USA > New York > Warren County > Queensbury > A history of the town of Queensbury, in the state of New York : with biographical sketches of many of its distinguished men, and some account of the aborigines of northern New York > Part 20
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So far as can be ascertained, the Baptists of Queensbury are, and have been of that class, distinguished as regular, or close communion Baptists. By diligent, and patient research, and investigation, we are enabled to present the following historic record, concerning them.
Until the year 1795, it is believed that no effort had been. made to organize a church within the limits of this town.
On the south side of the river, which was then embraced in the town of Saratoga, a society had been formed on the 19th of August, 1794, over which, according to existing records, Elder Calvin Hulbert presided as pastor for a number of years. Among its members were some residing at what is known as the Big bend of the Hudson river, four miles west of the village of Glen's Falls, and it is quite possible that some of the number were resident on the Queensbury side of the river. At the eastward a number of Baptist families were among the earliest settlers, by whom a society was organized at Kings- bury street in 1797, with Elder Ebenezer. Willoughby as pastor. This was connected with the Vermont Baptist Association, formed at Manchester, Vt., in 1780 ; and which met at Middle- town, Vt., October 4th, 1797, as shown by existing printed minutes. At the northeast, in the town of Westfield, a church had been built up as early as 1789, under the pastoral care of
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Elder Sherman Babcock. This is now designated as the First Baptist church of Fort Ann; its place of meeting being at Comstock's landing.
Being thus surrounded on three sides, as it were, by Baptist influences, it is nothing surprising that the town of Queensbury should have had a plentiful leaven of that element among its inhabitants at an early day.
From this small beginning, an outgrowth of four distinct churches has been developed in process of time, each of which have had a separate house of worship, in three distinct localities, at distances of five or six miles apart. For convenience of re- ference these might be classified as follows; viz.
1st, The Baptist church at the Round pond.
2d, The First Queensbury, or Oneida church.
3d, The Second Queensbury, or West mountain church.
4th, The Baptist church of Glen's Falls.
Of each of these, the following account may be relied upon as being substantially correct.
I.
THE BAPTIST CHURCH AT THE ROUND POND.
The Round pond is one of those innumerable sheets of water which gem the surface of northern New York. It is small in extent, without visible inlet or outlet, nestled in among the verdant hills, whose once dense growth of pines were luminous with its sheen. Here, on its very verge was erected a humble structure of logs, which served as a school house through the week, and, as a place of worship on the Lord's day. Here for a number of years assembled and worshipped the oldest organ- ization of Baptists in the town. It was never connected, that we can learn, with any association, hence its statistics are meagre, and its history traditionary. It was founded and sustained chiefly by the untiring labors of Elder Rufus Bates,1 and it was
1 The facts embraced in this narrative, were chiefly obtained from Aunt Clara Harris, relict of William Harris, and a daughter of Elder Bates. In an interview with the author, who was accompanied by the Rev. Stephen Wright, in June, 1868, she communicated all that a remarkably clear, and retentive memory could furnish
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HISTORY OF THE TOWN OF QUEENSBURY.
commonly known as Elder Bates's Church. Among the early settlers, he found a few kindred spirits, with whom he occa- sionally improved his gift as a speaker.
Elder Hezekiah Eastman of Danby, Vt., while on a mission- ary tour, about the year 1795, immersed several converts in the Half-way brook. During the same year the log church already mentioned, was erected on the southerly shore of the Round . pond, about five miles north of Glen's Falls, and was surrounded by a little clump of pines, through whose clustering needles, the summer breezes, and the fierce blasts of winter chant the requiem of the dead in the little burying ground across the way. Here in this sequestered and yet romantic spot was built up the rude sanctuary of a rustic and peaceful community. The society was formally organized in 1796, and its pastor received his or- dination at the hands of such men as Elders Amasa Brown of Hartford, and Sylvanus Haynes of Middletown, Vt.
A.wide field of usefulness and labor was at once opened up to him, calling for the best improvement and exercise of his talent and industry in the moral harvest field around him. His parish extended far and wide, embracing Harrisena on the north, West Fort Ann on the east, stretching along to the sparsely settled wilds of Dresden; while Bolton and Caldwell on the west and northwest; and Durkeetown,1 then in Argyle, at the southeast,
in point relating to the history of this church. A son of the elder, Cornell Am- brose Bates, also living in the north part of the town, at the same interview, assisted in adding his own knowledge and recollections.
