USA > New York > Seneca County > Romulus > Centennial celebration of the official organization of the town of Romulus, Seneca county, New York > Part 9
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The first legislative act was passed in 1702. The schoolmas- ter under this act, was to be an "able, skillful and orthodox person." In 1784, a Board of Regents was established. In 1795, $50,000 for five years, was appropriated. From 1800 to 1821, $100,000 was annually raised by lotteries. In 1836, New York State received $4,000,000, U. S. Deposit Fund. First Normal School established in 1844.
In 1848, free schools were established throughout the State. In 1867, the odious rate bill was dropped. In 1854, a Superintend- ent of Public Instruction was elected by joint ballot of Legislature. County School Commissioners created in 1856.
Amount of public moneys expended in 1825, $161,340, with
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an attendance of 420,000 scholars; in 1892. $18,203,988, attendance, 1,073,093.
Teachers : Adamı Roelantsen, the schoolmaster, was among the early settlers. Salary not stated. In 1659, Carolus Curtius was sent from Holland. Salary $200, and city of New Amster- dam gave him $So more, with permission to practice medicine.
Licenses : The act of 1702 set forthi, that no person act as a schoolmaster, until he brought a certificate, whether single or married, age, temper, prudence, learning, conversation, zeal for religion. He was examined by word or writing, in reading, writing and the catechism of the church.
In return for these attainments, he received board and from $25 to $30 per year. For years after the Revolution, he was looked upon as a necessary pauper. No wonder he says, " "Tis little they pays me, and little I teaches 'em."
Indians : The education of the Indian, is not of recent origin and the results obtained in 1650, compare favorably with those of to-day. Dominie Megapolensis wrote to the Classis, that one Ind- ian had made such progress in school in two years, that he could read and write good Dutclı. He was given a bible, in order that some good might be done to the Indians through him. Later, the Dominie wrote, "It all resulted in nothing; he has taken to drinking brandy ; he pawned the bible and became a real beast, doing more harm than good among the Indians."
Duties of Schoolmasters: The records of Flatbush, now a part of Brooklyn, recount some of the duties of the schoolmaster, in addition to teaching-town clerk, sexton, fore-singer, toring the bell for all public services, read the Commandments in the morn- ing, and Apostles Creed in the afternoon.
Until near the close of the Revolution, no woman's name ap- pears on the records, as a teacher. Last year, 27,408 taught some part of the legal school year. Superintendent Rice wrote : "It is impossible to over-estimate the value of the influence thus brought to bear upon the daily developing mind and character in our schools. To teach and train the young, seems to be one of the chief mis- sions of woman. Herself high-minded, the minds of those with
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whom she comes in daily contact, unconsciously aspire. Gentle herself, she renders them gentle. Pure herself, she renders them pure. The fire which truly refines the ore of character, can only be kindled by her hand."
Compulsory Education : If the State compels us to pay taxes for the education of all children, should it not compel all children to attend school ? I am looking for good results from the new Compulsory Education law of 1894. It now has a penalty at- tached-the withholding of public school moneys, for neglect to enforce its provisions.
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SENECA COUNTY " POMONA GRANGE PATRONS OF HUSBANDRY."
Responded to by W. M., Andrew J. Bartlett, Esq., of Rom- ulus, a grand-son of Haynes Bartlett, the Revuoltionary patriot and pioneer, as follows :
MR. PRESIDENT :
To me has been assigned the honor of responding to the sen- timent, "Seneca County Pomona Grange Patrons of Husbandry." I cannot better do this, than by giving the inception, objects, prin- ciples, and purposes of the Grange.
The order of "Patrons of Husbandry" or the "Grange" as the order is generally called, was instituted Dec. 4th, 1867.
In 1866, President Andrew Johnson directed O. H. Kelly of the Bureau of Agriculture at Washington, to make a tour of the Southern States and report upon their agricultural and mineral resources. This tour awakened in Bro. Kelly's mind the helpless condition of the farming interest, not only of the South but of the whole country, and he conceived a plan which embraced the union of the farmers of the entire country, for social and educational purposes, as well as for the protection of their interests. Its grand objects, are not only general improvement in husbandry, but toin- crease the general happiness, wealth and prosperity of the country. It is founded upon the axioms, that the products of the soil com- prise the basis of all wealth ; that individual happiness depends
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upon general prosperity ; and that the wealth of a country depends upon the general intelligence, and mental culture of the producing classes.
