USA > New York > Oneida County > Steuben > A narrative history of Remsen, New York, including parts of the adjoining townships of Steuben and Trenton, 1789-1898 > Part 11
USA > New York > Oneida County > Remsen > A narrative history of Remsen, New York, including parts of the adjoining townships of Steuben and Trenton, 1789-1898 > Part 11
USA > New York > Oneida County > Trenton > A narrative history of Remsen, New York, including parts of the adjoining townships of Steuben and Trenton, 1789-1898 > Part 11
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From the account Mr. Williams has given, it is apparent that Peace was not always a guest within the gates of Zion. Some of the dissensions noted were violent in the extreme, provocative of hot de- bates and angry words, resulting in a hopelessly dis- rupted union and the most serious breaches of personal friendship. The great division which resulted in the
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organization of another body, from which later the Baptist church of Remsen village-miscalled the "First"-was the outgrowth, occurred on March 31, 1831. In consequence of this breach, a council of Baptist churches was convened in the Second Baptist Church of Steuben, July 7, 1831, where the following were represented: Remsen (Bardwell); Steuben 1st and 2d churches; Newport; Utica, 1st and 2d churches; and Trenton, 1st and 2d churches. Elder R. L. Williams of Trenton was chosen moderator, and Elder L. Eaton of Newport, clerk. Resolutions were passed censuring both factions, and oil was poured upon the troubled waters to no avail. The minority would not submit to the vote of the majority in the choice of a pastor, but seceded and pitched a tabernacle of their own.
They built within sight of the old church, and the two were almost within hearing distance of the trumpet voiced proclaimers in each; and though the new church was painted red, it is thought not to have had any significance, for nothing further was needed to excite rancor or to intensify the animosity of either party. In any event, they painted their church red, and hence it was called Capel Coch (Red Church). After some years this building was removed to the west side of .. the turnpike, north of the covered bridge that formerly spanned the Cincinnati creek above Remsen village.
If distance tended to modify the feeling of resent- ment between the factions, it certainly did not eradi- cate it. Years after the wounds inflicted in the strife should have healed, and "Ephraim had ceased to envy Judah, and Judah to vex Ephraim," we have seen some of these people pass one another on the way to their respective churches on a Sunday morning with
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"faces set like a flint and hearts as the nether mill- stone," with no token of recognition; seemingly wholly unmindful of former associations in days when they took "sweet counsel together and walked in the house of God as friends." In the families of a few of the participants of that early and unhappy division, this state of feeling continued to exist for more than a generation.
In addition to this history of the church given by Mr. Williams, he furnishes some notes concerning the various pastors who had served it, as well as of some of the laymen who were active among its members, as follows :-
"The first who ministered to the people here were Brothers James Harris and John Stephens. Of Mr. Harris I know nothing except what I have heard. He is said to have been an excellent preacher and strong in the scriptures. But I knew Mr. Stephens personally. He was noted as an evangelist and a - planter of churches; and not for this alone for he cared for and taught the new converts in the doctrine of free grace and admonished them to honor religion in their daily conduct. He had a church in New York city before coming to Oneida county, and this church, I was told by one who lived in the city, was exemplary in its work before the world. Brother Stephens wrote the confession of faith of this (Steuben) church and many others. The old brother, Richard Jones, was noted for his zeal and for his manly and severe discipline. He was always ready to administer the ordinance of baptism regardless of the inclemency or severity of the weather. David Griffith had great zeal for the doctrine of free grace. Brothers Joseph Richards and Abram Williams were very faithful, endeavoring to help the cause in the face of unhappy circumstances. They were strong pillars in defending the faith and the truth, and zealous in proclaiming free grace. Rich- ard Roberts was noted for his fine mode as a preacher,
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was incomparable with any in his day, and drew large audiences. Jesse Jones was noted as the shepherd who cared for the flock and fed them knowingly and understandingly. When young, he was very ani- mated as a preacher, but as a man always quiet, and beautiful in his conduct. There was not enough of the fighting spirit in him to defend himself against detraction and insult. He died August 6, 1847, aged 68 years. Thomas Hughes was an excellent preacher, though not very pleasing in his mode. He was a devoted student and a faithful pastor. Griffith Jones was one of the strongest pillars in defence of the truth. He gloried through Christ as our amnesty. He died in Wales. Rev. John D. Jones and Rev. David Williams made shipwreck of the faith they had professed before many witnesses. They are now (1878) upholding the hands of those who sustain Popery .*
"Of the laymen, Thomas Z. R. Jones was manly in his endeavor for the cause, as was his father, Rev. Richard Jones. He was secretary of the church for many years and excelled in this office. David R. Jones, also a son of the old Brother Richard Jones filled the office of Deacon many years and in a very acceptable manner. He removed to Granville, Ohio, in 1839. I am indebted to him for part of this history.
