gano, pastor of First Bap- 
 tist church, New York City; Hezekiah Smith, Baptist Apostle to 
 New England. 
 
 David Jones, chaplain in Revolutionary Army, and to General 
 Washington, Isaac Skillman, pastor in Boston and others, eminent 
 men. In 1767, the school was removed to Providence, R. I., and 
 became Browm University. The removal was decided on, because 
 of a prevalent belief that Rhode Island was the only colony in which 
 Baptists were sure of protection and liberty. A miserable and strange 
 fiction, since Baptists had been coming to New Jersey from every 
 colony in New England, many from Rhode Island. 
 
 Even Rhode Island was not a safer refuge than New Jersey for 
 Baptists. Not only had there never been a persecution in the colony, 
 but the Stuarts owed everything to Quakers and to the Welsh and 
 Admiral Penn had large financial claims which it behooved Charles II, to 
 settle. Subsequent events showed the awful blunder of 1767. The 
 men and the money were in New Jersey to supply its needs. Phila- 
 delpnia was the social and financial center of the nation and New York 
 was at hand the center of trade and commerce. We know what Prince- 
 ton University is. Hopewell might have done for New Jersey Baptists 
 what Princeton University has accomplished for Presbyterians in 
 New Jersey and adjoining states. (In 1752, there were nine Baptist 
 churches in New England. Eight in New Jersey; one in Pennsylvania 
 one in Delaware and one in South Carolina). Certainly Hopewell 
 church would have been saved from the embrace of anti-nomianism. 
 
 Those of us whose memory runs back seventy years, recall how 
 limited Presbyterianism was in New Jersey and how strong Baptists 
 were, And now, we know how reversed the conditions are. But 
 
EDUCATION 499 
 
 the education of professional men, of judges, of merchants, under the 
 influence which Princeton represents has modified public influences. 
 Had the wrong of 1767 been stayed, we also would have shared in the 
 training and culture of men who have made public opinions. Not 
 that Princeton would have been less, but that we would have held our 
 own and attained to the promise of our youth. Now our Baptist pro- 
 fessional men and citizens, who anticipate for their sons the place in 
 professional and social life send their sons to Princeton, and say: "the 
 affiliations there puts them in concord with the social, judicial, and 
 official citizenship of the state." None can estimate the good we have 
 lost by the crime of 1767. 
 
 The writer addressed a letter to President Patton of Princeton, 
 iisking; to which the appended letter is his reply. The facts touch 
 education and the activities of life and its impulsion to dignities are 
 not new and indicate our losses by the disaster of 1767, wrought by men 
 outside of }\gw Jersey. 
 
 Rev. T. S. Oriffiths, 
 
 Hightstown, N. J. 
 My Dear Sir:- 
 
 Your letter with references to the positions filled by Princeton 
 men in Congress and elsewhere, has been received. I cannot be sure 
 that you have not overstated the facts, but it is certainly true that 
 Princeton has a very enviable record, and I will be glad to put you in 
 possession of exact facts just as soon as I can. 
 I am, 
 
 Very sincerely yours, 
 
 Francis L. Patton. 
 
 SUMMARY. 
 
 Graduates of the College of New Jersey with the degree of A. B. . . 7168 
 
 Graduates of the School of Science 318 
 
 Graduates of the Law School, 7 
 
 Total number now living, 3916 
 
 Number of Giaduate Degrees conferred on examination 215 
 
 Number of Honorary Degrees conferred 887 
 
 Graduates of the College of New Jersey who have become 
 
 President of the United States, 1 
 
 Vice-Presidents of the United States, 2 
 
 Cabinet Officers, 13 
 
 Presidents of the United States Senate, 2 
 
 United States Senators, 54 
 
 Speakers of the House of Representatives, ? 
 
500 NEW JERSEY BAPTIST HISTORY 
 
 Representatives in Congress, 135 
 
 Chief Justice of the United States, 1 
 
 Justices of the United States Supreme Court, 5 
 
 Attorney Generals of the United States, 9 
 
 Signers of the Declaration of Independence, 2 
 
 Members of the Continental Congress, 22 
 
 Members of the United States Constitutional Convention, 9 
 
 Ministers Plenipotentiary of Foreign Nations 15 
 
 Fleet Surgeons United States Navy, 4 
 
 Governors of States, 31 
 
 Presidents of Provincial Congresses, 5 
 
 Members of State Constitutonal Conventions, 17 
 
 State Attorney Generals 42 
 
 State Chancellors, 14 
 
 Presidents of State Senates, 7 
 
 State Senators, 53 
 
 Speakers of State Assemblies, 23 
 
 State Assemblymen, 109 
 
 State Chief Justices, 28 
 
 Judges, 204 
 
 Major Generals United States Army, 6 
 
 Brigadier Generals United States Army, 2 
 
 Surgeon Generals United States Army, 2 
 
 Members of the American Philosophical Society, 8 
 
 Fellows of the Royal Society, 2 
 
 Founders of Colleges, 7 
 
 Presidents of Colleges, 65 
 
 Professors in Colleges and Technical Schools, 353 
 
 Trustees of the College of New Jersey, 60 
 
 Ordained Ministers, 1296 
 
 Physicians, 661 
 
 A legacy was made to the Philadelphia Association, (at that time 
 there was not an organized body in New Jersey, to which it could 
 be given), but Mr. Honeywell expressed his choice as to its manage- 
 ment by naming two Baptist pastors in New Jersey of the three trustees 
 whom he appointed to administer the fund. 
 
 John Honeywell of Warren County, New Jersey, devised, it is 
 supposed, several thousand dollars for a school, designating it "for 
 the education of slaves and children of poor parents." Some thousands 
 of the amount were expended on the building and several thousands 
 were an endowment. Mr. Honeywell is believed to have died in 1775 
 jand the building to have been erected in 1778-82. The first mention 
 
EDUCATION 501 
 
 of the legacy in the Philadelphia Association was, as nearly as is known, 
 in 1782. News travelled slow in those early times. (1782, item 
 12, Page 181, A. B. P. Society, Education of 1851), especially in the 
 American Revolution when armies interrupted communications. The 
 building was located in Warren County near the town of Hope, about 
 nine miles south of the Delaware Water Gap. The school was in 
 operation in 1900. 
 
 Rev. B. Allison established a school at Bordentown, his native 
 place, in 1778, after he graduated from Brown University. 
 Mr. Allison lived in Bordentown sixty years and was pastor 
 for twenty-five years, of Jacobstown church. He was a beneficiary 
 of the bequest of Mrs. Hobbs of Hopewell, made in 1774-57, to educate 
 young ministers. Mr. Allison was a natural genius; a remarkable man 
 and educator, as may be inferred from the fact that in his school were 
 students from Spain, France, West Indies, South America and nearly 
 every colony and state in the United States. He maintained his 
 school for about thirty years. Young ministers thronged to it, among 
 whom was that apostolic man, Peter Wilson, pastor at Hightstown 
 for thirty-five years. 
 
 Plainfield moved in 1811, both for local and general education. 
 Baptists were the first movers in the enterprise and strangely, as yet, 
 there was not a Baptist church in the place. In 1811, an organization 
 of a Baptist church was effected. Five trustees were chosen, four of 
 them. Baptists. An academy building was erected on the site where 
 the First Baptist house of worship is now. The school was equipped 
 with eight teachers, five of whom were Baptists. The plan and purpose 
 was for permanency and enlargement. In 1835, a fire nearly destroyed 
 the building and was disastrous to the enterprise. Sectarian jeal- 
 ousies of our Presbyterian friends stirred up an opposition and issued 
 in a school of their own, which also died. The motive for its exist- 
 ence had gone. A large hearted and noble minded man, Robert Rit- 
 tenhouse, of Hunterdon County started an Academy at Kingwood. 
 He planned great things for God and for humanity, whicli involved 
 his entire financial resources. 
 
 Rev. William V. Wilson related to educational interests in Penn- 
 sylvania and New Jersey, furnished to the writer, the data of Sandy 
 Ridge affairs and says: "Mr. Rittenhouse started an academy in his 
 own dwelling in what was called the "swamp." (Not a marsh, but 
 what is common in a hilly country ; a section in which springs abound) . 
 His home was in Kingwood to^vnship, near to the Kingwood church 
 edifice of which Rev. D. Bateman was pastor, a New Jersey pastor, 
 endowed with gifts of leadership. The school was opened in the fall 
 
602 NEW JERSEY BAPTIST HISTORY 
 
 of 1831, with about twenty students, boarders and day scholars, 
 of whom I was one." At this time, the school was of both sexes and 
 students were from New York, Philadelphia, Richmond and different 
 places in New Jersey, numbering about thirty boarders. In work 
 hours, Mr. Wilson was overseer. Being a manual school each was 
 paid the worth of his labor and the school sustained itself. Order 
 was maintained and its type was decidedly religious. Mr. Wilson 
 says of this fall, 1831, that himself and sister united with the church 
 and suffered persecution from the students. But in 1832, the perse- 
 cutors were converted, with nearly half of the students. 
 
 Mr. Richardson bought a farm of Deacon Wilson about two miles 
 north of Sandy Ridge meeting house and moved the school to its new 
 location. Mr. McClurg had been principal and Mr. J. F. Brown follow- 
 ed him. Principal Brown resigned in 1833 and Mr. W. E. Lock fol- 
 lowed. Pecuniary embarrassment occurred to Mr. Richardson and 
 he was much discouraged by a movement of the Philadelphia pastors 
 to found the Haddington School in Pennsylvania. In 1833-34, Mr. 
 Rittenhouse closed the school." While it lived, it prospered and but 
 for the vain attempt to establish Haddington would have lived long 
 to bless its vicinity. Mr. Wilson adds: "No one can say the school 
 was a failure. It accomplished its mission and ceased to be, that is 
 all. So I think it is with what we call failures." 
 
 "Providence designs certain ends to be attained and when these 
 are secured, the instrumentality is laid aside or merged into something 
 else and takes on another form." This is a cheering view. Nothing 
 good is lost, even though the good man is forgotten, he has his reward 
 from Him who does not forget. William V. Wilson and brother, the 
 Larrison brothers and their sister, Judge Buchanan, E. C. Romine 
 and C. E. Young had an awakening and an impetus for their life work, 
 it may be in this school. Mr. Richardson accomplished great re- 
 sults even though the sunset of his enterprise was shut in with clouds. 
 Let his name be enrolled with Sheppard, Allison, Eaton, the Teasdales 
 and Honeywell, as a chosen benefactor of his country and of his race. 
 In May, 1836, the Sussex County Baptists made an effort to educate 
 their youth. The brothers, Thomas and John Teasdale, bought at 
 Newton, "the pot wine house and the Academy adjoining it," as a home 
 for a higher Institute of learning. 
 
 The purpose was good; the plan to attract students well laid, 
 but the lack of financial resources had its usual result. Educational 
 institutions cost a good deal of money, neither can they be carried on 
 without an annual expenditure more than their income from students. 
 Well intentioned schemes which ought to succeed, fail for want of finan- 
 
EDUCATION 503 
 
 cial support. Joseph Sheppard, pastor at Salem was one of a committee 
 appointed in 1811, by the convention that formed the New Jersey 
 Association to report plans for such an Institute. Their report im- 
 plying alliance with Pennsylvania seemingly met the present need 
 and under the influence of Mr. Sheppard, an organization was formed 
 at Salem in 1826. A building was erected for its use. Prosperity 
 attended it for several years. Finally, however, it shared the fate 
 of unendowed schools and suspended. The Central Education Society 
 of Philadelphia located a school at Burlington, New Jersey, in 1833. 
 
 Revs. Samuel Aaron and H. K. Green were principals. Two 
 men could not be more unlike. Mr. Aaron was nervous, quick and 
 hot, but just; Mr. Green was passive, deliberate and languid; Mr. Aaron 
 was a law maker; Mr. Green made innumerable allowances for youth. 
 Mr. Aaron was revered by the students. He had no superior as a teach- 
 er, if indeed, an equal. Coming into a recitation, he would start every 
 faculty of the students into lively exercise and make them conscious 
 that under his leadership, they had been delving in the richest mines. 
 Mr. Green, though a scholar whose repute none could question, would 
 at times take a nap in hearing a recitation as the writer well knows. 
 There was a theological class at Burlington numbering possibly fifteen. 
 One was Daniel Kelsay, son of Pastor Robert Kelsay of Cohansie. 
 Another, William V. Kelsay. Mr. Wilson had gone from Sandy Ridge 
 to Haddington; from there to Burlington; from thence to Princeton 
 Theological Seminary, where he graduated. 
 
 He is believed to be the only survivor of Sandy Ridge, Hadding- 
 ton and Burlington and now President of the Board of Peddie Insti- 
 tute with which he has been identified from its beginning. In 1835, 
 a committee appointed by the New Jersey Association to examine 
 the Burlington school reported: "The buildings are commodious; the 
 apparatus extensive and select; the library of the highest scientific 
 and literary character and the professors fully competent for their 
 duties." The school continued till about 1840, having the usual ex- 
 perience of schools sustained by divided interests. The time had 
 come when in 1865, the unrest in New Jersey on account of the edu- 
 cational conditions of the Baptist people revolted against the influences 
 which had brought the denomination to the low estate to which it had 
 fallen; like to that of one of old, when he exclaimed: "they made me 
 the keeper of vineyards, but mine own vineyard have I not kept." 
 In the meantime, many changes had come to pass in the minds of 
 men who had always objected to any home movement, claiming an 
 imaginary obligation to Hamilton and to Lewisburg. Some of these 
 had died. Others had been changed. Scores of new pastors had 
 
504 NEW JERSEY BAPTIST HISTORY 
 
 come into the state, to whom such a plea was silly. Many men of 
 ample means were in our churches, who were ashamed of a condition, 
 which compelled our youth to go abroad for education or to attend 
 Pedo Baptist schools. These and the incoming pastors comprehended 
 the situation: our wealth; our losses; alliances outside by which our 
 home interests were paralyzed. Such considerations brought home 
 to our churches the chief and crying need of the day and time. Ac- 
 cordingly, at a meeting of the New Jersey Baptist Convention at Bor- 
 dentown in 1863, Rev. J. C. Hyde offered the following: 
 
 Resolved, That a committee be appointed to take into consideration 
 the desirableness and propriety of making arrangements immediately 
 for establishing a literary institution under the patronage of our denom- 
 ination in New Jersey. 
 