According to the information then received, Elder Rufus Bates was a son of Ebenezer Bates, of Coventry, R. I., who was a son of Joshua, also a son of Joshua, an original immigrant from England.
Elder Rufus was born at Coventry, 23d April, 1753. His wife was Rebecca, the daughter of Abner Goffe, of East Greenwich, R. I.
About the year 1776, he removed with his father to Shaftsbury, Vt., where the Baptist church was previously well established, and was there baptized and ad- mitted to its communion. In 1780, he removed to Clarendon, Vt., where, on the 15th of August, 1784, Aunt Clara was born. Here, and in the adjacent town of Ira, Vt., he spent several years, and was licensed to preach. In February, 1794, the family came to Queensbury, and settled near the scene of his future labors, at what is now called Jenkins' mills, east of the Oneida. The elder here raised a family of eight children of whom Cornell, above named, was the youngest. He was born in Queensbury, 9th December, 1804.
1 " The first Fort Edward church at Durkeetown, was organized in April, 1832. From 1802 up to 1816, the members in part, at least, who composed this body, were considered members of the Baptist church in Queensbury, and by them were set off as a branch with liberty to meet and transact any church business that might come before them. Previous to the organization of this branch the few families holding Baptist sentiments with others, in various parts of the town,
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were the not infrequent scenes of his labors and ministrations. The total membership of this widely spread missionary field was estimated at something over two hundred, while for his arduous and manifold " works and labor of love " it is believed that he never received as much as one hundred dollars per annum for any one year's work in the ministry. Truly religion in those days was " without money and without price."
Elder Bates's church must have wielded an influence for good over this large district, and through his ministry it was held to- gether in the covenant of the gospel for many years. Several persons are still living, who remember to have heard him preach, and though he was wanting in the graces of oratory and the finish of a scholastic education, all bear testimony to the fervor and force of his pulpit efforts and also to the moral purity and excellence of his life and conduct. It is a matter of profound regret that no records or statistics of this church should have been handed down to us. In January, 1808, a terrible calamity befel him. His house, with nearly all its contents, was consumed by fire. His father-in-law, the venerable Abner Goffe, perished in the flames. At the same time all the minutes and records of the church were destroyed.
Elder Bates continued to preach until he was about seventy- five years old, when he surrendered the work so well begun, into younger hands. This labor, be it said, was so poorly re- munerated, that in no year of his ministry had he received any- thing like a full support, and like the earlier disciples, he was dependent upon his daily labor for his daily bread. The tranquil evening of his life was protracted to the 19th day of January, 1840, when in his eighty-seventh year he passed to his . eternal reward. His wife had preceded him to the eternal bourne, on the 21st of April, 1836, at the age of seventy-six.
Adjacent churches and congregations soon began to draw largely upon this little fold in the wilderness, and its sustaining head being removed, it began to languish and dwindle away, until about the year 1825, it ceased to have a visible existence.
were favored with Baptist preaching occasionally from Elders Clark and Bates. The latter, being the pastor of the Queensbury church, preached a portion of the time to this branch.
Meetings were held in barns and private dwellings during this period of time. A most precious revival was enjoyed, and many were added to this infant body."- Washington County Gazetteer, p. 146, by Allen Corey. Published at Greenwich 1849.
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HISTORY OF THE TOWN OF QUEENSBURY.
II.
THE FIRST QUEENSBURY, OR ONEIDA CHURCH.
The interest which built up this congregation, originated in a series of meetings held at Dunham's bay, in the years 1831 and 2. These were instituted by Elder Phineas Culver,1 for a long period pastor of the Fort Ann, and Kingsbury churches, who on a visit to his brother-in-law William Lane, found a few faithful brethren living around the head waters of Lake George. A revival ensued, several were added to the church, and after a period, the meetings were removed to the Vaughn school- house, not far from the present residence of Reuben Seelye, Esq. The meetings were continued here, and in various ad- jacent school houses, until the house of worship at the Oneida was erected. The church organization is here given from their own record book in the following language.