David Williams was a faithful Deacon for many years, and filled the office in a commendable way. He was a most firm leader in discipline, and once having made up his mind, it was impossible to move him. He was an uncle of Rev. William R. Williams, D. D., a distinguished Baptist preacher of New York city. He died October 30, 1837. Richard James was a faithful Deacon for many years. He lived near where now stands the Prospect station in the town of Tren- ton. William Davis who lived on the 'Big Hill' near Utica, and Owen Morris of South Trenton, were also Deacons. These died of cholera. Thomas Abrams
* These men left the Baptist faith and became identified with a denomination which practices infant baptism. Hence Mr. Williams' reference to "Popery."
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was an intelligent brother, well informed in the scrip- tures and therefore strong for the truth. He possessed great zeal for the ordinances of Christ instituted in his church. He died in April, 1875.
"The church membership in 1827 was 109, and in 1837, 142. The number had been two hundred or more. The admission by baptisms were 118 and by letters 42. Dismissed 69, dismissed by letters 80; restored 28; lost by deaths 50. We believe there had been a membership of about 250."
About the year 1892 a meeting of the church's officers was held at the house of John Ellis in Remsen village, where resolutions were passed to abandon the old organization in Steuben, and join the Remsen church, transferring all property to the trustees of the latter. The property consisted of the old church building, the burial lot adjoining, and fifty acres of land wherein lie the remains of Baron Steuben. This land was given in trust to the old Steuben church by Colonel Benjamin Walker, the executor of Baron Steuben's will, in consideration of their maintaining a fence around a five-acre lot wherein the Baron is buried, which plot is to be preserved in a state of virgin forest forever. It is a matter of regret that this plot is not so faithfully and honorably cared for as under the supervision of the old church; also the old burial lot, where lie many of the early worship- pers and not a few others who were among the early settlers of this vicinity, is sadly neglected.
After the separation, under the pastorate of Rev. Richard Roberts, the seceders held services for some time in the barn of Robert Thomas, who lived in the stone house at the foot of Ty Coch hill. Later, their church was built south of this stone house. The next to minister to them was Rev. William Thomas, who remained their pastor for some time, and was
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succeeded by Rev. David Michael. During the pastorate of the latter, the church building was moved to the site north of Remsen. Mr. Michael died Feb- ruary 11, 1842. About 1846, during the pastorate of Rev. James Harris, the society bought a lot in the village and built a large church between the Platt mill-pond and Maple avenue, opposite the present residence of Dr. Morey; after which the old church building was bought by Maj. Samuel Dustin to be remodeled for a dwelling. It was moved to a site a hundred rods or more east of the highway, about on a line with its former location, and here it stood iso- lated and forlorn; unaltered in outward appearance, its tall windows of many 8 x 10 panes imparting-like a clerical cravat on the neck of a layman-an air of solemn, ecclesiastic dignity it was no longer entitled to.
Rev. James Harris was succeeded by Rev. William Jones, a devout man and faithful minister, who, about 1857 or 1858, removed to Salem, Wis., where he con- tinued in pastoral work for several years. In 1858 or 1859, Rev. John W. James came to the society from Scranton, Pa., and remained in charge until 1863 or 1864. He was a forceful speaker and drew large congregations, though very few were added to the membership during the years of his ministry. Then Rev. Stephen Howell served for a time and was succeeded by Rev. Ambrose Williams, who came from Girard, Ohio. Mr. Williams died here in 1866. Rev. Morris Williams, ordained at South Trenton, April 23, 1841 was the next pastor, a man of high moral excellence and Christian worth, a profound thinker, and a very able speaker both in Welsh and English. He had previously been pastor of a flour- ishing church at Pwllheli, North Wales, which formerly had been under the ministrations of Rev. Christmas
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Evans the famous Welsh preacher. Mr. Williams died here in October, 1882. The succeeding pastors were John Seth Jones, Henry Thomas, and D. P. Griffiths.