 That resolution was adopted and a committee appointed con- 
 sisting of the following brethren: John C. Hyde, Horatio J. Mulford, 
 Rufus Babcock, D.D., Greenleaf S. Webb, D.D., Levi Morse, William 
 D. Hires, Bergen Stelle, Daniel M. Wilson and Nelson Dunham, of 
 New Brunswick. At the same session of the Convention (See Min. of 
 1863, pp. 10, 11) this committee made their report in the following 
 words and with the following recommendations: 
 
 First. We report that it is desirable to establish such a school 
 so soon as can be done. 
 
 Second. That it is feasible when the sum of $10,000 shall have 
 been subscribed, at some suitable place, for the purpose of making 
 a beginning. 
 
 Third. That the thing is timely; when the above condition shall 
 have been complied with. 
 
 Fourth. That it is preferable to denominate the institution, 
 "A Literary and Scientific Institution for Both Sexes." 
 
 Fifth. That we recommend the appointment by the State Con- 
 vention of a committee to promote this object. 
 
 1st. By deciding the suitableness of any place at which the 
 sum of $10,000 shall be raised. 
 
 2nd. By determining as to the adequacy of the amount .sub- 
 scribed. 
 
 3rd. By advising and co-operating with a local committee of 
 the place complying with the above conditions in raising the necess- 
 ary funds, and making such arrangements as they, in their judgment, 
 may deem proper. Both committees shall, in conjunction, consti- 
 tute an executive, with discretionary powers. 
 
 This report was accepted, and the committee was continued 
 with power to increase their number. 
 
EDUCATION 506 
 
 The next year — 1864 — at the annual meeting in Flemington, 
 N. J., it was officially reported that Hightstown had complied with 
 the conditions named; i. e., the raising of $10,000, and that already 
 a High School there was in successful operation, and the following 
 resolution was offered by Rev. I. Butterfield, then pastor of the Church 
 at Hightstown. (Min. 1864, p. 8). 
 
 Resolved, That the efforts of brethren to establish a first-class 
 school to be located at Hightstown and to be under the control of 
 Baptists meet the hearty approval of this body and that we pledge 
 to it our cordial support. 
 
 Whatever may have been the thoughts of men as to the previous 
 action or as to the wisdom of the selection of a location the decision 
 of the New Jersey Baptist State Convention at that meeting perma- 
 nently located the institution at Hightstown. This was really and 
 practically the origin of Peddie Institute. Thus you perceive that 
 the entire action of the State Convention in 1863 at Bordentown and 
 in 1864, at Flemington, is given in the above extracts from its minutes. 
 Possibly having in mind the action of the convention at its session. 
 The Hightstown Baptist church on the next Lord's Day, November 
 1st, 1863, on motion of Rev. J. E. Rue, voted to remodel their old 
 brick house of worship, for social meetings below and for school uses 
 above. On January 30th, 1864, the church granted the use of the 
 upper room without rent to their pastor, Rev. L. Smith, for a school 
 room. A private school was kept there for about six months. 
 
 In the year 1864, two brothers, Messrs. Haas, opened a private 
 school in the upper room of the old church building. They remained 
 till 1867. The decision at Flemington located the school at Hights- 
 town and although the school of the Haas brothers was a private school 
 it may be regarded as an incipient beginning of Peddie Institute. A 
 Board of Trustees had been chosen at HightstowTi in 1864, it is supposed 
 but it included only citizens of the village, but additional information 
 made it necessary that Baptists of the state were essential and at a 
 subsequent election in 1866, such were chosen. Hon. D. M. Wilson 
 of Newark was made President of the Board. Enoch AUen, treasurer 
 and Rev. J. C. Hyde, general and financial agent of the Board. Mr. 
 Hyde collected thirty thousand dollars for the erection of the building 
 and its foundations were laid on the site in Hightstown which a com- 
 mittee elected by the Board recommended. It seems that before the 
 erection of the building Mr. Hyde had moved to Hightstown, and 
 seeing the ugly factory structure being built, decided that it was an 
 unfit home for the school he had in mind and took measures to get 
 other plans. 
 
506 NEW JERSEY BAPTIST HISTORY 
 
 Mr Wilson, when he saw the new plans, clapped his hands and 
 exclaimed: "We have got it!" "We have got it!" "Put that old fac- 
 tory picture out of sight!" The architect, Mr. Poland of Trenton, in 
 giving the plans of the present building to Mr. Hyde, said: "This design 
 will cost you forty thousand dollars more than the former plan." 
 Happily the new Board could comprehend the values of beauty and 
 of proportion and chose the expenditure of this large advance, rather 
 than the disgrace of a continuous nuisance. Had the first factory 
 structure been built, it would not have been worth redemption in 1877, 
 when the sheriff held the papers for its sale. A promise had been 
 made by the Board that the donor of the largest sum for the schools 
 would be entitled to name it. 
 
 On September 11th, 1871, Hon. Thomas Peddie of Newark, paid 
 into the Treasury of the Institute, the sum of twenty-five thousand 
 dollars and the Board voted to name the school Peddie Institute. 
 Since then, it has been known by that name. The foundation walls 
 had been unimproved by a superstructure. About 1868, readiness 
 to contribute for the completion of the building was shown and the 
 enterprise was accomplished in the fall of 1869, and the building was 
 dedicated with memorable services. But a great debt was incurred 
 of nearly seventy-five thousand dollars.. The writer attended a meet- 
 ing of the Board immediately after the exercises of dedication, when 
 a committee reported that only the books of the general agent were 
 intelligible. The manner of their keeping had been very indifferent 
 and inquiry for the sum of the indebtedenss was wholly useless and 
 given up in despair. 
 
 Affairs passed on till in 1877, then the burden of debt was un- 
 endurable. At an annual meeting that year, additional claims for 
 thousands of dollars were made. Eleven only were present of the 
 Board. Men who gave thousands of dollars to the school said "it 
 was no use," and pastors were as much discouraged and said: "the 
 school and its property must go." 
 
 A member asked: "If this property was offered to you for twenty 
 thousand dollars, would you buy it?" "Yes," was the unanimous 
 response. Again he asked: "If this property is worth that much to 
 buy, is it not worth that much to keep?" An adjournment was made 
 to Newark. Rev. William V. Wilson was called to the rescue and 
 gathered enough to cancel all debts and personally paid claims of 
 thousands of dollars on his own responsibility. To avoid future de- 
 mands for debts from the obscure past, the Board arranged to sell 
 the property to one of its members and re-incorporate as Peddie Insti- 
 tute. A motive for this was, that the books of the Institute had been 
 
EDUCATION 507 
 
 so kept as to allow almost any claim and there was no security against 
 fallacious thousands of dollars. 
 
 Mr. Peddie had, at various times, given before his death, fifty 
 thousand dollars to the school and bequeathed in his will, fifty thousand 
 dollars additional. In 1890, the endowment had increased to seventy 
 thousand dollars and Mrs. Peddie devised in her will, one hundred 
 thousand additional endowment, constituting Peddie Institute, one 
 of a few academies of foremost rank in our country. This 
 sketch ought not to omit reference to the Longstreet family of Holm- 
 del. The mother, Mary Holmes Longstreet, was a descendant in the 
 second generation of Obadiah Holmes, Sr., the Massachusetts martyr. 
 She left a legacy to Peddie Institute, each of her daughters did so, 
 and Jonathan and Mary built the Longstreet library building. Miss 
 Mary, now living in 1903, also equipped the Laboratory at a cost of 
 one thousand dollars. 
 
 The influence and fruitage of little things has an illustration in 
 the origin of this Library. By the death of a daughter, a legacy came 
 to the Institute. The Board decided to cast it into the bottomless 
 pit of debt. The pastor at Holmdel protested and prevailed to get 
 a part of it set apart for a "Longstreet Library." As an instance of 
 the poverty of the Board, it was objected that the Institute could 
 not provide shelves for the books bought. Whereupon, the pastor 
 at Holmdel suggested that if a design of the cases for books were 
 sent to him, he hoped to prevail with the remaining children, Jonathan 
 and Mary to pay for them. This was done and the "Longstreet Library 
 building and books, is the fruit. 
 
 The educational Institute fever broke out anew in the West New 
 Jersey Association in 1865, and the following resolution was adopted: 
 
 Whereas, Many brethren of this Association are feeling the im- 
 portance of having an Academy or High School located within the 
 bounds of this Association, under the control of our own denomination, 
 and 
 
 Whereas, Some of the churches have referred to this matter in 
 their letters, therefore, 
 
 Resolved, That a special committee to consider and to report on 
 the subject during the present session of this body. 
 The committee reported: 
 
 Resolved, That in the judgment of this body, the time has come 
 when a High School for the education of both sexes should be estab- 
 lished within the bounds and under the exclusive direction of the West 
 New Jersey Baptist Association. 
 
508 NEW JERSEY BAPTIST HISTORY 
 
 Resolved, That a committee be appointed to carry out the objects 
 embraced in the foregoing resohition, who shall act as trustees till the 
 next meeting of the Association. 
 
 A committee of fifteen members of the Association was appointed. 
 From various items it was learned that the school was named, "The 
 South Jersey Institute," and was incorporated and located at Bridgeton. 
 Plans for a building and twenty-five thousand dollars were reported 
 in 1868 by the trustees. The building was completed in December, 
 1870, at a cost of sixty one thousand, five hundred dollars, leaving 
 an indebtedness of thirty-five thousand dollars. Deacon H. J. Mulford 
 gave the grounds, twenty acres. The school opened October .^th, 
 1870, with eleven students. The number, ere long increased to forty- 
 seven. An annual increase w-as maintained till in 1890, the school num- 
 bered two hundred and fifteen. In 1891, an effort was made for an 
 endowTTient of fifty thousand dollars, and the amount was completed 
 in 1897. The American Education Society donating ten thousand 
 dollars of the sum A cheering feature of the school has been the 
 permanency of its principal, Mr. Trask. He resigned in 1899, having 
 administered its affairs for thirty years and won universal and in- 
 creasing respect for his attainments and management in all of this 
 period. He also shared in the confidence and appreciation of all 
 associated with him. New Jersey Baptists have thus maintained their 
 early characteristic of advanced educational proclivities. A serious 
 hindrance to local growth in educational facilities has been lack of 
 concentration, whereby Baptist churches failed in mutual helpfulness 
 that might have remedied the calamity of the removal of Hopewell 
 school. Another reason, was the calls for help from New Jersey by 
 both Pennsylvania and New York to relieve their straits. 
 
 Lewisburg would hardly have been, but for the aid of New Jersey 
 and Hamilton (now Colgate) was asserted by President Kendrick, 
 Prof. Eaton and Mr. Edmunds, to have exhausted its resources in 
 New York State. Care for the.se schools cost New Jersey Baptists 
 large sums and enwrapped their attention from home needs. The 
 Honeywell and Allison schools served them for awhile and made them 
 content. Other movements in the state also relieved them of re- 
 sponsibility. Hamilton was not founded till 1820, nearly seventy 
 years after Hopewell and fortj^-two years after both the Allison and 
 Honeywell were begun and nine years after New Jersey was free to 
 act in her own behalf, 1811. Lewisburg was not undertaken till 1840 
 and it is a question if the proposal would have been countenanced, but 
 for the purpose of Eugenio Kincaid, whom the writer recalls, was 
 determined to awaken Pennsylvania Baptists to a consciousness of 
 
EDUCATION 509 
 
 their chiefest need. The early colonial f;;overnnient of New Y'ork and 
 of New Jersey being under the Holland government, had advantage 
 of other colonies in that its administration was in alliance with edu- 
 cational movements. Not only the government, but the population, 
 Quakers, Swedes and Hollanders, were moved with a like impulse 
 to educate, thus population and government were in hearty sympathy. 
 
 9^ 
 
CHAPTER LX. 
 
 TEMPERANCE AND ANTINOMIANISM. 
 
 Literally temperance is alistinence from excess, whether it be 
 eating, drinking, style, dress, pleasures, amusement or business. Such 
 is the Bible idea as expressed in I Cor. 9:25, "And every man that 
 striveth for the mastery is temperate in all things." Self restraint 
 is the law of attainment. Felix possibly trembled most under Paul's 
 appeal for "temperance." His self conceits shrink his imrighteousness 
 to the narrowest limit. But intemperance of passion and of appetite 
 was an every day offense. Latterly, temperance is applied to aostinence 
 from intoxicants, including its sale and manufacture. 
 
 In October, 1788, Baptists were represented by the Philadelphia 
 Association, having delegates from New York, New Jersey, Pennsyl- 
 vania, Delaware and Maryland. They adopted the following resolution: 
 
 "Resolved, This Association taking into consideration the ruinous 
 effects of the abuse of distilled liquors throughout this country, we 
 take this opportunity of expressing our hearty concurrence with our 
 brethren of other religious societies in discountenancing the use of 
 them in the future, and earnestly entreat our brethren and friends 
 to use all of their influence to that end, both in their own families and 
 neighborhood." 
 
