USA > New Jersey > A history of Baptists in New Jersey > Part 49
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*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
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Jacobstown, *B. Allison, 72
.
Amwell, (Flemington), 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- town; 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 Jersey. But 30
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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, Mount Holly; George Allen, Burlington; Joseph Sheppard, Salem; Henry Smalley, Cohansie; John Rogers and Samuel Jones, Pemberton; John Boggs, First Hopewell; J. E. Welsh, Mount Holly; Gersham Mott, deacon, Trenton; Richard Thomas, deacon, Williams- burg (Penn's Neck); John Seger, Hightstown; J. M. Challis, Upper Freehold; Thomas Larkin, Bordentown. 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 all 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, Secretary. "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.
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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 New 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.
Discussion 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 Holly; 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. Platt, Newark, P. Simonson, Catskill; John Teasdale, Deckertown.
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.
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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 himself, 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 unity in the State Convention and in Christian activitics, more than to any other living in Fast Jersey and member of New York Association. His location gave him a positive influence with all parties. Mr. Webb was not a ; reat :nan in the usua' seure 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 organization 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
f
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MISSIONS
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 realize 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
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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 have 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,
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MISSIONS
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 Hopewell (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 -ยท
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.
*S. Van Wickle, 1871 to 1879.
A. Suydam, 1879 to 1892.
B. F. Fowler, 1892 to 1900.
D. G. Garabrant, 1900 to -.
*Deceased.
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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 delight. Mr. E. J. Brockett, the President in 1900, is a member of North Orange church, and is known as eminent in the dlscharge 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 efficiently . 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
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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 LVIII.
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 youth 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 till 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 active 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. Brantley'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 (Sansom street), hastened to our home and entreated father that the child might not be allowed to wrong 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
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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.
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