The Second Baptist Church of Steuben was named "Bethesda," but was commonly called "Capel Isaf" (Lower Church) being thus distinguished from "Capel Ucha" or Upper Church. Their services were held in the homes of the members after the formation of the society in 1803. They incorporated April 10, 1804. As related by Mr. Williams, shortly after the arrival here of Rev. Richard Jones, in 1806, through assistance given him by members of his former church near Philadelphia where he had labored for five years, a very creditable building was erected here.
In time, this building became inadequate to ac- commodate the people, so on November 11, 1818, a contract was entered into between the trustees of the society and John Perry, of Trenton, whereby Mr. Perry was to erect a new church to be completed by September 1, 1819. In accordance with this contract-which affords a rough mind-picture of the structure-the building was to be "Erected on the site where the old meeting-house now stands; to be 32 x 36 feet on the ground, and lighted by eight, 28 lighted windows of 8 x 10 glass; three windows on each side and two in the west end. Also, one 24 lighted window in the front of the east end, with a circle over the top." The building was also to have "a gallery across the east end, elevated nine feet above the lower floor;" and the contractor was to "make and erect a pulpit in the center of the west end of the building between the windows, and to finish the same in a manner and form similar to the one in the new church in Trenton, with a good and decent
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sounding-board over the same." The house was to be "constructed with three pillars on each side of the interior, extending from the floor to the purlin-plates over-head, the same as the aforesaid church or meet- ing house in Trenton."
As previously stated, this building was destroyed by fire Saturday night, December 24, 1823, and when the people came to worship on the following morn- ing they found there only a few smouldering embers and occasional puffs of smoke to greet them. The fire was supposed to have originated from ashes left in the building. No one saw it burn nor knew of its destruction until morning, notwithstanding the home of Morris Ellis was directly across the road, and there were several other dwellings within sight. Un- til the church was rebuilt, in 1825, services were held in the house of Morris Ellis.
The name adopted by the Third Baptist Church of Steuben (Capel Coch), was Zion, and was retained by the organization after its migrations, first to the site north of Remsen and thence to its location with- in the village; and was continued until the dedication of the present church edifice in Main street. Then this name, hallowed by connection with sacred his- tory and divine prophesy, was discarded and the numerical prefix "First" was adopted, a title histor- ically inaccurate and misleading. "The first Baptist Church of Remsen" was organized at Bardwell, in 1809, and though it may not have existed uninterrupt- edly from that date, there had been a regular Baptist organization there for many years, and it was still alive and active when the Baptist Church of Remsen appropriated the title "First," leaving for the Bard- well society the title of "Second Baptist Church of Remsen."
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The first Baptist society formed in Remsen town- ship was organized June 9, 1809. We are informed by Mrs. Eveline Rockwood that,
"There was a little band of Baptists, who used for many years to hold services in the North school-house, as the most convenient place at that time. Daniel Dayton was deacon. Some of the members lived at Alder Creek, some in East Remsen. They were a feeble body, and Deacon Dayton was the main- stay of the society for many years. They did not have stated preaching until the great revival of 1829 when very many united with the church from differ- ent places. Bardwell being the most central place, they built a small church there. Among the officers of the church were Deacons Daniel Dayton, Samuel Bonner, and Nathaniel Rockwood, Jr. Rev. Thomas Z. R. Jones of Michigan preached there one summer. Rev. William A. Wells was pastor for six years, preach- ing at Trenton Falls, Prospect, and Remsen village also. Succeeding him was Rev. Philetus Pirsons dividing the pastorate between this church and the church at Trenton Falls."
Capel Bont (signifying the church at or by the bridge), east of Remsen, was organized about 1830 or earlier.
In 1825 Rev. David Morris and others organized a Welsh Baptist society at Bardwell, aided by Revs. Richard Roberts and Thomas Stephens, and, a little later than 1830, the church was reported to have about one hundred and fifty members. Rev. Owen F. Perry was for many years a most faithful pastor of this church.
An English Baptist society known as the First Baptist Church in Steuben, was in existence at Steu- ben Corners, we are informed by Rev. John Taylor, in 1802, but we cannot find that it was ever incor- porated. One of its earliest pastors was a Rev. Holmer.