 This meeting of the Association included fifty-four churches, of 
 which twenty -four were in New Jersey. Apparently, the action was 
 unanimous, It was needful to use gentle words in the resolution, for 
 the habit of the use of into.xicants was universal. Ministers and 
 children, wives and daughters were regarded with suspicion if they 
 declined indulgence in the universal habit. It is historically stated 
 that: "The Morristown church, from its organization in 1752, to the 
 present, has battled with this monster evil, being a temperance society 
 on Gospel principles;" an explanatory statement being made in this 
 connection; "A wholesome discipline was exercised and most promi- 
 nent among causes of discipline was intemperance." Had the same 
 minutia of record prevailed in other churches, the same could have 
 been said of them. It was true of both Hightstown and of First Cam- 
 den. 
 
 The drinking of alcoholic liquors was a universal vice. The first 
 record of action on the subject of temperance came to us from early 
 times, was that at First Cape May church in 1771, and it was: "The 
 
TEMPERANCE 511 
 
 church conchided in 1771, that no member should by any means sign 
 a tavern license." This was going to the root of the question. There 
 is also, in the minute book of the church, this disciplinary action, 
 indicating the reality of the convictions of the members. In 1775, 
 members "came to the meeting, and some of the members, not having 
 freedom to sit down, by reason of divers reports of drinking strong 
 drink to excess, was desired not to sit at communion, till that affair 
 could be sifted." This means prompt discipline upon "reports of 
 excess." The members of First Cape May Baptist church were quite 
 up to the Temperance ideas of nearly a century later. Of the churches, 
 First Bridgeton Baptist church, under the pastoral care of Rev. J. C. 
 Harrison in April 1831, adopted a rule making total abstinence a test 
 of membership. Borden towTi in 1832, "resolved that entire abstinence 
 from the use of ardent spirits be and is hereby, declared to be a con- 
 dition of membership and communion with this church." The church 
 was at this time destitute of a pastor and this action could not be, 
 owing to his influence. The action of the church and from other 
 sources of information is known to have been unanimous. 
 
 Rahway Baptist church organized in March, 1833, was the first 
 Baptist church constituted on the basis of total abstinence as a con- 
 dition of membership. This church was also pastorless and the de- 
 termination of its constituents to make it exclusively a temperance 
 body was wholly their own. In 1834, Second Cape May and Vincen- 
 town Baptist churches were organized with the condition of total 
 abstinence as a term of membership. The earliest associational action, 
 was by the West New Jersey Association in 1830, in which the churches 
 were "recommended to unite their efforts to discontinue the use of 
 ardent liquors and to advise their members to abstain from retailing 
 distilled spirits." Four years later, 1834, the churches were advised 
 "to exclude persons who persisted in the sale, use and manufacture 
 of intoxicants." New Jersey Baptist churches were in a majority in 
 the New York Association in 1851, when that body acted for the first 
 on temperance. 
 
 Pastor D. T. Hill of First Plainfield introduced the subject; Pastor 
 Dodge of Piscataway was appointed a committee to whom the matter 
 was referred and he offered the following: "This Association * * * * 
 entreat all of our brethren to observe a total abstinence from ardent 
 spirits." This amiable protest was such as was anticipated from 
 Pastor Dodge. New things and ways in religious matters were not 
 congenial to him. At this time, many ministers and pastors were 
 indulging in the moderate use of liquors, especially in the country 
 churches, where the farmers made their own drinks and the temperance 
 
512 NEW JERSEY BAPTIST HISTORY 
 
 cause was promoted i)y kindly words of suggestion. Habit, custom and 
 the usages of social life are bonds of steel, even though there were few 
 families to which the curse of intemperance had not come with its 
 awful blight. To-day, if any Baptist church (except anti- 
 nomian churches) should allow the use of intoxicants to its members 
 it would be universal!}^ disfellowshipped. The first temperance sermon 
 known to have been preached in Monmouth County was in "the Upper 
 Meeting house" (Holmdel) by Pastor T. Roberis of the Middletovm 
 Baptist church from I Cor. 10:15, "I speak as to wise men; judge ye 
 what I say." A deep impression was made by the discourse and 
 many from then adopted the practice of total abstinence. 
 
 Pastor W. D. Hires nurtured the convictions of the "Upper Con- 
 gregation" and it became one of the stanch influences of Monmouth 
 County for temperance. The sermon of Mr. Roberts and the influence 
 of his successors on "The Lower and the Upper Congregations," explains 
 the wide difference of their ideas of temperance. Two large colonies 
 went out from the "Lower Congregation" at Middletown village on 
 acount of their divergence from the majority on the temperance 
 question. One became Second Middleto^vTi church and a total absti- 
 nence church. The other was constituted the Port Monmouth church 
 also a total abstinence church. From about 1835 to 1845 the tem- 
 perance forces in New Jersey attained a very positive influence, both 
 in the political field and with the state officials. 
 
 All denominations and moral influences were a unit and politicians 
 found it necessary to pay respect to the temperance element, especially 
 in nominating men who were known as good men, with the result 
 whichever party triumphed, safe men were in office. Temperance 
 was not isolated to a third party and was a target for all political bodies 
 and all of the bad elements of the community to outrage and vent their 
 vileness on. Prohibition was an accepted possibility. The sentiment 
 of morality and of virtue was the plea on which temperance was com- 
 mended and had its advocates in all parties. An alliance of the liquor 
 interest with corruptionists and the bad elements of society was im- 
 possible; for there was not a party to battle against and there good 
 and true in all parties whose sympathies were with the temperance 
 reform. There is now an acceptance of the doctrine that total absti- 
 nence from intoxicants is a principle of piety. This triumph is a trophy 
 of the nineteenth century. Before 1800, and long after social custom 
 made intoxicants a test of hospitality. To refuse its proffer was an 
 affront and rude. Pastors and all others were subjected to the temp- 
 tation to excess. Clergymen recognized as an honor to their calling 
 were ofttimes ensnared by "drink" and in several instances were ex- 
 
TEMPERANCE 513 
 
 eluded by the church of which they were pastors. At a funeral of an 
 eminent Baptist minister, another pastor of high repute, a foremost 
 man of his denominational assemljlies and special friend of the man 
 who had died, was intoxicated. The incident was told to the writer 
 bv his mother, who was at the funeral and saw the whole affair. As 
 the funeral left the sanctuary, for the burial, this pastor rode on his 
 horse at the head of the procession to the grave, shouting and swing- 
 ing his hat about his head and djishing into a side track as the funeral 
 passed by, would rise in the stirrups and shout words of glee and 
 drunken revelry. In justice, it is due to be said that when his delirium 
 was over and he had been told of his conduct, his remorse was very 
 great and he vowed never again to touch the accursed thing. He kept 
 his vow and at his death was conceded to be the good man he was. 
 
 Another significant instance of the ideas of people on temperance 
 in the earlier days was supplied to the writer by Rev. William Watkin- 
 son, pastor at Hamilton Square Baptist church, touching a legend of 
 former days. He writes: "As regards the tavern question, when I 
 settled in 1863, almost one of the first things I was told was that I was- 
 entitled to a Sunday morning dram at the hotel." This was a common 
 remark made to me by all the older families in the church at that time. 
 I was told that when a member of the church sold the tavern property, 
 he put this proviso in the deed, that the minister of the Baptist church 
 should have his Sunday morning dram free. 
 
 "The only pastors that availed themselves of this liberty, Peter 
 Wilson and John Seger, so far as I know." Some of the revered and 
 most useful pastors of the earUer days were snared in this net of Satan 
 and it is well to know of their ensnarement through the universal vicious 
 customs of social life. Times have changed. WTiat was once a viol- 
 ation of social etiquette is now a token of Christian character and an 
 instance of how effectually Christianity modifies social life. First, 
 the person, then the home and then social life. Among Baptists, fore- 
 most in this reform was Samuel Aaron and after him, C. W. Mulford, 
 until there was a concert of conviction in both the pews and the pulpit. 
 Ere long, came a wonderful unanimity to get rid of this cause of uni- 
 versal woe. Antinomianism and the drink habit being in alliance, 
 North New Jersey lingered behind central and south New Jersey. 
 But Zelotes Grenelle, the Teasdales and the Barrass brothers won 
 victories in the overthrow of the allied forces of evil. The writer has 
 seen in his father's house, Rev. W. T. Brantley, Sr., pastor of the First 
 Baptist church of Philadelphia, when calling, help himself to a 
 drink at the sideboard where divers liquors were always pro- 
 vided. 
 
514 NEW JERSEY BAPTIST HIST(3RY 
 
 ANTINOMIANISjM. 
 
 In America, we have numerous Baptist families. The regular 
 Baptists outnumber all others and are the most numerous sect in the 
 United States, with one exception, who if they include probationers 
 in their summary are less in number to Baptists. Prof. A. H. New- 
 man of McMaster University, Canada, has written a remarkably 
 clear, comprehensive and reliable history of Baptists in the United 
 States. Regular Baptists are derived from the Welsh Baptists, who 
 were said to have had an apostolic planting. For this we do not vouch. 
 However, the early Baptists ministers in the colonies were chiefly of 
 Welsh origin. The Morgans, Jones, Edwards, Griffiths, Davis' and 
 Evans knew what constituted a Baptist church and were intensely 
 jealous to preserve it and hand it to their children uncontaminated 
 with the "isms" of the continent. 
 
 They were high toned Calvinists and the churches were educated 
 to prefer "strong meat." An inkling that a preacher was lowering 
 the standard stirred the pew^ as much as the pulpit and there was no 
 alternative for him but to prove his orthodoxy or to retire. Pastor 
 William Parkinson states in a historical sermon of the First Baptist 
 church in New York City that a General Baptist church had been 
 formed in the city, but the regular Baptists withheld their support and 
 it died, showing the unwillingness of Baptists to lower the Calvinistic 
 standard. Under pastors who nurtured intense con\'ictions and a 
 companionship that cherished them, it is not strange that their views 
 became Hyper Calvinistic. StiU in both cities and country, piety 
 impelled the use of means and the forming of mission societies, if pos- 
 sible to save some. But care was essential lest the work of God be 
 taken out of his hands and some one got to Heaven who was not elected 
 or that some one missed salvation, who had been elected. Thus, under 
 the ministration of Parkinson of New York; Staughton and the Joneses 
 of Philadelphia, our churches came to the verge of antinomianism. 
 The decrees of God narrowed room for faith and prayer. It is im- 
 possible for one who has not been in contact with the flood and ebb 
 tide of antinomiansim in New Jersey and the middle states to know 
 or to believe how strong it was, nor to put too high an estimate on the 
 patience, kindness and persistence of men whom God called to overcome 
 the Hyper Calvinism of pew and of pulpit. 
 
 It was a test by which the young convert and the preacher were 
 each tried. The brothers, Thomas and John Teasdale in North Jersey; 
 Zelotes Crenelle, G. S. Webb, Thomas Roberts, Joseph Sheppard, C. 
 Bartolett in Central New Jersey; C. W. Mulford, Dr. Bacon and H. 
 Smalley in South Jersey are worthy of constant remembrance and are 
 
ANTINOMIANISM 515 
 
 entitled to a lofty place in our histories. To Rev. H. Holcombe, pastor 
 of the First Baptist church of Philadelphia, it was providentially 
 assigned to mortally wound this octopus in his memorable sermon 
 on "The Attainableness of Faith." He was denounced as a heretic. 
 His own church officers repudiated him and constituted another church 
 and all the host, who had in the doctrine of the Divine Sovereignty, 
 the length and breadth of their ideas, arranged themselves against 
 him, led on by his jealous predecessor, who found in Holcombe a man 
 whom he could not mould or modify. In the earlier days in the South 
 some ministers were wealthy. Mr. Holcombe was one of them. As 
 is indicated by his gift to an educational school, which Baptists were 
 founding, which Holcombe guaranteed if sold, would return twenty- 
 six thousand dollars toward a building fund. Mr. Holcoml)e was 
 chosen first president of this school. 
 
 Prof. Newman writes of him, that he was a calvary officer before 
 he was twenty-one in 1782, converted when twenty-two, he began 
 to exhort. His first sermon was preached on horse back to his troops; 
 made a Baptist by the New Testament, he rode twenty miles to be 
 baptized. He was a member of the convention that approved the 
 Constitution of the United States. He was prevailed on to undertake 
 work in Savannah, where a number of Baptists resided and various 
 efforts had failed to found a Baptist church. A Baptist church of 
 ten members beside himself and wife was organized in November, 1800. 
 He remained here, called to Philadelphia and received a salary of 
 two thousand dollars a year, probably the largest salary up to that 
 time, ever received by a Baptist minister. Prof. Newman adds: "As 
 a pulpit orator, ^^Titer, organizer and originator of schemes for the 
 advancement of the denominational work, he deserves to be placed 
 side by side with his friend, Richard Furman, as one of the ablest men 
 of his time. He is said to have originated the Georgia Penitentiary 
 system and to have led in founding the Savannah Female Orphan 
 Asylum. 
 
