USA > New Jersey > A history of Baptists in New Jersey > Part 13
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MANASQUAN
nearby?" The pastors were: Rev. William Bishop, 1807-12; John Cooper, preachingonce a month, 1812-1823,j 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 usefullness 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 1853. 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 covetousness, 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
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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 Christian names slow in improving their opportunity. With help from abroad they organized and concentrated in the town, building attractive church 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. Cross 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.
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OSBORNVILLE
Mr. Cross and he was recalled in 1896, and was ministering in 1900. Since his 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, excepting 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
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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 life 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 summer 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.
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POINT PLEASANT
G. W. Leonard was for several years pastor at Burrsville and Osborn- ville, which arrangement terminated in 1898. Rev. J. W. Hartpense 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 with the missionary committee, giving special attention to the place in 1882, learning then that lots were in waiting to be given for a Baptist place 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.
Until 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
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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 Brunswick 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 XIII.
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 town. 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 suburbs 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,
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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 views 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 The church adopted the report and excluded to be evangelical.
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 by 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. Boswell as badly treated in a history of the Central church. Mr. Miller's history was a curious
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TRENTON
mixture of truth and misconception. Within a few months Rev. S. W. Lynd, pastor at Bordentown 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
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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 pastor'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 his 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 views 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
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