A meeting for the organization of a religious soci-
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ety was held at Sixty Acres January 10, 1803, Moses Mitchell and Ebenezer Weeks presiding. The name adopted was "The First Congregational Society in Steuben," and the trustees chosen were Earl Bill, Gains Morgan and David Ward. They held meet- ings in a log school-house at Sixty Acres, but had no regular supply, depending on itinerant preachers and the Rev. Joseph Montague, then a resident of the locality, to preach to them occasionally.
The "First Particular Baptist Church of Steuben," after due notice having been given by Jotham Mitch- ell, was organized January 11, 1823, when Rev. David Griffith and Deacon Obadiah Platt were chosen to preside. The trustees elected were Simeon Fuller, Robert Thomas, Obadiah Platt, Joseph Ingham and Stephen Brooks, Jr.
Immediately following the organization of this society, or March 11, 1823, we find that "at a meet- ing of the inhabitants of Steuben holden at the school- house in District No. 3, of said town, a Baptist organ- ization of the name and title of the Second English Baptist Society in the Town of Steuben" was formed. The trustees chosen at this meeting were Stephen Brooks, Jr., Robert Potter, Abraham Brooks, Jabez Burchard, Jr., and Samuel Sizer, Jr.
The "First Methodist Episcopal Society of Steu- ben" was organized February 13, 1829. David Corey, a circuit preacher, and Earl B. Fuller, a licensed ex- horter of the Methodist Episcopal church, having called the meeting. David Corey and Charles S. Brooks were chosen to preside, and the trustees elected were John Merrick, Archibald Clarke, William Tripp, Jr., Charles S. Brooks and John Shear. This society survived the other religious organizations at the Corners, eventually holding the field alone.
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The Welsh Religious Nationalists in Wales, a Christian body resulting from a movement organized in 1743, separated themselves from the Established Church in 1811, and came to be distinguished as Welsh Calvinistic Methodists. They ordained from a class called exhorters their own ministers qualified to administer the sacraments, the vote of the enrolled members being their consecration to the office. While this is a distinct denomination, the doctrine of the body is summed up in forty-four articles which cor- respond in general to the Westminster Confession of the Presbyterian church, and also the church or- ganization is Presbyterian. Home missions are sup- ported in Welsh-speaking communities, and educa- tional work is active among them.
In dress and appearance the early members de- parted in many respects from the prevailing fashions. Among other things the men most carefully avoided parting the hair above the forehead and turning it toward either temple. So important from an eccles- iastical point of view was this form of wearing the hair that in some parts of Wales a wooden bowl was placed over the head when the hair was cut, the scissors following round about to put it in the orthodox fashion. From this style of cutting the hair came the derisive name of "Round Heads" (Penau Crynion), applied to them as for a like reason it had been applied to the early Puritans, or followers of Cromwell.
Most of their churches-as were some churches of other denominations-were built without lobby or vestibule. The doors, one on either side of the front of the building, opened directly into the church proper in front of the main aisles. The pulpit was between the doors, and the congregation sat facing the late comer. Upon entering the church, in devout de-
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meanor first smoothing the hair over the forehead, some of the men worshipers would drop upon one knee behind the door for a moment of silent prayer before taking their place in a pew. In all of the Welsh churches the women sat upon one side of the house and the men upon the other.
"The First Remsen Whitfield Methodist Society" was organized at the house of Moses Jones in Febru- ary, 1824. Hugh Owens, Evan Griffith and James Owen were the first trustees. A church was built at Pen-y-caerau the following summer, and the first sermon was preached by Rev. W. G. Pierce, August 1, 1824. This is said to have been the first Welsh Calvinistic Methodist church organized in America, though Miss Mary Everett in her historical sketch of Capel Ucha', has shown us that on March 19, 1804, that church was incorporated as the "First Welsh Methodist Society of Steuben," and continued as such un il April, 1805, when it was reorganized as a Con- gre gational society, and thenceforward conformed to the church polity of that denomination. James Owen, a prominent man of the Calvinistic Methodist denomination, and nearly thirty others withdrew by letters from the church in Steuben, and organized, as we have stated, the Pen-y-caerau society. Promi- nent in this movement were Lewis Lewis, David Anthony, Hugh Owens (father of the late John J. and William H. Owens, of Remsen), Moses Jones, and Owen Owen, father of the late Morgan Owen.