 He was the first to advocate and plan for concerted denominational 
 action in education and missions. He seems to have been the first 
 among American Baptists to publish a religious periodical. {The 
 Analytical Repository, 1802, 1803). Thus, everywhere and in all 
 things Henry Holcombe was a foremost man. His coming to Phila- 
 delphia was a special Providence in the history of the Baptist denom- 
 ination in America. When Staughton first met Holcombe in the 
 streets of Philadelphia, Staughton exclaimed, "Do you come for peace 
 or war?" Holcombe protested that he was a peace man. Staughton 
 then said: "Exchange pulpits with me next Sunday." Holcombe 
 
516 NEW JERSEY BAPTIST HISTORY 
 
 replied: "I must consult with the deacons on the matter." For he 
 knew Staughton had been dismissed. Then Staughton exclaimed 
 "Then it is war, and it shall be war to the knife!" His physician 
 when returned from Holcombe's death bed in answer to the question 
 "What is the matter with our pastor?" replied: "Nothing, physically. 
 He is dying with a broken heart." Pastor Holcombe was one of the 
 most tender hearted and self restrained of men. None ever saw him 
 angry, nor yielding to passion or temper except in condemnation of 
 wrong. Then he was a "terror to evil doers." Then, like to his Mas- 
 ter, he spoke plainly as in Matt. 23, 13-35. An antinomian movement 
 had been ripening since the organization of the now American Baptist 
 Missionary Union in 1814, then kno'wn as the Triennial Convention. 
 
 The whole division arose not on the organization of a mission 
 society, but upon the question of Christian activity involved in the 
 last commission of Christ: "Go ye into all the world and preach the 
 Gospel to every creature." To-day, we are a missionary people and 
 the denomination may well rejoice for a man who foresaw the future 
 and turned the tide for God and humanity. Many Baptist churches 
 in New Jersey have been swept into the vortex of antinomianism. 
 Two of them survive, one of them a fruitful mother until swept from 
 her moorings in the Gospel. 
 
 An entire association in North Jersey has been broken up and 
 the antinomian body has itself passed away. The wreck of churches 
 was not, however, the chief evil issuing from the antinomian plague. 
 It diffused itself widely, often constituting large minorities to stir 
 up contention and to paralyze Christian actiA'ities and unseat devoted 
 and earnest pastors. Evils that cost generations of time to recover 
 from. Rev. L. O. Grenelle, son of Zelotes Grenelle, who had a vast 
 share in staying the flood of antinomianism in North Jersey, uTiting 
 of the history of that period, says: "Painful in contrast with sixty 
 years ago, is the condition of our denomination in North Jersey. From 
 being the strongest and most efficient there it has been outstripped 
 by others and is now third on the list. Nor is the outlook encouraging 
 to a hope of regaining what we have lost." The reflex influence of the 
 antinomian influence, has been exceedingly bad on the churches that 
 formerly held to the missionary cause. The Warwick Association 
 still has an existence as an antinomian body. But it is composed of 
 only six churches, one of which is in New York City. The Brookfield 
 church then numbered three hundred and forty members. In 1883 it 
 had only six members. Nor has it had a pastor for twenty years. 
 
 The Franklin and Mt. Salem churches have ceased to exist. But 
 three churches having any strength renjain. The regular Baptist 
 
ANTINOMIANISM 517 
 
 strength is a painful record. Many churches are feeble, some 
 scarcely able to sustain a pastor. Great progress has been made 
 in all outside material interests, so that the relative strength of our 
 denomination is far behind. One church then the largest, in the state 
 has become very feeble and others, once efficient are now struggling 
 to maintain an existence. 
 
 Antinomianism diffused itself as a death shade begetting dissention 
 and contention and the disciples of the Gospel of peace sought refuge 
 in quietude. Other denominations maintained peace and grew as 
 Baptists shrank in number, power and efficiency. This blight extended 
 west to the borders of the state. It reached southward till it met the 
 stanch strongholds of Baptist integrity at Scotch Plains, Plainfield, 
 Piscataway and New Brunswick, where it was stayed. Morristown 
 resisted the seduction, but the church isolated from other Baptist 
 churches repelled the desolation only by the intense integrity of the 
 main body of the church. Nevertheless, it was badly hurt by the 
 baleful miasm which had so seriously tainted the surrounding churches. 
 As already said, Pastor Holcombe's sermon stayed the strength and 
 courage and gave to others a barrier against which the angry waves 
 of Hyper Cahnnism and Arminianism beat only to be hurled back on 
 themselves. Baptists cannot be too grateful for the courage and 
 clear foresight of him who, as the David of the Baptist Israel, smote to 
 the death the giant which, if it did not defy God, perverted the truth and 
 led captive many of our choice men and women and turned fruit fields 
 of Zion, ripening into harvest, into a Sahara desert, where ttie living 
 verdure died and none followed it. 
 
 9Nii 
 
CHAPTER LXI. 
 
 HISTORICAL SKETCH OF SEVENTH DAY BAPTISTS OF 
 NEW JERSEY. 
 
 By 0. B. Leonard. 
 
 Seventh day Baptists sprang from the Sabbath keepers of the 
 middle ages. Probably the origin of the denomination as a continuous 
 body can be placed no earlier than about 1400 and was transferred 
 to America, in Rhode Island in 1664-65, and earliest showed itself in 
 Newport, R. I., in 1644. The first Seventh Daj^ Baptist church was 
 established in midwinter in Newport in 1671. It is said that in the 
 province of Rhode Island, there were adherents of that faith at its 
 early settlement contemporary with the founding of the first Baptist 
 church. 
 
 The denomination appeared in New Jersey first in Piscataway, 
 when East Jersey was sold to William Penn in 1682, and there came 
 into the colony many Scotch, English, and Irish. Among these were 
 numerous Quakers and Ana Baptists. There were also a large incom- 
 ing of New Englanders. The agitation of the subject about 1687 in 
 Permsylvania, prepared the way for its introduction into New Jersey. 
 There was a decided tendency to Baptist and Quaker ideas in these 
 discussions. The first movement for a Baptist church was in Middle- 
 town, New Jersey, as early as 1667, and some believe earlier in 1664. 
 Elias Keach of Philadelphia founded a Baptist church at Penepack as 
 early as 1688. Many of various religious relations came to Pennsyl- 
 vania. These all inclined to Baptist and Quakers. The Quakers 
 especially in New Jersey, having had meetings long before Penn came 
 to America. Mr. E. Keach showed a good deal of activity in preach- 
 ing despite troubles made by Mr. William Davis near to 1691, who 
 became a Seventh Day Baptist. 
 
 With him, Thomas Rutter allied himself about 1698. Mr. Rutter 
 also had relations to the Seventh Day people at Newport, R. I., and 
 through their influence, Mr. Rutter maintained his standing much 
 longer, had he not had their influence. He died in 1729. Abel 
 Noble was another of these men, disturbing Baptist assemblies. Later 
 however, the agitation of the Sabbath question in Pennsylvania in- 
 
SEVENTH DAY BAPTISTS 519 
 
 duced its consideration in New Jersey. About 1700, the Seventh Day 
 question appeared in the Piscataway church, and it seems that Davis 
 and Noble were active to influence its members to side with them in 
 their Seventh Day views. Abel Noble is said to have first preached 
 Sabbatarianism in New Jersey, about and before 1700, whether at Pis- 
 cataway or not, as yet, is unknown. However, Mr. Edmund Dunham 
 adopted Sabbatarian views and used his influence to persuade others 
 of their correctness. Mr. Dunham was an influential man and of the 
 best repute among his neighbors. 
 
 He sustained meetings in his own house and seventeen individuals 
 adopted his views. The controversy with his brother resulted in the 
 adoption of the views of Mr. Dunham by his brother. Finally, the 
 Seventh Day people concluded that they better withdraw. Ac- 
 cordingly, the following minute shows the steps toward a public recog- 
 nition and organization of the original Seventh Day Baptist church in 
 New Jersey: "The church of God, keeping the commandments of God 
 and the faith of Jesus Christ, living in Piscataway and Hopewell, in 
 the province of New Jersey, being assembled with one accord at the 
 house of Benjamin Martin in Piscataway, the 19th day of August, 
 1705, we did then and with one mind, choose our dearly beloved 
 Edmund Dunham, who is faithful in the Lord, to be our Elder and 
 assistant, according to the will of God, whom we did send to New 
 England to be ordained, who was ordained at the church meeting 
 in Westerly, R. I., by prayer and laying on of hands by their elder, 
 William Gibson, the eighth day of September, 1705." 
 
 After adopting an outline of doctrines, embracing a few articles 
 of faith, the following seventeen persons, besides the leader, forming 
 the constituency of the new Seventh Day Baptist church signed their 
 names to the covenant: Edmund Dunham, pastor, and his wife, Mary 
 Bonham Dunham; Benajah Dunham, pastor's son and his wife and 
 daughter, Dorothy Martin Dunham. Five other constituent members 
 of this new society were Mr. Dunham's two brothers-in-law, John 
 Fitz Randolph and Hezekiah Bonham; among the rest were the 
 latter's father-in-law, Hugh Dunn and John Smalley, whose son mar- 
 ried Edmund Dunham's daughter. Last, but not least, was Rev. 
 John Drake, who became later the first official pastor of the regular 
 Baptist church. The Piscataway Seventh Day Baptist church pros- 
 pered from the start under Rev. Mr. Dunham's guidance, notwith- 
 standing several depletions by colonies migrating to other places. 
 His son, Jonathan, succeeded him in the care of the church, 1734, and 
 led the society along with varying numbers till the days of the Amer- 
 cian Revolution. In his ministry, there were two hindrances to its 
 
520 NEW JERSEY BAPIST HISTORY 
 
 increase. The influence of Armenianism and the devastation of war. 
 In 1734, was called bj' the church to the office of Deacon, for which he 
 was formally ordained November, 2nd, 1734, at the house of Jonathan 
 Davis, near Trenton. 
 
 The church met for worship in private dwellings until 1736, when 
 a meeting house was built on a lot donated bj' Jonathan Fitz Randolph. 
 This building lasted till 1802, when a new church edifice was erected 
 on the same lot and served the generation till 1836, when their present 
 house was built, and was moved into New Market and remodeled in 
 1856. Rev. Jonathan Dunham died March 10th, 1777, in his eighty- 
 third year. He was buried in alotappropriatedby himself for burials, 
 where also his wife and many of his descendants lie. In the early part 
 of his ministry, a number of his parishioners withdrew to form the 
 Shiloh church in Cumberland County, then Salem County. This was 
 in 1737. Some of these were living in South Jersey. Among them 
 were members of the families of Dunn, Jarman, Ayars and others, 
 whose ancestors lived in Piscataway. For a decade after the death of 
 Mr. Dunham, there was no settled pastorate, resulting in scattered con- 
 gregatons and broken households, on account of the seven years' war 
 for independence. Many enlisted in the militia, while the aged, infirm, 
 and women with their children moved to the interior and made homes 
 in Sussex, Somerset, Hunterdon and Morris counties. In Sussex, a suf- 
 ficient number settled near enough together to maintain public worship. 
 
 Nathan Rogers followed Rev. Mr. Dunham, a grandson of the 
 erratic Pennsylvania convert to the Seventh Day Baptists. Rev. 
 William Davis and Mr. Rogers lived at Ephrata. After preaching 
 for months as an evangelist. Pastor Rogers entered on his pastoral 
 office in November 1787 and remained ten years. In 1797, Rev. Henry 
 McLafferty was pastor for fourteen years. In 1812, Rev. Gideon 
 Wooden was called to be pastor. He resigned in 1830. Many ad- 
 ditions were made to the church in his charge. The sixth pastor was 
 Rev. William B. Maxson, who settled in May 1832. While pastor 
 two hundred were added to the church and the third house of worship 
 was built near New Market. Toward the close of Mr. Maxson's labors 
 and after a large revival, fifty-six were dismissed to constitute a church 
 in Plainfield. The church has always been an influential body in the 
 Seventh Day denomination. It has been a parent church; the mother 
 of several children, having dismissed constituents to three other church- 
 es. There have been nine pastors in New Market church. 
 
 In a very early day. Baptists from Holland and Baptists from 
 Ireland settled in Salem County. The Cohansie church was consti- 
 tuted in 1690. The first Cape May church was organized in 1712. 
 
SEVENTH DAY BAPTISTS 521 
 
 A large majority of the population and the earliest settlers were how- 
 ever, Friends, (Quakers) who with Baptists, were allied in support of 
 the principles of "Religious Freedom" and "Equality before the law." 
 There is no assurance of how early the "Friends" settled in South Jersey. 
 It is known however, that long before William Penn came to America 
 they were in the Jersies. 
 
 Early in 1700, there was agitation among our churches in South 
 Jersey on the question of the Scriptural Sabbath. The matter even 
 claimed the attention of the Philadelphia Association in 1724, also 
 in 1730, in answer to a question from Cohansie. "In case a member 
 of a regular Baptist church separate himself, on account of the Seventh 
 Day and join himself to those the same for a Sabbath, and presume 
 to be a leader among the aforesaid Seventh Day people, what must 
 the church do in such a case in order to discharge their duty?" 
 
 By the spring of 1737, it was decided among the Sabbatarian 
 brethren to constitute themselves into a Gospel church. On March 
 27th, 1737, these did form themselves into the Shiloh church: Elijah 
 Bowen and Deborah, his wife; John Jarman, Caleb Barrett and Abigail 
 Barrett; Hugh Dunn and Amy Dunn Rev. J. Davis, Esther Davis, 
 Caleb Ayars, Jr., Joseph Swinney, Anna Swinney, Deborah Swinney, 
 Samuel Davis, Anna Davis and Jean Phillips. In all, sixteen. Rev. 
 Jonathan Davis was their first pastor, ordained November 26th, 1738 
 and died February 2nd, 1769, aged sixty years. Second pastor, 
 Jonathan Davis, ordained November 13th, 1768, died July 23rd, 1785, 
 in his 34th year. In 1771, a new brick house of worship was built, 
 iwhich was in use for about eighty years and was then transformed 
 into an academy. Third pastor, Nathan Ayars, ordained November 
 13, 1766; pastor till 1802; died July 20th, 1811, sixty-two years old 
 Fourth pastor, John Davis, ordained September 14th, 1807; served till 
 1841, when he resigned, aged seventy-nine years. While pastor, three 
 hundred were baptized. Fifth pastor, Azor Estee, serving till 1841- 
 1844. 
 