Women are admitted to full membership, and we solicit the co-operation of woman, because of a conviction that without her aid, success will be less certain and decided. Much might be said in this connection, but every husband and brother knows, that when he can be accompanied by his wife or sister, no lesson will be learned but those of purity and truth.
We ignore all political or religious discussions in the order : we do not solicit the patronage of any sect, association, or individ- ual, upon any grounds whatever, except upon the intrinsic merit; of the order.
We wage no aggressive warfare against any interest whatever. We are not enemies to capital, but we oppose the tyranny of mo- noplies. We long to see the antagonism between capital and labor removed, by common consent, and by an enlightened statesman- ship, worthy of the nineteenth century. We are opposed to ex- cessive salaries, high rates of interest, and we believe that all property should bear its just proportion of taxation ..
We are opposed to such spirit and management of any corpor- ation or enterprise, as tends to oppress the people and rob them of the just profits of their labor. In our order there is no communism or agrarianism.
It is not a political or party organization, yet the principles we teach, underlie all true politics, all true statesmanship, and if properly carried out, will tend to purify the whole political atmos- phere of our country, for we seek the greatest good to the greatest number.
We acknowledge the broad principle, that difference of opin- ion is no crime, and hold that progress toward truth, is made by difference of opinion. We desire proper equality, equity and fair- ness, justly distributed burdens, and justly distributed powers.
These ideas, are the very essence of American independence : to advocate the contrary, is unworthy the sons and daughters of an American republic. Agriculture is the parent and precursor of
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all arts, and its products, the foundation of all wealth. Our work is for the present and the future.
In our agricultural brotherhood and its purposes, we shall recognize no North, no Sonth, no East, no West, but with fidelity to our order, we endorse the motto: "In Essentials Unity, in . Non-Essentials Liberty, in all things Charity."
Thus united, by the strong and faithful tie of agriculture, we mutually resolve, to labor for the good of onr order, our country and mankind.
Singing by the Quartette : "The Old Oaken Bucket."
"EARLY RELIGIOUS ORGANIZATIONS OF ROMULUS- THE BAPTIST CHURCH."
Responded to by Julius F. Hunt, Esq., as follows : MR. PRESIDENT :
The Romulus Baptist Church, was constituted in 1795, the first organized body of believers between the Lakes, Seneca and Cayuga, to take the Baptist name. The church had seven constitu- ent members, and their first meetings were held in a log house, not far from the place where now stands the residence of the late Dr. N. W. Folwell. The early records of this church, unfortuna- tely have been destroyed and we are indebted to tradition and the memories of the older members, for many of the items of interest which have been preserved. The church in 1796 belonged to the Chemung Association, in 1804 to Cayuga, in 1813 again joined Che- mung and in 1820 was dismissed to unite with the Seneca Associ- ation, to which it still belongs. Among the early members of the church were, John Green, John Finton, Samuel Blain, Elijalı Abbott, William W. Folwell, Barnabus Swarthout, Mahlon Bain- bridge, Mrs. Blain, Mrs. Bainbridge, Mrs. John Sayre, Mrs. Swarthout, Mrs. Denton. Without a doubt the following are the names of the early pastors of this church, to the time when date
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can be given, and in the order which they served, the date of their termis being uncertain : First, Ephraim Sanford, then Roswell Goff, Peter Bainbridge, A. Bainbridge, Jehiel Wisner, John Ca- ton, Thomas Brown, James C. Barrett. I11 1797, the church had 14 members. In 1802, it had 68 members; Elder Jehiel Wisner then being pastor, the messengers were Samuel Simpson, William Brewster, Malılon Bainbridge, N. Sutton, A. Miller. The messen- gers in 1813, were Elder Caton, and Isaiah Butler. Other delegates before 1820, were Silas Beers, Deacons Green and Finton, Solomon Moore. John Caton, became pastor in 1808. He was a soldier of the Revolution, a member of Washington's Body Guard, and in his time, one of the most noted characters in Seneca County. As near as can be learned, the first church, which stood where the church now stands, was begun in 1807 or 1808. For a number of years, services were held therein. during the warm weather only, and at private houses during winter. The church was finished in June, 1825.