" Be it remembered, that on this 13th day of November, 1832, the following brethren and sisters met according to previous appointment, and entered into Church Covenant with each other, at the house of William Lane, in Queensbury, viz :
James Fuller,
Betsey Fuller,
Franklin Guilford,
Samantha Guilford,
Aaron Kidder,
Amanda Kidder,
Isaac Nelson,
Amy Nelson,
A. M. Odell, Marian Odell,
Eli Pettis, Lucy Pettis, and
William Niles." Thirteen persons. .
It is further recorded that they " adopted, as a brief summary of their faith, the articles of faith and covenant of the Kings- bury church, while they received the New Testament in common with the Old, as their only rule of faith and practice. Elders .
1 These meetings were often held in barns, and private dwellings, and occa- sionally in the widely separated school houses. The neighborhood is even yet full of the gossip and anecdotes developed by the sharp and animated rivalry between the brethren of the Baptist persuasion, and the followers of Wesley. One of the latter sect, who itinerated in this region, frequently divided the interest of this neighborhood by holding opposition meetings, and inveighing with peculiar acri- mony against the Calvinistic doctrines, and exclusive notions of the Baptists.
On one occasion, Elder Culver, after annihilating his opponent's arguments, and holding up his views to a scathing tirade of sarcasm, finally cooled down to a con -.
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THE CHUUCHES.
William Grant, and Phineas Culver being present, assisted in the organization, giving them fellowship, and hearty approba- tion, and Elder Culver preached the constituting sermon." (Record book, p. 1.)
Austin M. Odell was chosen clerk, and Aaron Kidder their first deacon, who, with Ansel Winchip, was formally ordained on the 20th of February, 1834. Having no regular pastor, nor house of worship for years, the organization increased but slowly. In September, 1833, they united with the Lake George Baptist Association, which at that time held its 17th anniversary at Hague, Warren county, N. Y. The Association then re- ported 11 churches, 7 pastors and 988 members in their whole body. While this new interest, of 19 members only, was not identical in organization with Elder Bates's church, it was its successor upon nearly the same territory, and among many of the same people. No doubt some of his flock came into the new church, since it is recorded that Elder Bates and his wife joined by letters from the second Fort Ann church, at Welch hollow at South bay, on the 9th of August, 1834. Although an octogenarian, he was chosen a delegate to the association which met that year at Caldwell. His associates were A. M. Odell, Ansel Winchip, William Niles, and F. Guilford.
The necessities of the people had called for Baptist preaching about this period, and various ministers had come into town, preached and baptized their converts, thereby adding them to their respective churches in adjacent towns. Among this number Elder John C. Holt, of Moreau, had officiated here, and in a powerful revival of religion during the years 1832-3, he added about 80 to his church, a large proportion of whom lived in this town, and afterwards helped to swell the ranks of its rising churches.
On the west, Elder Stephen Call, pastor of the Luzerne church, made frequent inroads, and baptized converts into his church, who subsequently aided in establishing the West, or Mountain church.
During the first four years, there were comparatively few accessions to the church at the Oneida.
dition of apparent candor, and Christian charity, and remarked that nothing was created in vain ; that even the Methodists were doing some good by reaching a class that no other denomination could influence; in short, that they held the same relation to the Christian church, that the swill barrel does to the farmer's kitchen, receiving the rejected offal that was only fit for the hogs.
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HISTORY OF THE TOWN OF QUEENSBURY.
In the fall of 1835, there was reported a membership of 35, with Elder John Scofield as pastor, who served in that capacity until the spring of 1837. During his pastorate the house of worship near the Oneida was erected, and although the humble edifice was not entirely finished, the Lake George Association held its twentieth anniversary there on the 7th and 8th of Sep- tember, 1836. The venerable Elder Bates, then 84 years of age, with Elder Scofield, Deacon Ansel Winchip, J. Winchip, and E. Sargeant, were the delegates on that occasion. The meeting was one of unusual interest, and was followed by a revival in which 25 converts were added, and 18 members joined by letter, thus increasing the membership to 74. Elder Jeremy H. Dwyer assisted the pastor during the season of revival.
In the spring of 1838, Marvin Eastwood, who had been reared in the west part of the town, and licensed to preach by the Mountain church, began to labor with this congregation, and on the 11th of September following, was ordained to the ministry. A revival soon followed, and by the ensuing spring fifty-five con- verts had been added to the church, which with those who joined by letter, swelled the membership to 127. During this pastorate the church was increased to its maximum number of 140 members. Elder Eastwood 1 removed to Waterford in 1841, and was succeeded by Elder Simon Fletcher 2 who had charge of the church for one year. Elder John Duncan,3 who had been pastor of the church at Kingsbury street, served the church another year.