Another Welsh Calvinistic Methodist church was organized in Remsen village January 1, 1831; and to the trustees and their successors, Moses Jones and Dinah, his wife, deeded on that date one acre of land, whereon was built that year a stone church, "Whit- field," so called. The trustees chosen at the time of
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organization were Hugh Owens, Edward Jones and William Prichard. The pulpit of this church was supplied by different pastors-Revs. Benjamin Davis, David Stephens, Morris Roberts, Edward Reese, Thomas Williams, T. T. Evans and others whose names are forgotten. Rev. David Williams, known as Williams "Llanidloes," had charge of the church and others near by for about three years, from 1849 to 1852.
The Rev. David Stephens was a devout and earnest man, who labored faithfully for the prosperity of the church. Such was his fidelity to the cause that he sacrificed his time, his means and his health for its welfare and progress. He made tours of the Welsh settlements in this state and Ohio to raise funds for the building, and for extending the Society's field of usefulness. Shortly after his return from one of these journeys, and laborious they were in those days, there appeared here a young preacher from Wales, Rev. Morris Roberts. He was a forceful preacher, of a kind that Wales in former years sometimes sent forth. He located first in Utica, where he remained two years, during which time he frequently preached to this society in Remsen.
About this time the influx of Welsh families to this section was large, and consequently this church grew apace and became a popular and flourishing body. The Rev. Roberts soon gained the favor of its people to a degree beyond the common measure or propor- tion. They clamored for Morris Roberts, and in 1833 they called him to supersede Mr. Stephens. To the latter it was a blow from which he never recovered, and crushed and broken-hearted, he died of the "wounds received in the house of his friends."
This treatment of Mr. Stephens eventually reacted
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upon the church. There still are people living here who remember Morris Roberts as he was in his younger years, before the fire and enthusiasm of his spirit were dimmed by age. He was a man of fine presence, endowed with originality of thought and expression, possessing a most powerful voice, the compass of which from grave to acute and the contrary was a marvel to all who heard him preach. He was a veritable Boanerges-son of Thunder-who in stentorian tone would denounce "the devil and all his works" and de- pict the abject ugliness of sin and immorality as few othes were capable; then, in milder tones he would portray the beauties of virtue and holiness, borrowing his similes from nature and the things of every-day life, stirring his hearers to the depths of their souls.
A few years after taking charge here he preached a sermon that not only stirred their souls, but roused the ire of some of the more conservative and orthodox among them. The subject of this sermon was the "power of man" (Gallu dyn), in which he advanced views that were considered at least unorthodox, if not heretical. The sermon created much excitement, and was fruitful of argument and discussion on every hand, among both ministers and lay people, finally resulting in a summons for Mr. Roberts to appear before the bench of ruling elders or deacons. He stood firm under this ordeal, however, refusing to recant, and shortly after gave them some more sermons along similar lines. Alarmed at the situation, the deacons sent to the Rev. William Rowlands, D. D., of Utica, a pious and learned man, requesting him to come to Remsen to combat the argu- ments and thus nullify the evil influences produced by Mr. Roberts' sermons. Mr. Rowlands responded promptly to the invitation, and forthwith proceeded to administer an antidote to their poisoned minds in the
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shape of a powerful discourse in opposition to the views maintained by Morris Roberts.
By this time many of the members had rallied to the support of Mr. Roberts, and the situation thus becom- ing strained and the relations of the two factions more and more unpleasant, he shortly after withdrew, taking a large portion of the congregation with him. So the stone this church selected for its up-building when it re- jected David Stephens, proved the rock upon which it split. The seceders organized under the Congrega- tional form of government May 22, 1839, held services about two years in the Academy, and ultimately united with the Association of Welsh Congregational churches of this district. Mr. Roberts made collection tours through Madison, Cattaraugus and Allegany counties in this state, and in the State of Ohio, raising funds which, with the contributions of his own people, built Peniel church in Remsen about 1841. This church thrived, and for thirty-two years under his pastorate was counted among the strong religious bodies of the community. Mr. Roberts was a zealous advocate of anti-slavery, and voiced the sentiments of that party almost from its infancy.
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