July 1, 1820, the church voted to receive J. C. Barrett by letter, also called on him to use his gift in preaching the gospel for the church and congregation for one year. He remained until Oct. 16, 1821. John C. Holt having graduated at Hamilton in June, was ordained as pastor of the church, Oct. 20, 1826. Win. W. Brown was called to be pastor June 1, 1328. During his five years pastorate, 84 were added to the church by baptisin. Elder Nathan Otis, became pastor early in 1834. In May 1836, Samuel M. Bain- bridge was recommended by the church to enter the Institution at Hamilton. Elder Otis' ministry was blessed with the revival spirit, more than 80 joining the church during his pastorate. He re-
signed April 7, 1838. The pulpit was supplied for a time by S. M. Bainbridge. C. G. Carpenter succeeded Elder Otis. U. B. Miller followed as supply. David Wright followed, term 4 years ; after which Obed Sperry served the churchi less than two years. Isaac Fargo became pastor in May 1849 and his labors were greatly blessed. He was a man full of faith and of the Holy Spirit.
The church edifice was rebuilt during his ministry at an expense of $2, 500, and the building was turned to face the east, instead of south the gallery which surrounded the audience room was taken away,
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giving place to the present pleasant room above stairs and the lec- ture room below. Elder Fargo baptized nearly 100 converts and the church has ever looked back to this period as its golden age ; at this time John Griffith, B. S. McLafferty and S. V. Marsh were licensed. Two comparatively short pastorates followed, J. S. Webber and Peter Irving. The latter was privileged to baptize 50 believers. M. W. Holmes, was the pastor next in succession, his labors continued from 1860 to 1867. Seventy-nine united with the church while he was pastor. D. D. Owen, the next pastor, remained with the church five years £ He was ordained here in
1867. Geo. T. McNair accepted a call to the pastorate in March 1873, remaining two years In June 1875, Louis J. Gross was engaged to supply the pulpit ; Jan. Ist, 1876, he was called as pastor: March 1876, he was ordained. He remained with the church seven years, when R. B. Stanton came to the field and labored here four years. He was succeeded by Geo. Oliver, who remained until 1890. Then the church called Rev. P. F. Ogden as pastor, and in 1894 he gave place to Rev. Frank LeBar, who is the present pastor. Thus making the number of pastors 27, since the church was organized. Much might be said, of the individual work of these ministers of the gospel while connected with this church, the present membership holding in high esteem the mem- ories of many of them. To know that Rev. Isaac Fargo is still living at Des Moines, Ia., will be an interesting item to many. The church feels a special interest in those who have gone out from it, to work for the Master in other fields, as pastors and teachers Samuel M. Bainbridge, converted here, went out as a Minister of the Gospel, and died a few years since in Ehmira, N. Y. Dr. John Griffith, now of Detroit, Mich., S. V. Marsh, of Monongahela City, Pa., J. Nelson Lewis, Ann Arbor, Mich., Barney S. Mc- Lafferty, Tacoma, Wash., and as teacher, Miss Lisle Bainbridge, who has been engaged with Rev. and Mrs. J. L. Nevius in China.
The church has always been self-supporting, maintaining a highly benevolent spirit, many thousands of dollars having been given to various objects. The land on which the church stands was donated to the society by Mr. W. W. Folwell. The site for the parsonage was donated by Joseph Hunt. The parsonage was built in 1855.
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The church is looking forward to celebrating its 100th anni- versary in June, 1895, when a fuller and more complete history will be compiled and presented.
"THE PRESBYTERIAN CHURCH."
Response by Rev. J. Wilford Jacks.
MR. PRESIDENT AND FRIENDS ASSEMBLED :
We are passing through a period of centennials and anniver- saries, in fact this might truthfully be termed the "anniversary age." This anniversary spirit reached its climax in the Colum- bian Exposition, the whole world uniting in it.
With profound gratitude in our hearts, we may exclaim, "Hitherto hath the Lord helped us." History is inspiring. The past century is especially stimulating to the thoughtful. Methu- saleh could have attended nine centennials, we are fortunate in attending one. But the centennials Methusaleh attended were ex- tremely common-place affairs. I would rather attend the Romu- lus centennial than the entire nine, Methusaleh witnessed. A cen- tury now marks more advance in science, art, human thought and action than ten centuries at some earlier periods. The past cen- tury has been one of bustling activity, organization, getting ready to do the Lord's work. Great things have been committed to us : are we worthy to undertake them. To-day as I have heard the. names recalled, how I wish those men could respond to the roll- call and appear before us, those plain, sturdy, truth-loving, godly, Sabbath-keeping pioneers.
