USA > New Jersey > A history of Baptists in New Jersey > Part 9
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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 pastorate 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
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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, whose 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. Asael 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
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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 pastor and is now (1900) occupying the office. Mt. Olive 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 Drakesville. The change of the name of the village 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 building. 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,
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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
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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 1804 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 Sussex 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-
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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 with nineteen members. As yet the young Church could not sustain itself and the mother Church divided the services 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.
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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 Cherryville Baptist Church, was obtained for monthly service. On one occasion, Mr. Hera gave Baptist views of truth and of duty. The Pedo Baptist stockholders 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
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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 almost 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 always 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, 1877-79; 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
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WASHINGTON
Hampton Junction Church. Mr. Moody closed his labors at Hampton Junction Church, January 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, 1884. 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 Cherryville, 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 built 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
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