The next in order in charge of this church, was Elder O. H. Capron, from Galway, N. Y., who remained three years, during which period, an interesting revival season was held, in which about 25 were added to the church. Its total membership at this time was reported at 131. He left in 1846, and subse- quently returned, for another term of labor, in 1851-2, with small results in the way of church growth.
1 During his stay with this people, Elder Eastwood received a salary varying from $100 to $300, with some few additional perquisites. He spent three years at Waterford, N. Y., where, during a powerful revival in 1843, he added upwards of 70 to the church.
2 Elder Fletcher's salary was $350. Some unhappy dissensions arose during his pastorate, which impaired much of his usefulness. He afterwards labored in several of the churches of Warren county, and finally died at Johnsburgh, N. Y., in the year 1865.
3 Elder Duncan has since filled several important pulpits, and attained, several years since, the title and dignity of D.D. He is now pastor of a large church at Fall River, Mass.
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THE CHURCHES.
After the removal of Elder Capron,1 Elder John H. Barker cast his lot with this people and during two years ministered to their spiritual wants, gathering in but small harvest, however, as the field had been so thoroughly gleaned by his predecessor.2
In 1849 Elder Ira Bentley received a call to officiate in this church, and remained two years. But causes, which neither pastor nor people could control, had been at work for years to arrest the growth of the church, and divert its membership to other centres of business and worship, so that after a strug- gling existence for years, there has no pastor been settled over the church since the removal of Elder Capron in 1853. Occa- sional services have been held,3 and an occasional baptism per- formed since that time. The forsaken sanctuary, windowless, and dilapidated, stands like a wreck upon the bleak hillside, overlooking the tombstones of its once numerous worshippers ; possibly awaiting the voice of some Ezra or Haggai to call the people together, rebuild the shattered temple, and restore the long neglected worship of the everliving God within its once hallowed walls.
III. THE SECOND QUEENSBURY, OR WEST MOUNTAIN CHURCH.
As already intimated, a few Baptists lived in the south-west part of the town, early in the history of the township, who may have been connected across the river at the Big bend, with the
1 In April 1853, Elder Capron removed to Hebron, Washington county, N. Y., where, after a brief illness, he died on the 19th of June, 1854.
2 He removed to Adamsville in 1848, where he spent several years. He has since served the First Fort Edward church, the Hebron N. Y., and Rupert, Vt., churches, and is now settled again at Adamsville, where his declining years are passed in the supply of a feeble church.
3 From 1858 to '61, Elders C. R. Green, and Ransom O. Dwyer, preached here a portion of the time. According to the Association statistics there have been about 240 persons connected with this church of whom 130 were baptized into its fellowship. It was connected with the Lake George Baptist Association, from 1833 to '39 after which, it united with the Washington Union body.
The succession of clerks is as follows : Augustin M. Odell, 1833 to '35 ; Ansel Winchip, 1836, 1857, to '60; Charles Beadlestone, 1837 to '40; Jesse Ring, 1840 to '50 ; Morrill Baker 1850 to '57. Tobias Clements 1860 since when, all returns to the Association have ceased.
Aaron Kidder, Ansel Winchip, John Winchip, William Vaughn, Edwin Sco- field and Abel R. Mason are all the deacons of the church of whom we have any record.
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HISTORY OF THE TOWN OF QUEENSBURY.
Moreau church for a while. These were afterwards united to the Luzerne church over the mountain, which, from 1813 to 1827, was attached to the Saratoga Association. Since that period the progress and history of this interest can be traced by the aid of the Minutes of the Washington, and Washington Union Baptist Association, with which it has been connected.
In June, 1827, at the first anniversary of the association above named, the Luzerne church was represented by Elder Stephen Call, and Allen Seymour, who reported 108 members in the fellowship. The next year, it was designated as the Baptist church of Luzerne and Queensbury, and Elder Call, D. Fair- child, and Henry Moses, were the delegates. How many of this church were residents of Queensbury, there are no present means of determining. Elder Call continued his pastorate as late as the year 1837. When the Washington Union Associa- tion was formed at Hartford, N. Y., in June, 1835, by the con- solidation of the Washington and Bottskill bodies, this church went into the new organization, reporting at that time 34 bap- tisms, and a total of 127 members.