I need not repeat the story our capable historian has told so well; but to our theme: "The Presbyterian Church of Romulus." In 1790 John Fleming removed to this town from Pennsylvania. Then there were only ten or twelve white families between the lakes. He was a man of exemplary piety and with him the relig- ious history of the town commenced. His home was the home of the Missionary, the place of public worship. He sought out every Christian who came to this region and encouraged him to unite with him in worship. He gathered the children together and
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taught them the Shorter Catechism on Sabbath afternoons. Thus he laid a train of influences which led to the organization of a church.
Soon the Dunlaps, Wilsons, and Wartons, settled a little southwest of Ovid village, and the McKnights, McMaths, Lowdens, and Barrs, came in from Pennsylvania, and settled on the shores of Seneca Lake. These were all strong Presbyterians. Says Rob- ert Fleming, son of John : "One Henry Beers came in from New Jersey, and once while hunting the cows I passed his cabin and heard him praying. I was surprised for I did not know any man in town prayed except my father. Soon father found him out and they began religious services together, reading sermons with prayer and praise." The first Presbyterian minister who came here was Rev. Daniel Thatcher, of Virginia, sent out by the General Assembly of 1795. He was a hardy looking man and wore a round crown hat with a broad brin, set up in triangular fashion, a military hat without a feather. . His erect bearing showed him to have been a soldier, no doubt a chaplain in Washı- ington's army. He collected the people in 1796 and formed a Presbyterian church. John Fleming, Alla McMatlı, Henry War- ton and a gentleman from Ovid being the first elders. They en- joyed at least one communion. Through some informality, the organization was soon discontinued ; John Fleming and Henry Warton died and so no further steps were taken, until 1800. For the above mentioned communion, wine was obtained from Geneva, but it having no color, the merchant told the purchaser to color it with the juice of wild grapes, so plenty in the woods. Missionary John Lindsley came in 1800, sent out by the General Assembly, also Licentiates Slemmons and Patterson in 1798, and Rev. Robert Logan in 1799 ; also Rev's. TenEyck and Brokaw of the Re- formed church. One of the young evangelists left his horse at Mr. Fleming's, and taking one of his, started for Geneva. In at- tempting to cross the outlet of Seneca lake by fording, he and the horse parted company, bothi swam out, but on opposite sides of the stream. The young minister walked on to Geneva, and met a cool reception there. His only bed a bench, and he lay in his wet clothes all night. Next day he returned to Mr. Fleming's
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and told him they did not seem to want any preaching in Geneva. The first settlers of that town were not religiously inclined.
A few Presbyterian families settled in North Romulus, now Fayette, and organized a church there in 1801. Land was appro- priated for a parsonage and cemetery. A log church was com- menced, but Germans from Pennsylvania came in and purchased their lands and this organization lapsed.
The present Presbyterian church of Romulus, was organized April 4th, 1802, by Rev. Jedediah Chapman, who also organized the First Presbyterian church of Geneva, also the Ovid church in 1803. This is the oldest Presbyterian organization in the county of Seneca. At its origin it was connected with the Synod of Albany. At the outset without expecting any Home Mission or Church Erection help, the people planted Christian institutions and God's ministers went from hamlet to hamlet, planting churches and gathering in Christ's scattered children. The church was or- ganized in that old red house which many of us remember, stood on the Depue farm, a mile south of this village. There were fourteen members, viz : Alla McMath, Jesse Brewster, Henry Beers, Peter Huff, Frederic Boganoar, James McKnight, Alche Huff, Elizabeth VanCourt, Catharine Stottle, Sarah Karr, Mabel McMath, Hannah McKnight, Jane McKnight, and Rachel Brews- ter. Alla MeMath, Henry Beers, and Jesse Brewster were or- dained elders.
This church was one of the constituent members of the Pres- bytery of Geneva at its first meeting Sept. 17, 1805. The society was incorporated April 6, 1807. John Fleming, Jr., Henry Gard- ner, Samuel McMath, Silas Allen, John Terliune and Jacob Low- den were the first trustees. The trustees, the day of their elec- tion were authorized to select a suitable site for a house of worship. This was not easy for there were so many conflicting interests. Prominent families from both lakes and from Ovid to Fayette, be- longed to the society. Half of the Board of Trustees lived on or near the shore of Seneca lake. But with a self-sacrificing spirit and by the wisdom of God, they selected the spot on yonder ceme- tery hill. The site, as well as the burial ground was the gift of
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Henry Depue, whose daughter, Mrs. Mary Monroe, is still living, having been for 67 years a member of this church, her name now standing first on the roll.