 The sixth and seventh charges were in part an interchangeable, 
 1844-48. Solomon Carpenter, 1844-46; Rev. M. Langworthy Giles, 
 eighth pastor, 1846-49. Ninth pastor, William M. Jones. A new 
 church edifice built, now in use,. Tenth pastor. Rev. Walter B. Gillette 
 pastor, 1853-1873. The membership increased three hundred by 
 baptism. He died February 12th, 1885. In 1873, Rev. Abram H. 
 Lewis was pastor till 1876, additions sixty-four. He was followed 
 in 1876 by Rev. D. H. Davis, who was pastor three years. Rev. Theo. 
 Gardiner began his charge in 1879 and was pastor eleven years. In 
 that time there were two hundred and twenty-seven additions to the 
 
522 NEW JERSEY BAPTIST HISTORY 
 
 church. 1890, Rev. Ira L. Cottrell became pastor and continued for 
 nine years. 
 
 Rev. E. B. Saunders was pastor from July 8th, 1899. The present 
 membership of the church is three hundred and thirty and its past has 
 been a pei'iod of spiritual growth and power. From the Shiloh church 
 in 1811, the Marlboro church of sixteen members: Jacob Ayars and 
 wife, Abigail; Aaron Ayars and wife, Prudence; Joshua Ayars and 
 wife, Keziah; Alvin Ayars and wife, Prudence; Elia Ayars and wife, 
 Rebecca; James and Tamer Ayars; Phebe and Asny Ayars, Mrs. Patience 
 Ayars, Ephraim Bee, Thomas Bennett, Hannah Bacon, Daniel Camp- 
 bell and wife, Abigail, Moses Crossley and wife Catharine, Mrs. Abigail 
 Davis, Catharine Campbell, John KeUy, Jonathan Wood. Their 
 present membership is thirty-two. 
 
 About thirty years before New England farmers "fired the shot 
 heard round the world," a small company of Seventh Day Baptists 
 from Rhode Island and Connecticut settled in Monmouth County. 
 They described themselves as the scattered remnant of the little flock 
 of Jesus Christ living at Squan, Squankum, Deal in Shrewsbury and 
 Middletown, in the province of East Jersey, keeping the command- 
 ments of God, particularly that of his holy Seventh Day Sabbath. 
 Their church organization took place in 1745 and the constituency 
 was the following: WiUiam Davis and wife, Elizabeth; Pavior Davis, 
 Joseph Davis and wife, Bethia; William Davis, Jr., Joseph Maxson, 
 Judith Babcock, Ruth Babcock, Elizabteh Brand, Mary Stillman, 
 Judith Davis, wife of James and Elizabeth Maxson; John Davis and 
 wife, Elizabeth, Clark Davis, Thomas Brand. The three brethren at 
 the head of this list were ministers. All the families lived on scattered 
 farms in the neighborhood of Shark river. 
 
 In 1775, their membership was about three times as large as at 
 their beginning. Their first pastor was Rev. John Davis. He served 
 the church six years, dying in 1753, at the age of sixty years. His 
 ordination had been on July 12th, 1746. After twenty years, Rev. 
 Jacob Davis became pastor, was licensed to preach in 1774 and or- 
 dained in 1775. The Revolution broke up the band. The pastor 
 became a chaplain in the army and most of the male members enlisted. 
 Those left had occasional meetings and continued to build their church 
 edifice. At the close of the war, the membership returned and a 
 spiritual awakening was realized. In August, 1789, the meeting 
 house was sold and the next month, the majority moved to West Vir- 
 ginia. The remnant remained a short time under the ministry of Rev. 
 H. Lafferty and then moved to Piscataway. Thus closed a move- 
 ment of forty-four years of Christian experience in that part of New 
 
SEVENTH DAY BAPTISTS 5^3 
 
 Jersey. The reorganized church is still a thriving society in Salem, 
 West Virginia. 
 
 Plainfield church, an offshoot from Piscataway church, had a fa- 
 vorable beginning and has always prospered. Coming to the place at the 
 time when new impetus was imparted to the town, 1836-38, the spiritual 
 interests of this church have kept pace with the towTi's secular devel- 
 opment. Its constituency was composed of the best blood from the 
 parent stock, vigorous and enthusiastic. Most of the membership 
 were descendants in family lines of those who had founded the first 
 church in New Jersey, of their faith in 1705 and were derived from 
 original Baptists. There seems to have been as many as fifty-five, 
 stanch, reliable people associated at Plainfield. Up to 1901, there 
 have been nine pastors of able and strong men, and supplies as in- 
 telligent and competent. Such men as L. Crandel, S. Davidson, J. H. 
 Cochran, J. Bailey, A. R. Cornwall, T. R. Williams, D. E. Maxson, 
 A. H. Lewis, Arthur E. Manton, A. E. Main and G. B. Shaw. Prom- 
 inent among them may be named, L. Crandell, D. E. Maxson and 
 Abram H. Lewis. The labors of each were eminently blest and a 
 large increase of the membership. For more than a year previous to 
 their public organization, those living in Plainfield had purchased a 
 lot and built a meeting house. On the 8th of February, 1836, the 
 house was formally dedicatd to divine service and on the next day, the 
 Plainfield Seventh Day Baptist church was organized with fifty-seven 
 members. 
 
 This house was occupied for twenty-six years and as the first 
 spiritual home of the worshippers was endeared to all. But the im- 
 provements of the railroads made it necessary to remove the house to 
 another location. In 1864, a new site was bought and another church 
 edifice erected and completed and occupied in 1867. A parsonage 
 was also built on an adjoining lot. The church has always been a 
 unit in all of its secular and spiritual affairs. In 1893-94, it was decided 
 to build a new, larger and modern house. This was made possible 
 by the generous gifts of two brethren. The result has been to erect 
 a handsome, artistic and durable structure, the pride of the village. 
 The former house of worship built in 1867, was moved to a near by 
 lot and is occupied by one of the departments of public schools. In 
 the activities of a consecrated membership, the church pushes forward 
 and it has been actively useful in every good measure, secular and 
 religious. 
 
 A number withdrew in 1845 to aid in organizing a new church in 
 New York City and in 1884, the roll was again depleted by dismissions 
 to another church. The present membership is about 250. Their 
 
524 NEW JERSEY BAPTIST HISTORY 
 
 missionary society was founded in 1842. The American Sabbath 
 Tract Society was begun in 1843 and their publishing house has been 
 printing denominational literature since 1849. The education society 
 began in 1855. The general conference among their churches was 
 established in 1802-0;3. The associations meet annually. The whole 
 number of churches in the United States in 1903 was reported to be 
 121, having a membership of 10,709. The growth of the Seventh Day 
 Baptists in New Jersey has not been rapid in the past two hundred 
 years. They seek more the development of truth than enlargement of 
 the lines of a denomination. They are thoroughly evangelical in 
 doctrine. The difference with regular Baptists and themselves is 
 wholly the question of the Sabbath. It is their purpose to continue 
 the Sabbath discussion -mtil Christendom ficcept.> their view of the 
 divine tp?timonv. 
 
CHAPTER LXII. 
 
 AFRO-AMERICAN BAPTIST CHURCHES. 
 
 Having been disappointed in obtaining a history of the Afro- Amer- 
 ican Baptist churehcs in New Jersey, from one of their pastors, a brief 
 sketch must suffice. Previous to the last quarter of the nineteenth 
 century the rehgious work among the colored people in New Jersey 
 was done largely by the Methodists. 
 
 In 1862, a colored Baptist church was organized in Burlington. 
 It has had a checkered history, and has always been weak. They 
 own their house of worship. 
 
 The Mount Olive Baptist church was organized in Plainfield, in 
 1868. They have a meeting house and parsonage, and have prospered 
 under the helpful influence of the First Baptist church. Rev. E. E. 
 Jackson is their pastor. Two other churches have been organized 
 there. The Calvary church (1898), Rev. Scott Wallace, pastor, has a 
 substantial church edifice, but burdened with debt. 
 
 In 1871, the Bethany Baptist church was organized in Newark. 
 It is a strong body and owtis valuable property. The congregations 
 are large and the Sunday-school flourishing. The membership in 1879 
 was 92. In 1903, it had increased to 411. Rev. R. D. Wynn is pastor. 
 Five other churches have been organized; Mt. Zion in 1878, and in 1903, 
 reported 134 members. 
 
 In 1864, a colored church was organized in Camden, as the Seventh 
 Baptist church. It has been a prosperous body and for many years, 
 enjoyed the faithful labors of Rev. Moses Wilcox. In 1903, it reported 
 a membership of 286, pastor, Rev. J. T. Plenty. It owns its house 
 of worship. Two other churches have since come into existence: Mt. 
 Zion, Rev. S. G. Smith, pastor, and St. John (1894), Rev. G. E. Hughes, 
 pastor. 
 
 The Salem Baptist church in Jersey City started in 1872. Rev. 
 R. A. Motley has been pastor for many years and is stiU pastor. The 
 field is large, but their house of worship is too small for either their 
 church or Sunday-school work. The church, however, is accomplish- 
 ing much, and -with better facilities could do much more. Two other 
 churches have been organized, the Bethesda, in 1890, Rev. J. C. Butler, 
 pastor. The membership in 1903 was 82, and the Monumental, Rev. 
 W. S. Smith, pastor. 
 
526 NEW JERSEY BAPTIST HISTORY 
 
 In 1876, the Ebenezer Baptist church, New Brunswick was organ- 
 ized. Rev. WilUam Wallace became pastor and served several years 
 Rev. A. G. Young followed and for many years, the church prospered 
 under his care. Rev. E. W. Roberts is now (1904) pastor. The church 
 has a good edifice. 
 
 About 1884, a colored church was organized at Paterson, under the 
 name of Calvary Baptist church. Its pastor is Rev. O. L. Simmons. 
 It has house of worship. In 1885, Mt. Zion Baptist church was organ- 
 ized at Salem. This has always been a struggling body. In 1903, 
 it reported 173 members, pastor. Rev. J. N. HoUey. 
 
 About 1865, several colored persons in Elizabeth were baptized 
 by Rev. G. W. Clark. >Several years later, these, with others, who 
 had come from the South, were organized as the Fourth Baptist church. 
 The Shiloh church was organized in 1879. In a re-arrangement of the 
 colored churches of the city the Fourth church disbanded, and the 
 Union church started in 1891. Since that time, the Shiloh and Union 
 churches have prospered. They owti their houses of worship, and 
 exert a strong influence upon their race in the city. Considerable 
 property is ov^Tied by the members of these churches. Rev. J. H. 
 Bailey had a long pastorate at the Union church. Rev. W. P. Lawrence 
 was pastor in 1903, and Rev. W. H. Taylor, of the Shiloh church. 
 
 There have been several churches in Asbury Park since 1885, 
 when the Second church was organized, and Rev. R. A. Bolen became 
 pastor and continues till the present time. In 1896, the Mt. Moriah 
 church was organized under pastor W. H. Wallace, who still continues 
 in the same relation. The church owns its house of worship. Rev. 
 E. D. Dromgoole is pastor of Mt. Pisgah church. The general cause 
 has been weakened by too many organizations. 
 
 The Second church of Atlantic City was organized in 1889, and has 
 had a prosperous growth. It reported 496 members in 1903 and owns 
 its church edifice. Rev. E. Jenkins has been pastor since 1892. There 
 are two other churches. One of them, Mt. Nebo, pastor, Rev. L. E. 
 Jones, came into existence in 1899. 
 
 At Haddonfield, Mt. Olivet church started in 1892, has had a 
 prosperous life under the successful care of pastor J. P. Gregory. It 
 has a commodius house of worship. Merchantville Second, (1895) and 
 Moorestown Second, (1896) are somewhat indebted to the missionary 
 spirit and labors of Mr. Gregory and his church. Both of these churches 
 have substantial houses of worship. 
 
 At MorristowTi, the African Baptist church was organized in 1889 
 and is fulfilling her mission under the efficient leadership of pastor 
 G. E. Morris, and in a meeting house suited to present needs. Cran- 
 
AFRO-AMERICAN BAPTIST CHURCHES 527 
 
 ford (1887) was fostered for several years by its first pastor, Rev. W. H. 
 Wallace. It has a respectable house of worship. Rev. William Perry 
 was pastor in 1903. Roselle Second is a small but vigorous body, 
 owning its meeting house, and contributing to different benevolent 
 objects. Rev. W. M. Vaughan is pastor (1904). 
 
 Baptist interests among the colored people of Trenton has had 
 a varied history. Several unsuccessful efforts had been made, but 
 in 1896, the Shiloh Baptist church was organized, and for several years, 
 worshipped in hired houses. But under the pastorate of Rev. A. R. 
 Satterfield, (1900-03) with the co-operation of the Baptists of the 
 city, a neat house of worship was erected. Various lines of church 
 work are successfuly carried on. There is another church, Union, Rev. 
 J. L. Burton, pastor, which maintains a struggling existence, and w^hich 
 ought to be united with the Shiloh church. 
 