The digest of the state of the churches for 1836, says of this church, "they are inconveniently situated, being separated by a rugged mountain, in consequence of which, the members on either side have but little intercourse, and they think of be- coming two separate churches." In 1838, the Luzerne church was present, with returns of only 49 members, and Dea. Moses Randall, who had been recently licensed, as their preacher. The Second Queensbury, was represented in the association the same year, by Elder Charles Williams, Dea. David Barber, Lewis Wood, Henry Moses and David Williams. They reported no aggregate membership but we find the following in the digest for that year. " The Second Baptist church in Queens- bury has been constituted since our last session, have enjoyed a powerful revival of religion, and have received an addition of 40 or 50 by baptism. Have a sabbath school and bible class, and are in union. Elder J. H. Dwyer preaches to them one- fourth part of the time." With those set off from Luzerne, they must have numbered about 80 members. The germ of this new church was called Elder Williams' Conference, and Elders A. Wait, of Fort Edward, Norman Fox, residing at Glen's Falls, and supplying the Kingsbury church, and John Scofield of the Oneida, preached and baptized here occa- sionally. Elder Williams was reported as pastor from 1838 to.
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THE CHURCHES.
'41, during which period the meeting house at the foot of the mountain was erected and dedicated.1
For want of authentic records, little can be said of the pro- gress of this society further than that after Elder Williams, Elder Dwyer served them in 1842, and Elder M. Randall for two or three years following. In 1843, the baptism of 12 is re- corded, and in 1845 that of seven more is mentioned, together with a total of 75 members. Since then no statistics are attain- able, until 1860, when Elder R. O. Dwyer again represented the church, and reported 12 members, and again in 1863 with 20, having baptized that year a solitary convert. This church has furnished three candidates for the ministry viz. Moses Randall, Marvin Eastwood, and David Barber, all about the year 1836. Only the first two have been ordained fully to the work.
The following persons have served as deacons, namely : Dan'l Fairchild, Moses Randall, Lewis Wood, David Barber, Henry Moses, David Williams and Orrin Van Duzen.
The list of clerks is as follows : Martin Eastwood, 1835 to '8; Lewis Wood 1838 to '40; Ezra I. Buckbee, 1840 to '44 and H. Van Duzen, 1844, onwards.
During the winter and spring of 1870, services in the old church were revived by Elder C. H. Nash, pastor of the church at Glen's Falls, who has preached on alternate sabbath after- noons, and baptized several converts.
IV.
THE BAPTIST CHURCH OF GLEN'S FALLS.
From what has been said of the increase of Baptists in various parts of the town, about the years 1830-'33, after the decay and extinction of the old church at the Round pond, it is evident that the material had been accumulating for an organization at the village of Glen's Falls, which, up to this period, had been unoccupied by the Baptists. A few of that faith had been resi- dents of the place from the commencement of the century ; a few
1 The land was given by Mr. Abraham Van Duzen; Mr. David Burnham and son contributed liberally for the house. But the Baptist friends furnished the money chiefly to erect and complete the building. It has been called a Union House because it was thus built. It has been used freely by the Methodists as well as the Baptists. The building is about 32 × 45 feet, and probably cost about $1,200, when new.
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HISTORY OF THE TOWN OF QUEENSBURY.
others had removed hither from time to time, and settled here or in the immediate vicinity. During the great revival in Elder Holt's congregation in 1831-33, he baptized a goodly number in the river at Glen's Falls, among whom were several residents of the village. Of this number were Dea. Asa Viele, and his wife, who in after years, were active members.
In the summer of 1832, a movement was inaugurated looking to the permanent establishment of the Baptist church in the village. Unfortunately for the purposes contemplated, the re- cords of this church for the first thirty years of its existence, were consumed in the great fire of the 31st of May, 1864, and to some extent the compiler of this sketch is dependent upon the memories of its older members. Complete files of the minutes of the Washington Union Association, to which this church has belonged from its commencement, furnish in great part the missing data.
In contemplation of writing a historical sketch of the various religious bodies of Glen's Falls, the author of this work was furnished an abstract of the minutes in 1861, from which the following extract is taken.1
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