Then there was no village of Romulus, not even a postoffice here, until 1825, when it was moved here from the John Sayre place on Seneca lake. There were only tivo or three log houses here, and a log school house where the Hinkley House now stands, and the children played in the thick woods opposite.
From 1802 to 1807 there were occasional services held in private houses, barns and school houses. In the absence of a pas- tor, sermons were read. Many dated their conversion to the occa- sional visits of the missionary. August 18th, 1807, Presbytery convened to ordain and install Mr. Charles Mosher. The services were held in the grove near the old red house. Having no temple made with hands, the solemn stillness of the forest was broken by the voice of prayer uttering the words of consecration. A most touching service. A little church leaning on the arm of God. An undershepherd sent to watch over, feed and instruct the flock, and in the leafy temple, 110 barrier between man and Jehovah, pastor and people mutually pledged themselves to each other in the Lord. The church then had only 27 members, and these very poor. Still Mr. Mosher was settled on a salary of $300, and the original own- er of the section appropriated one hundred acres of land to the first settled minister of this church, and it fell to Mr. Mosher. Thus he lived without foreign aid. The wives and daughters of the parishioners brought their spinning wheels and spun their pastor's wool, and rumor says, added some of their own.
Those were happy days. In winter the farmers drew enor- mous quantities of wood from the forest, sufficient for the year's supply. Some of you have seen those old apple trees which Mr. Mosher planted 85 years ago; a son of his, a clergyman, is now living in Los Angeles, Cal. When he came, efforts were made to build a church, but it was not until Oct. 22, 1809, that it was dedicated. The pastor preached the sermon founded on Isaialı 56:7, "For my house shall be called a house of prayer for all people." The house was not then completed, temporary seats and pulpit
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being used. Years after they improved the building, but it was always a cold house, on a bleak hill side. Foot stoves were used in cold weather, the women wore thick woolen hoods and the men large red handkerchiefs during service. When bitterly cold, services were held at Henry Depue's. June 18, 1809, it is record- ed, "$1.45 was collected for the education of poor but pious youth for the ministry."
In 1810 the sexton was to have seven dollars a year to take care of the meeting house which "he was to wash twice a year, and to sweep it once a month." It was ordered that "all the preachun done in this town shall be done at the meeting house." It was difficult to build the church, there was little money, no market, and many paid their subscriptions in pork, wheat, and corn, the coin of those days.
The people inade great sacrifices to attend church. Women walked four and five miles ; people came on horseback from Fay- ette. One of the elders, John Williams, lived near Canoga. Modern easy carriages were unknown, and the corduroy roads would have been too rough for their use. Such men as the Flen- ings' brought their own and their neighbors families in large li1111- ber wagons, not only on the Sabbath, but to prayer meetings. They came early in the morning and stayed until the shades of evening crept on.
The sermons were long but the people did not seem to become weary. So regular were those families at church, that it is a legend which probably is true, that one Sabbath when the Flemings' were providentially detained from church, their horses were missed from the pasture and for hours could not be found, but finally were discovered under the church shed standing as quietly as if tied in their accustomed stalls. Not only was the habit of church attendance impressed upon the entire household but also upon their horses.
During the seven years of Mr. Mosher's ministry uro were added to the church, mostly converted under his preaching. Mr. Mosher was well educated, better than most of the ministers of that day. The cause which led to his dismission possesses his-
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toric interest. I have it from one who was a participator in those scenes. It was during the war of 1812; horsemen were riding through the country, rousing the people to guard themselves against the British and the Indians. An ardent Federalist, he preached against the government for continuing the war. A fast day had been appointed, and services were held at the churchi. Among the audience were many whose sons and fathers were in the American army. In his sermon he earnestly opposed the war.
The people were excited and carried the matter too far, for as they left the church the expression "Tory doctrine !" "Tory doc- trine !" was heard on all sides. It is well known that New Eng- land opposed this war and Mr. Mosher being from that country sympathized with its ideas. This people was on the frontier and every moment liable to attack, and their property to be destroyed. no wonder they were excited, and apprehensive for their firesides and their families.
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