 At Princeton, there is a good and growing interest, which was 
 organized in 1885 as the Bright Hope Baptist church. It has a com- 
 modius house of worship and a parsonage; large congregations and a 
 prosperous Sunday-school. It has enjoyed the pastorates of good men. 
 The present pastor. Rev. D. H. Klugh, entered upon his duties 1902. 
 The church has received aid from the Trenton Association, the State 
 Convention and from the Chairman of the Missionary Committee of 
 the Trenton Association. Its membership in 1903 was 195. 
 
 There is a large colored population in the Oranges. In 1887, the 
 Calvary Baptist church was organized, and soon after, purchased the 
 church edifice of the First Baptist church in East Orange. In 1903, 
 it reported 273 members. It has a good Sunday-school and good 
 congregations, and contributes to benevolent objects. There are four 
 other churches: Mt. Olive, G. W. Krygar, pastor; North Clinton St., 
 E. D. Samuels, pastor; South Orange, a small but growing interest, 
 and Ebenezer, Orange, with a membership of 318, and one other. 
 
 At Monclair, there are two churches. The older is the Union 
 (1887), a prosperous interest, owning valuable property, with a mem- 
 bership of 477. Its pastor is J. C. Love. The other, a young church, is 
 doing some aggressive work. 
 
 There are small interests at Keyport (1893), Rev. D. D. Hall 
 pastor; at Matawan, (1892), Rev. P. T. Morris, pastor; at MiddletowTi, 
 Rev. J. W. Hamlin, pastor or supply. At Long Branch, the Second 
 Baptist church has a membership of 260, under the pastoral care of 
 Rev. A. Smallwood. Also the Ebenezer church, started in 1902, Rev. 
 R. W. Fields, pastor. 
 
 At Red Bank, there are two churches: The Calvary (1886), pur- 
 chased the old house of the First Baptist church and removed it to a new 
 
628 NEW JERSEY BAPTIST HISTORY 
 
 location. This building was lost by fire, but a new one has been erected. 
 Rev. J. W. Hamlin is pastor. The Pilgrim church (1894) is more cen- 
 trally located, and is growing under the labors of pastor L. J. Tunston. 
 It would be better for the general cause if both churches were one 
 organization. Better support would be given the pastor and more 
 effective work could be done. 
 
 At Lake wood, work began among the colored people about 1894, 
 which resulted in the Sixth Street Baptist church in 1895. Energy 
 and perseverance have characterized the movement. Prosperity is 
 enjoyed under the wise pastoral care of Rev. A. G. Young. They own 
 their meeting house and in 1903, reported a membership of 50. As 
 Lakewood is a winter resort, their congregations are excellent during 
 that season of the year. 
 
 Early in 1903, Rev. R. F. Thomas visited Hightsto^Ti and began 
 labors among the colored people. Success attended him and on June 
 5th, an organization was effected, of ten members, under the name of 
 Mt. Olivet Baptist church. On September 18th, it was publicly recog- 
 nized by a Council of the Trenton Association. It has the hearty 
 approval of the First Baptist church. Mr. Thomas continues as pastor 
 with a membership of twenty-five (1904). 
 
 Other churches may be mentioned: Macedonian, Cape May (1892), 
 G. W. Kemp, pastor; Angelic, Bayonne (1888), Rev. J. T. Thornton, 
 pastor; St. Paul, Atlantic Highlands, Rev. E. W. Wain\\Tight as pastor; 
 Mt. Olive, Hackensack (1892), Rev. T. B. Twisby, pastor; Calvary 
 Second, Hopewell (1892), Rev. T. E. Johnson, pastor; Madison First 
 (1897); Mt. Zion, Passaic (1901); Pennington (1903), Rev. E. D. Crawley 
 pastor; Rahway Second (1898), Rev. L. L. Coone, pastor; Mt. Ararat, 
 Rutherford (1895), N. L. Harris, pastor; Fountain, Summit, Rev. J. E. 
 Cothran, pastor; New York Avenue, Westfield (1893), Rev. W. P. 
 Ross, pastor; Second Freehold, Rev. J. R. Brown, pastor; Mt. Zion, 
 Passaic (1901); Palmyra (about 1899); Swedesboro (1904); PaulsboxO 
 (1904) and others. Besides these, there are a number of missions at 
 Vineland, Riverside, Bordentown, Pompton and other places. 
 
 Since 1876, there has been a large emigration into New Jersey 
 of colored people from the South, especially from Virginia. These 
 are, largely of Baptist preferences, and very many members of Baptist 
 churches in the South. They do not feel at home with their white 
 brethren of the North, and very naturally wish a religious home of 
 their own. Missions have been formed and churches organized. A 
 missionary spirit has been developed and many have become exhorters 
 and licentiate preachers. With great industry and perseverance they 
 have visited places wherever people of their own race could be found, 
 
AFRO-AMERICAN BAPTIST CHURCHES 520 
 
 holding meetings, and starting missions which have growTi often into 
 churches. 
 
 Frequently a spirit of great sacrifice and devotion to the cause 
 has been manifested. The growth has been rapid and churches have 
 been multiplied. Their evening congregations are generally large and 
 quite out of proportion to their church membership. This is owing to 
 their changing population, and to the fact that many spend only seven 
 or eight months of the year in the north, returning south for the 
 winter. 
 
 Some of the missions and churches have been troubled with bad 
 and inefficient leaders. In such cases, the work has been greatly 
 hindered. In some cases, brethren, who like "Diotrephes, lovcth to 
 have the pre-eminence," have caused divisions, unsettled pastors, 
 started independent missions and little churches. Thus in some places 
 there is a church too many. But upon the whole, the work of the 
 colored Baptists has been quite successful in the midst of great diffi- 
 culties, and they merit the sympathy and prayers of God's people 
 everywhere. 
 
 About 1893, the Afro-American churches in the \'icinity of Plain- 
 field, Elizabeth and Newark, formed the Afro-American Association 
 of New Jersey. It was incorporated February 6, 1894. Its object 
 is "to spread the Gospel and do missionary work in the State of New 
 Jersey and wherever Providence may provide." It has had a varying 
 membership. In 1900, it reported thirty-two churches; in 1903, forty- 
 two churches. It holds its meetings annually the last week in Sep- 
 tember. 
 
 Its officers for the year ending 1901, were: President, Rev. W. A. 
 Harris, Cranford, N. J.; vice president, Rev. W. H. Wallace, Asbury 
 Park, N. J.; corresponding secretary, Rev. A. G. Young, D.D., New 
 Brunswick, N. J.; recording secretary. Rev. George W. Krygar, East 
 Orange, N. J.; treasurer. Rev. E. E. Jackson, Plainfield, N. J. Its 
 Foreign Mission Board: Rev. M. W. Vaughan, Chairman; Rev. Asbury 
 Smallwood, Secretary; Rev. J. L. Burton, Rev. George E. Morris, B. D., 
 Rev. E. W. Roberts, Rev. L. B. Twisby. Its general state missionary. 
 Rev. J. H. Bailey. Rev. R. D. Wynn is secretary for 1904. 
 
 About the same time, as the formation of the above Association, 
 the colored Baptist pastors of Camden and vicinity started a South 
 Jersey Missionary Union. Its object was the helping one another, and 
 starting and assisting mission fields and weak interests. This society 
 meets with some pastor and his church on a fifth Sunday of a month, 
 beginning on the Saturday preceeding. It thus has four gatherings 
 a year. The meetings are largely attended and have resulted in great 
 
530 NEW JERSEY BAPTIST HISTOKY 
 
 profit and helpfulness to the brethren and the churches. The pastors 
 generally have entered heartily into the work. Rev. J. P. Gregory of 
 Haddonfield, has acted some time as Sec^etarJ^ 
 
 In 1903, the Seacoast Missionary Baptist Association of New 
 Jersey was organized, and held its first meeting with the Mt. Moriah 
 Baptist church, Asbury Park, on August 13 to 17, 1903. The object of 
 this Association is to do missionary work, and help weak churches 
 among the colored population along the sea-coast and vicinity, south 
 of the Raritan River. It reported sixteen churches. The officers were : 
 WiUiam H. WaUace, Moderator; R. W. Fields, Clerk, D. D. HaU, 
 Treasurer; M. F. Mathews, Corresponding Secretary. The annual 
 meeting is held on Thursday before the third Lord's Day in August. 
 The Second annual meeting was at Asbury Park in 1904 and reported 
 seventeen churches. 
 
 It is difficult to obtain complete statistics of the Afro-American 
 Baptist churches in New Jersey. Some of them are not connected 
 with any Association, and but few of them make careful returns of 
 membership, Sunday-school work, or of money raised for expenses 
 and benevolences. So far as can be ascertained, there are, in 1904, 
 sixty-nine churches and several missions, with a membership of 10,500. 
 About forty have meeting houses; about thirty worship in halls. The 
 value of church property owned and paid for is $153,000. There are 
 sixty pastors, and about forty licentiates, some of whom are in schools. 
 
 Thus the Scripture is being fulfilled which says, "Ethiopia shall 
 soon stretch out her hands unto God." 
 
 Wm 
 
CHAPTER LXIIL 
 
 ASBURY PARK. 
 
 The manuscript of the Ashury Park church was mislaid, and the his- 
 tory is therefore placed here. 
 
 The first Baptist church of Asbury Park was born, chiefly of the 
 earnest efforts of the missionary committee of the Trenton Association. 
 The chairmen of that committee often visited the place and found 
 many Baptists tliere from the whole country: New England, the South, 
 the West, were represented largely. In fact. Baptists were much like 
 a church in new towns in the West. Ofttimes, members of the commit- 
 tee preached there long before an organization of the church. Es- 
 pecially, Rev. A. Armstrong, who subsequently was called to be 
 pastor. 
 
 The first meeting of Baptists was held in February about 1875. 
 This meeting resolved itself into a Business Session. Wilson Rose 
 was appointed a committee to write to the chairman of the Missionary 
 Committee of the Trenton Association, upon the subject of an organi- 
 zation of a Baptist church. Thirty-seven Baptists were ready to enter 
 into such an organization of such a body. 
 
 Subsequent meetings were held at various homes. One at the 
 house of Brother West at Hamilton Square, at which, Rev.T. S. Griffiths 
 chairman of the Missionary Committee, was present. Thirty names 
 of those willing to unite in the ijev/ interest were secured. Uriah White 
 and Jonathan were appointed a committee to prepare "articles of 
 faith." After this, meetings were held in the homes of different mem- 
 bers. 
 
 On April 9th, 1877, a meeting was held at the house of the clerk, 
 at which a delegation of the missionary committee was present. Rev. 
 T. S. Griffiths and Thomas Burrowes of Keyport. At which this reso- 
 lution was adopted: 
 
 "We, the undersigned, do now covenant with each other as Baptists, 
 and solemnly agree to enter into church relationship as a regular Bap- 
 tist church. G. S. Dye, Eliner Dye, Elisha Rittenhouse, Delia Ritten- 
 house of Sandy Ridge, H. B. Lockerson, Mrs. E. T. Lockerson, Jonathan 
 West, Mrs. H. West, Wilson Rose, James Bresnahan and Mrs. Bresna- 
 han, Miss Georgie Brown, Mrs. Caroline Brown, Miss Emily C. Brown, 
 John Sutphin, Miss Harriet M. Gilhooly, Mrs. Caroline Hohnes, Miss 
 
532 NEW JERSEY BAPTIST HISTORY 
 
 Ada F. Rittenhouse, Mrs. Anna E. Wykoff, Mrs. Amy C. Rose, Saxon 
 J. Raymond," in aU, twenty-one. 
 
 Soon after, arrangements were made for the recognition of the 
 church. Nine churches in the vicinity were invited to recognize the 
 bod}' as a Baptist church. The Council met on the 17th, 1877. 
 
 Through the kindness of Mr. Bradley of Asbury Park, the church 
 used Park Hall until they could build a house of worship. On Novembei 
 26th, T. R. Taylor was called to be pastor and was ordained on January 
 22d, 1873. Mr. Taylor proved an efficient and missionary pastor. 
 
 May 9th, 1878, steps were taken to build a church edifice. C. B 
 Stout of New Brunswick was accustomed to spend his vacations at 
 Asbury Park. Mrs. Stout had a sister who was influenced to give 
 S800, at least, to the church. With this, accumulated debts were paid 
 and the house was completed. The house is large, well located, the 
 ground, having been given by Mr. Bradley at a later date, lots were 
 bought and a parsonage built in the rear of the church. 
 
 Now an effort is being made to build a new house in a more eligible 
 location. In one year, the congregations were compelled, by a great 
 revival, to occupy the unfinished house which they did at very con- 
 siderable cost of convenience and comfort. 
 
 Mr. Taylor received a visit from Avon, asking for help to come 
 there and open meetings. He went, began a Sunday-school and 
 preached at its close. Preaching in the morning at Asbury Park, he 
 walked to Avon, four or five miles, and returned in time to 
 preach in the evening. He also superintended the Sunday- 
 school at Avon and taught a class at Sunday-school in Asbury Park. 
 ^\s a result, he baptized many at Avon and at Belmar, laying the foun- 
 dation of a Baptist church at Bebnar. 
 
 Besides securing lots at Avon and accumulating $800 for a church 
 edifice at Avon, he was also offered lots at Belmar for a house of wor- 
 ship, and had there been a church there to hold them they would have 
 had a house of worship in a central location and accessible to the summer 
 visitors. 
 
 Thus, on his return and settlement at Avon, he entered 
 upon the charge of a church where he had laid its first founda- 
 tions. Mr. Taylor presented his resignation, unfortunately, on 
 January 1st, 1884. It was declined. But after a conference on the 
 subject, was accepted at a meeting on November 5th, 1885, nearly two 
 years after its presentation. Mr. F. C. Colby followed; but no substi- 
 tute could hold the place and exert the power of the first pastor, whose 
 congregations crowded the house and he was a vast power in Asbury 
 Park. 
 
ASBURY PARK 533 
 
 Mr. Taylor baptized 306 in seven years, an average of 43 each 
 year. One was licensed to preach, much of whose expenses were paid 
 by Mr. Taylor. He was followed by Mr. Colby. It is worthy of 
 mention that a revival of religion occurred under his ministry during 
 the winter of 1892. He closed his labors Oct. 1st, 1893, and he was 
 followed by Mr. Martin in December, 1893. A mortgage of thirteen 
 hundred and fifty dollars was paid in his pastorate. Mr. Martin was 
 followed by Rev. John Love, Jr., in 1902. 
 
INDEX OF NAMES 
 
 F»ersons Deceased, of whom Special A^ention 
 is IVIacle 
 
 Aaron, Rev. Samuel 180, 188, 503 
 
 Adams, Rev. J. Q. 421 
 
 Allen, Rev. George 180 
 AUison, Rev.Burgess 179, 218, 501 
 
 Ambler, Rev. E. C. 283 
 
 Amory, Peter B. 288 
 
 Ashton, James 211 
 
 Babbage, Rev. J. B. 390 
 
 Bacon, Rev. Wm. 162 
 
 Page, Rev. C. J. 259 
 
 Baldwin, Dea. H. M. 306, 310 
 
 Ball, Dea. Abner 295,297 
 
 Banvard, Rev. J. 379 
 
 Barker, Rev. E. M. 184, 322 
 
 Barnhurst, Rev. W. 182 
 
 Barras, Rev. Thomas 76, 85 
 
 Bartolette, Rev. C. 97 
 
 Beck, Rev. L. G. 131/^74 
 
 Belden, Rev. J. |f223 
 
 Bennett, Rev. Benjamin 29 
 
 Boggs, Pastor John 71, 442 
 
 Borden, Joseph Jr. 217 
 
 Breed, Rev. J. B. 395 
 
 Boyle, Rev. W. E. 454 
 Brainard, David and John 203 
 
 Brantley, Rev. W. T. Sr. 490 
 
 Brooks, Rev. Timothy 39 
 
 Brooks, Rev. Thomas 162 
 
 Brown, Rev. J. F. 60,^259 
 
 Brown, Rev. Thomas 48 
 
 Brown, Rev. (of Orient* 135 
 
 Butcher, Rev. Wm. 39 
 
 Carman, Rev. James 113 
 
 Carpenter, Dea. J. M. L,.394 
 Carpenter, Rev. J. M. |[203, 216 
 CauldweU, Rev. A. ^- ..: 462 
 
 ChaUis, Rev. J. M. 212, 215 
 
 Church, Rev. I. M. Sr. 352 
 Rev. I. M. Church 165, 296, 353 
 
 Clancy, Rev. T. F. 90 
 Conklin, Dea. (Hackensack) 393 
 
 Cornelius, Rev. Samuel 187 
 Comwell, Rev. W. E., Sr., 59, 158 
 
 Cozard, Dea. Samuel 80 
 
 Crumb, Rev. J. W. 238 
 
 Curtis, Rev. Thomas 72 
 
 Curtis, Dea. Wm. 125 
 
 Davies, Dea. J. M. 306, 310 
 
 Davis, Rev. John 344 
 
 Davis, Rev. Thomas, 297 
 
 Day, Rev. J., 309 
 
 De Wolf, Dea. Wm. 392 
 
 Devan, Rev. T. T. 335 
 
 Dickinson, Rev. E. W. 181 
 
 Dodge, Rev. Daniel 257, 301 
 
 Doolittle, Rev. H. D., 405 
 
 Drake, Elkanah 285 
 
 Drake, Rev. John 254 
 
 Drake, Rev. S. J. 324 
 
 Dunham, Rev. Edmund 519 
 Dunham, Rev. Jonathan 520 
 
 Eaton, Rev. Isaac 68, 427 
 
 Edwards, Jeremiah 354 
 Edwards, Morgan V. 
 
 Edwards, Rev. Moses 295 
 
 Eisenbrey, Rev. J. S. 230 
 Elliott, Rev. (Middletown) 29 
 
 Ellis, Wm. B. 146 
 
 Ely, Henry, (Holmdel) 36 
 
 Ely, Dea. H. (Freehold) 224 
 
 Ely, Wm. 36 
 
 Fendall, Rev. E. D. 42, 266 
 
INDEX OF NAMES 
 
 Fleischmann, Rev. K. 
 
 A. 649 
 
 ,474 
 
 Fletcher, Rev. L. 
 
 
 339 
 
 Ford, Rev. John 
 
 
 279 
 
 Fish, Rev. H. C. 
 
 
 303 
 
 Frederick, Rev. M. 
 
 
 58 
 
 Freas, Rev. D. J. 
 
 51, 135 
 
 417 
 
 Frey, Rev. C. J. 
 
 
 301 
 
 Gano, Rev. John 
 
 
 273 
 
 GaskiU, Rev. Job 
 
 206, 
 
 238 
 
 Glover, Rev. E. V. 
 
 
 365 
 
 Green, H. K. 
 
 
 503 
 
 GreneUe, Rev. Z. 
 
 342 
 
 ,379 
 
 Gubelmann, Rev. H. 
 
 
 421 
 
 Haas, Brothers 
 
 
 505 
 
 Hague, Rev. Wm. 
 
 307 
 
 ,400 
 
 Harrison, Rev. J. C. 
 
 220 
 
 ,511 
 
 Hart, John 
 
 
 67 
 
 Hart, Rev. Oliver 
 
 
 70 
 
 Hatt, John 
 
 
 398 
 
 Hatt, Rev. Josiah S 
 
 !78, 398 
 
 ,408 
 
 Havens, Rev. A. 0. S. 
 
 434 
 
 .123 
 
 Hay, Rev. A. J. 
 
 373, 
 
 ,374 
 
 Heaton, Rev. Samuel 
 
 79, 
 
 ,347 
 
 Hedden, Rev. B. F. 
 
 
 361 
 
 Hedden, Rev. W. D. 
 
 
 398 
 
 HiU, Rev. D. T. 
 
 
 324 
 
 Hill, Dea. T. C. 
 
 
 141 
 
 Hires, Rev. Wm. D. 
 
 
 33 
 
 Holcombe, Rev. H. 
 
 
 357 
 
 Hohnes, Obadiah Jr., 
 
 and Sr. 
 
 16 
 
 Holmes, Mary 
 
 
 35 
 
 Honeywell, John 
 
 94, 
 
 500 
 
 Hopkins, Rev. C. J. 
 
 48, 59, 
 
 359 
 
 Horr, Rev G E. 
 
 316, 
 
 405 
 
 Hoskin, Rev. C. H. 
 
 
 379 
 
 Howe, James 
 
 
 409 
 
 HoweU, Dea. Ezekiel 
 
 
 276 
 
 Hunt, Rev. G. A. 
 
 
 73 
 
 Hutchinson, Rev. J. B. 
 
 152 
 
 Hyde, Rev. J. C. 
 
 353, 
 
 504 
 
 James, Rev. David 
 
 349, 
 
 358 
 
 James, Rev. S. C. 
 
 
 49 
 
 Jenkins, Rev. N. 346 
 
 Johnson, Rev. George 436 
 
 Jones, Rev. David 300 
 Jones, Rev. H. V. 258,302 
 
 Kain, Charles 192 
 Kain, Rev. C. Jr., 216,406 
 
 Keach, Rev. Elias 178 
 
 Kelsay, Rev. Daniel 234 
 
 Kelsay, Rev. R. 40 
 
 Kempton, Rev. George 430 
 
 Ketcham, Rev. F. 181 
 KiUingsworth, Rev. Thomas 38 
 
 Ivline, Rev. P. A. H. 251 
 
 Knapp, Rev. H. W. 413 
 Knapp, Rev. S. J. 309, 382 
 
 Lamb, Rev. E. W. 390 
 
 Larison, G. H., M. D. 110 
 
 Lathrop, Rev. C. C. 341 
 
 Lathrop, Rev. L. 321 
 
 Leonard, Richard A. 247 
 
 Lewis, Rev. D. 258 
 
 Lewis, Rev. D. D. 379 
 
 Locke, Rev. W. E. 266 
 Longstreet, Jonathan 116, 507 
 
 Lorraine, Nathan 61 
 
 LowTy, Rev. Robert 326 
 
 Lucas, Rev. E. 134 
 
 Luke, Rev. Wm. 267 
 
 Lung, Rev. A. H. 372 
 
 Malcom, Thomas 157 
 
 Magowan, Rev. A. 172 
 
 Mamiing, Pres. James 268 
 
 Mason, Rev. H. G. 318 
 
 Mason, Pethuel, 404 
 Marsh, Rev. Wm. 337, 338 
 
 Martin, Dea. H. 340 
 
 Meech, Rev. W. W. 433 
 
 McGowan, Rev. A. 191 
 
 McKinney, Rev. John 290 
 
 McLaughlin, Rev. J. 257 
 
 Miller, Rev. Benjamin 263 
 
 Miller. Rev. D. H. 132 
 
INDEX OF NAMES 
 
 53; 
 
 Miner, Rev. N. AV. 
 
 142 
 
 Shepherd, Rev. Joseph 
 
 187 
 
 Moore, Rev. Isaac 
 
 42. 349 
 
 Sheppard, Rev. Job 
 
 41,45 
 
 Moore, James 
 
 378 
 
 Simonson. Rev. G. A. 
 
 311 
 
 Morgan, Abel 
 
 20. 27 
 
 Sisty, Rev. John 
 
 191, 195 
 
 MorriU, Rev. D. T. 
 
 310 
 
 Skilhnan, Rev. Isaac 
 
 46 
 
 Morrison, Matthew 
 
 55 
 
 Slater, Rev. F. A. 
 
 237, 238 
 
 Morse, Rev. B. C. 
 
 395 
 
 Smalley, Rev. Henry 
 
 41 
 
 Mulford, Rev. C. W. 98, 
 
 , 115. 173 
 
 Smith." Rev. H. F. 
 
 189 
 
 Mulford, H. J. 
 
 508 
 
 Smith, Dea. Joseph M. 
 
 243 
 
 Mulford, Rev. J. B., 
 
 405 
 
 Smith, Rev. L. 
 
 116, 132 
 
 Nightingale, Rev. Wm. 
 
 49 
 
 Southworth. Rev. S. 
 
 339 
 
 Parmelee, Rev. D. S. 
 
 176 
 
 Sproul, Rev. Samuel 
 
 76 
 
 Parmly, Rev. W. H. 
 
 411. 181 
 
 Stelle, Rev. Benjamin 
 
 255 
 
 Patton, Rev. A. S. 
 
 196 
 
 SteUe. Rev. Isaac 
 
 264 
 
 Peckworth, Rev. J. P. 
 
 233 
 
 Stites, Rev. S. 
 
 150 
 
 Peddie, Hon. Thos. B. 
 
 118,506 
 
 Stout, C. B., 
 
 532 
 
 Perkins, Rev. Aaron 
 
 50 
 
 Stout, Rev. D. B. 
 
 17,30 
 
 Penny, Rev. J. 
 
 77 
 
 Sutton, Rev. Abner, 
 
 282 
 
 Pierson, Rev. J. 
 
 418 
 
 Sutton, Rev. David, 
 
 73,96 
 
 PoweU, Rev. P. 
 
 191,349 
 
 Swain, Rev. Thomas 
 
 99 
 
 Purdun, Rev. D. P. 
 
 333 
 
 Swan, Rev. C. Y. 
 
 307 
 
 Quinn, Rev. Michael 
 
 355 
 
 Sym. Rev. Wm. 
 
 277 
 
 Rambaut, Rev. Thomas 
 
 305 
 
 Taylor, Mrs. -\nn B. 
 
 31,492 
 
 RandaU, Rev. N. B. 
 
 431 
 
 Taylor, Rev. E. G. 
 
 305, 317 
 
 Randolph, Rev. J. Fitz 
 
 320 
 
 Taylor, Rev. T. R. Sr. 
 
 223, 360 
 
 Rhees, Rev. J. Morgan 
 
 129 
 
 Teasdale, Rev. John 
 
 80 
 
 Rittenhouse, Robert 
 
 102 
 
 Teasdale, Rev. John 
 
 
 Roberts, Rev. Thos. 
 
 29.33 
 
 and Thomas 
 
 341,389 
 
 Rogers, Rev. John 
 
 173,266 
 
 Thomas, Rev. A. G. 
 
 189 
 
 RoUinson, Rev. Wm. 
 
 395 
 
 Todd, Rev. John 
 
 63 
 
 Rouse, Rev. H. H. 
 
 402 
 
 Tunison, S. B. 
 
 404 
 
 Ruddy, Rev. Wm. 
 
 53 
 
 Thompson, Edgar 
 
 444 
 
 Rue, Rev. Joshua E. 116. 
 
 215, 267 
 
 Turton, Rev. W. H. 
 
 278 
 
 Run van, Dea. .\sa 
 
 329 
 
 Van Horn, Rev. P. P. 46 
 
 . 170, 176 
 
 Runyon, Judge P. P. 
 
 331 
 
 Van Horn, Rev. W. 
 
 265 
 
 Rvmyon, Rev. Reune 
 
 256 
 
 Van Wickle, Dea. Simon 331, 335 
 
 Russell, Rev. P. R. 
 
 433 
 
 Verrinder, Rev. W. 
 
 411 
 
 Rutter, Rev. Thos. 
 
 518 
 
 Ward, U. D. 
 
 422 
 
 Sarles, Rev. J. W. 
 
 260 
 
 Waterbury, Rev. J. H. 
 
 286 
 
 Segar, Rev. John 
 
 115 
 
 Waterhouse, Rev. C. W. 
 
 308 
 
 SerreU, Mrs. :Mary E. 
 
 456 
 
 Watkinson, Mrs. M. Keen 207, 208 
 
 Sharp, Rev. Daniel 
 
 300 
 
 Webb, Rev. G. S. 
 
 330, 484 
 
538 
 
 INDEX OF NAMES 
 
 Webster, Rev. George 
 Welsh, Rev. J. E. 
 Wigg, Rev. J. W. 
 Wilcox, Rev. James 
 Wilcox, Rev. J. T. 
 Wilcox, Rev. Moses 
 Wilkinson, Rev. Thos. 
 Wilson, Rev. C. E. 1 
 Wilson, Rev. Drake 
 
 400 
 
 Wilson, Hon. D. M. 118, 316, 506 
 
 188 
 
 Wilson, Rev. Peter 114 
 
 74 
 
 Wood, Richard, 416 
 
 292 
 
 Wright, Rev. Lyman 137 
 
 136 
 
 Wright, Rev. T. G. 43 
 
 525 
 
 Wynn, Dea. Isaac 166 
 
 467 
 
 Wynn, Rev. I. C. 361 
 
 1,59 
 
 Young, Rev. George 116 
 
 376 
 
 Young, Rev. R. F. 49, 197, 453 
 
 wm 
 
GENKRAL INDKX 
 
 Afro-American Association, 529. 
 
 Allentown, 153. 
 
 Alloway, 55. 
 
 Amboy, Perth, 376. 
 
 Amboy, South, 443. 
 
 Anglesea, 468. 
 
 Arlington, First, 458; Swedish, 
 
 475. 
 Asbury Park, First, 531; Second, 
 
 526. 
 Associational^ Missions, 486. 
 Mt. Moriah, 326. 
 Antinomianism, 514-517. 
 Atlantic City, First, 453; Second, 
 
 526; Bethany, 454; Mt. Nebo, 
 
 526. 
 Atlantic ■ Highlands, First, 248; 
 
 Central, 249; St. Paul, 528. 
 Avon, 532. 
 
 Baptisttown, Kingwood, 74. 
 Bayonne, First, 456; Bergen 
 
 Point, 456; Angelic, 528. 
 Belvidere, 426. 
 Behnar, 532. 
 Bergen, 425. 
 Berlin, 204. 
 Bethlehem, 85. 
 Beverly, 183. 
 Berkly, 407. 
 Bible Schools, 490. 
 Blackwood, 416. 
 Bloomfield, 422. 
 Bloomingdale, 388. 
 Bordentown, 217; School at, 501. 
 Brookdale, 423. 
 Burlington, First, 178; Second, 
 
 525; School at, 503. 
 Burrsville, Orient, 124. 
 Butler, 449. 
 
 Bridgeton, First, 58; Berean, 65; 
 Pearl Street, 64. 
 
 Camden, First, 357; Second, 362; 
 Third, 364; Seventh, 525; 
 Bethany, 373; Emmanuel, 364; 
 Grace, 373; Linden, 369; 
 Mt. Zion, 525; Broadway, 
 366; North, 367; Rosedale, 
 374; St. John, 374; Tabernacle, 
 367; Trinity, 371; Stockton, 
 364; Italian, 473. 
 
 Caldwell, 421. 
 
 Canisteer, 448. 
 
 Canton, 52. 
 
 Cape May, F'irst, 347; Second, 
 355; Dennisville, 351; Island 
 City, 353; Calvary, 439. 
 
 Macedonian, 528. 
 
 CedarviUe, 62. 
 
 Central Association, 482. 
 
 Cherryville, 104. 
 
 Chesterfield, 207. 
 
 Clayton, 461. 
 
 Clinton, 87. 
 
 Cohansie, 37. 
 
 Columbus, 206. 
 
 Cranford, 526. 
 
 Croton, 105. 
 
 Delaware, 94. 
 
 Demarest, 445. 
 
 Dennisville, 350. 
 
 Dias Creek, 440. 
 
 Dividing Creek, 161. 
 
 Dover, First, 83; Swedish, 477 
 
 Drakesville, Ledgewood, 81, 82. 
 
 Eatontown, 244. 
 
 Echo Lake, 447. 
 
 Education, 496; in New Jersey, 
 497. 
 
540 
 
 GENERAL INDEX 
 
 Egg Harbor, 473. 
 
 Elizabeth, First, 285; Central, 289. 
 
 East, 288; Broad St., 288; 
 
 German, 473; Fourth, 526; 
 
 Shiloh, 291, 526; Union, 291, 
 
 526. 
 Flemington, 73, 96. 
 Florence, 185. 
 Frenchtown, 76. 
 
 Freehold, First, 222; Second, 528. 
 Freehold, Upper, Imlaysto^vn, 210 
 German Baptists, 469, 473. 
 George's Road, 332. 
 Glenwood, 428. 
 Greenwich, 65. 
 Greenwood Mountain, 448. 
 Gloucester, 370. 
 Goshen, 488. 
 Goshen, later, 440. 
 Hackensack, First, 392; Calvary, 
 
 393; Mt. Olive, 528. 
 Haddonfield, First, 195; Mt. Olivet 
 
 200, 526. 
 Haddon Heights, 201. 
 Hamilton Square, 150. 
 Hamburg, 344. 
 Hammonton, 430. 
 Harrison, 317. 
 Hasbrouck'^Heights, 465. 
 Herbertsvilie, Old Bridge, 402. 
 Hightstown, 112, 480, 528. 
 Hoboken, First, 408; Second, 458, 
 
 528; German, 469. 
 Hoboken, West 
 
 First German, 472. 
 Honeywell School, 94, 500. 
 Hopewell First, 67-72; Calvary, 
 
 442; Second, 107. 
 Holmdel, 30. 
 Hornerstown, 226. 
 Howell, 225. 
 Hudson City, 412. 
 
 JacobstouTi, 213. 
 Jefferson Village, Maplewood, 297. 
 Jamesburg, German, 159, 471. 
 Jersey City First, Parmly Memor- 
 ial, 408, 411; Bergen, 425; 
 
 Bethesda, 525; German Pilgrim, 
 
 471; North, 415; Salem, 525; 
 
 Summit Ave., 412, 414; Trinity, 
 
 414; Monumental, 525; 
 Junction Central, 88. 
 Keyport, 236. 
 Kingwood, 72, 96. 
 Ivnowlton, 93. 
 Lambertville, First, 108; Mt. 
 
 Carmel, 528. 
 Laurel Springs, 463. 
 Lafayette, 388. 
 Lakewood, First, 435; Sixth St., 
 
 528. 
 Ledgewood, Drakesville, 81, 82. 
 Livingston, 297. 
 Long Branch, First, 245; Second, 
 
 528. 
 Lyons Farm, 292. 
 Madison, First, 528. 
 Magnolia, 200. 
 Manaque, 448. 
 Manahawkin, 232, 452. 
 Mansfield, Port Murray, 80. 
 Manasquan, 120. 
 Marlboro, 226. 
 Marlton, 190. 
 
 Matawan First, 237; Second, 527. 
 Medford, 201. 
 Merchantville First, 462; Second, 
 
 527. 
 Metuchen 
 Middletown First, 15, 480; Union, 
 
 528. 
 Milton, 448. 
 Milburn, 
 MiUington, 283. 
 
GENERAJ. L\DEX 
 
 541 
 
 MiUville, First, 166; North, 167. 
 
 Missions, 428, 489. 
 
 Moorestown First, 198; Second, 
 526. 
 
 Montclair Union, 527. 
 
 Swedish, 476. 
 
 Montana, 92, 423. 
 
 Morristown First, 273; African 
 526. 
 
 Mt. Ephraim, 201. 
 
 Mt. HoUy, 186. 
 
 Mt. Bethel, 281. 
 
 Mt. Olive, Schoole}''s Mountain, 
 79. 
 
 Mt. Salem, 394. 
 
 MuUica Hill, 405. 
 
 Navesink, 247. 
 
 Newark First, Peddie Memorial, 
 299; South, 306; Clinton Ave. 
 314; Emmanuel, 318; Fair- 
 mount, 312; Fifth, 310; Mt. 
 Pleasant, 313; Mt. Zion, 525 
 North, 308; Roseville, 316 
 Bethany, 525; Tabernacle, 318 
 First German, 470; Second Ger- 
 man, 471; Swedish, 476; Italian, 
 474; Harrison, 317; Afro- Amer- 
 ican, 319. 
 
 Newbold and Westville, 103. 
 
 New Brunswick First, 329; Liv- 
 ingston Ave., 335; Ebenezer, 
 332, 335. 
 
 Newfield, 437. 
 
 Newfoundland, earlier, 84; later, 
 447. 
 
 New Jersey Association, 428; 
 early missions, 479. 
 
 New Jersey State Convention, 483. 
 
 Netcong, 83. 
 
 Northfield, 294. 
 
 Newbold, 419. 
 
 New Market, 327. 
 
 New Monmouth, 250. 
 
 Newport, 167. 
 
 Ne-wiion, 389. 
 
 Ocean City, 440. 
 
 Odgensburg, 448. 
 
 Old Bridge, 334, 402. 
 
 Orange First, 398; North, 399; 
 Ebenezer, 527; Washington St., 
 401; Calvary, 527; North Clin- 
 ton St., 527; Prospect St., 401; 
 Italian, 475; Swedish, 476. 
 
 OsbornviUe (Kettle Creek) 123. 
 
 Palmyra, 455. 
 
 Passaic, First, 381; Mt. Zion, 528; 
 German, 382, 472; Mission, 383; 
 Italian, 475. 
 
 Paterson First, 378; Fourth, 386; 
 Emmanuel, 386; Sixth, 386; 
 Park Ave., 383; Union Ave., 
 
 384; Prospect Park, 385; Italian, 
 475; Calvary, 385, 526. 
 
 Peddie Institute, 116, 504-507. 
 
 Pedricktown, 460. 
 
 Philadelphia Association, 480. 
 
 Pemberton, 170. 
 
 Pennington, 528. 
 
 PhiUipsburg, 465. 
 
 Pcnn's Grove. 
 
 Perth Amboy, 376. 
 
 Piscataway, 252. 
 
 Pittsgrove, 228. 
 
 Plainfield First, 323; Second, 325; 
 Park Ave., 326; Plainfield, 
 School at, 501; Mt. Olive, 525; 
 Emmanuel Calvary, 525. 
 
 Pleasantville, 462. 
 
 Point Pleasant, 125. 
 
 Princeton, Penn's Neck, 155. 
 
 Princeton, Bright Hope, 527. 
 
 Port Elizabeth, 165. 
 
 Port Murray, Mansfield, 90. 
 
 Port Norris, 168. 
 
542 
 
 GENERAL INDEX 
 
 Quinton, 57. 
 
 Rah way First, 395; Second, 528. 
 
 Reasons for -wTiting this History, 
 
 V— XIV. 
 Red Bank, First, 240; Calvary, 
 
 521; Pilgrim, 528. 
 Richland, 461. 
 Ringoes, 109. 
 Rio Grande, 354. 
 Riverton and Palmyra, 455. 
 Roselle, First, 445; Second, 527. 
 Roadsto^vn, Cohansie, 37-45. 
 Rutherford, 457; Swedish, 476; 
 
 Mt, Ararat, 528. 
 Samptown, South Plainfield, 320. 
 Salem First. 44; Memorial, 56; 
 
 Mt. Zion, 526; School at, 533. 
 Sandy Ridge, 98, 100; School at, 
 
 501. 
 Scotch Plains, 261. 
 Schooley's Mountain, 79. 
 Seacoast Missionary Association. 
 
 530. 
 Seaview, Somer's Point, 438. 
 Seventh Day Baptists, 518-524. 
 SeweU, 419. 
 
 Somer's Point, 438, 468. 
 Somerville, 404. 
 South Amboy, 443. 
 South Dennis, 351. 
 South Jersey Institute, 507, 508. 
 South Jersey Missionary Union, 
 
 529. 
 South Orange, 527. 
 South Plainfield, 320. 
 South River Tabernacle, 333, 402. 
 State Convention, 483, 487. 
 
 Stockton, 102, 363, 364. 
 Summit, First, 450; Fountain, 
 
 528. 
 Sussex, Wantage, 336. 
 Swedesboro, 464. 
 Sunday-schools, 491. 
 Toms River, 434. 
 Temperance, 501-513. 
 Trenton First, 127; Central, 135; 
 
 Clinton Ave., 141; Fifth, 148; 
 
 Olivet, 145; Calvary, 147; Shi- 
 
 loh, 527; Union, 527. 
 Tuckahoe, 164, 356. 
 Tuckerton, 453. 
 Union Hill First, 428; German, 
 
 472. 
 Union Valley, 449. 
 Upper Freehold, 210. 
 VincentowTi, 203. 
 Vineland First, 431; South, 432; 
 
 West, 433. 
 Wantage, DeckertowTi, 336. 
 Washington, 89. 
 Werts^^Ile, 103. 
 Westfield, First, 427; New York 
 
 Ave., 428, 528. 
 West Brook Valley, 448. 
 West Creek, 165, 452. 
 West Hoboken, 470; German, 472. 
 Westmont, 467. 
 Westown, 342. 
 Wildwood, 355. 
 Windsor, 467. 
 W^oodbine, 352. 
 Woodbury First, 416; Central,420; 
 
 Bethlehem, 528. 
 Woodstown. 54. 
 
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