USA > New York > Wayne County > Rose > Rose neightborhood sketches, Wayne County, New York; with glimpses of the adjacent towns: Butler, Wolcott, Huron, Sodus, Lyons and Savannah > Part 40
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sweat and suffered under the roof, with more or less hay seed down his back, cursing the day he was born, is driving the horse. Do you believe this visitor from the cemetery would sigh to any great extent for the old times ? But since he is out, let's take him further and show him some of the utilities never dreamed of when he walked the earth. A creaking sound up aloft attracts his ears, and his eyes wonderingly behold the arms of an immense wind-mill. " Well, I vum ! What's that for ? That beats all the contrivances of my day. We used to make little ones for fun, but this looks like business." "My revered ancestor, this is to pump water for the stock and to force it, when necessary, to all parts of the house and barn." "Do tell ! But I don't see any well for the water to come from, and I think that you folks of this centennial spell must be trying to live without work. In my day, we thought it the proper thing to drive the critters to the creek, summer and winter, and when it was real cold, it was somebody's job to keep the hole through the ice open. But just tell me where the water comes from. What ! you don't say that they just drive a pipe right down into the ground, and then set this 'ere thing to going ! If I had only known all about that, what a pile of digging and tugging I might have saved when I dug that forty-foot well, near the house, and stoned it up. But say, what's this about forcing water all over the house ? You don't mean to say that you have a cistern away up under the roof, and that you can let water run from it to every room in the house ? . What's that ? Water runs into the bath-room ? You don't tell me that you've got a room where you can swim summer and winter ? Say ! let's get along toward the house. I want to look in. Bath room ! Well, I'm beat now ! When I was in my prime and the work was done, 'long toward night, we used to hitch up and all the men and boys went down to the pond and jumped in and splashed around till we'd had enough, but in the winter, why, we sort of waited till summer again; but here you tell me that you can go in all the year around, and with warm water, too ! Now, just hold on ; that's going it a little too strong. I can believe a good deal ; but warm water to swim in in winter ! That won't do." However, our doubter enters, and where the capacious fire-place once devoured cords of wood, he beholds the modern "air-tight," consuming only a tithe of the matter, yet sending out vastly more heat, and as for convenience, as far beyond the fire-place as that was better than a stump fire. He soon understands how water may be heated and sent to the bath or any other room in the building. He beholds carpeted floors, where in his day they were, at the best, sanded. From the parlor or sitting-room come the notes from piano or organ, and his ears are delighted with sounds that were never heard in life. The tables are strewn with books and papers, telling of the doings of the outer world. Letters come from hundreds of miles away, yet have occupied only a few hours in coming. A relative enters,
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who, twenty-four hours before, had left a point so remote that at the beginning of the century, to reach it would be the event of a life-time. A telegram is received, and the ghostly visitor will not credit the time and distance involved, and when the tinkle of the telephone bell calls him to the receiver and he hears distinctly the voice that must be miles away, his wonderment reaches its climax and he retreats to the quiet and seclusion of his grave.
Our ancestors were eminently sober and God-fearing men. They early organized their churches, though they were first identified with the Pres- byterian Church of Huron. In 1825 the Rose Presbyterian Church was organized, and its first settled pastor was the Rev. Jonathan Hovey. Over it have ministered men not unknown to fame; among others that William Clark, known to the old inhabitant as "Priest" Clark, who could think out his sermons "at the tail of his plough." His son, Colonel Emmons Clark, has just resigned his twenty-five years' command of the famous New York Seventh Regiment. Daniel Waldo was here two years, from 1837, a man who survived his one hundredth year. The Baptist or- ganization has long served its day and generation, a type, in its inflexible principles and purposes, of that rock on which it is founded. Its pastors have been men popularly identified with all that conduced to the good of the town. The Methodists owed their planting to that horseback ride in 1812 of Daniel Roe, from his home, near Wolcott, to the session of the Genesee Conference in Lyons, and, although the session was over, he prevailed upon Bishops Asbury and McKendree to send a supply to this section. These roving Methodist bishops have left us very pleasant impressions of our country. In his journal, dated Thursday, July 2d, 1807, Asbury says : "This is a great land for wheat, rye and grass ; and. the lakes, with their navigation of vessels and boats and moving scenes, make the prospects beautiful." Meeting in barns, homes and school- houses till 1824, the society in Rose was formed and has continued stead- fast to date. Perhaps no one in this gathering is more closely connected with all these bodies than myself. My great grand-parents, Aaron Shepard and wife, were constituent members of the Presbyterian Church, and Mr. S. was its first deacon. By its pastors the funerals of my ances- tors were conducted. One of the first deacons of the Baptist Church was: George Seelye, my grandfather, and for more than fifty years he went in and out among you. In the pews of the building every Sunday were gathered more immediate relatives than often falls to the lot of one mortal. By the Methodist Church my paternal grandfather was long licensed as an exhorter and local preacher, and from it my own father, who to-day sits. beside me, went forth to his long ministry. As a member and as a work- er, my beloved uncle was long identified with it. By its pastor his funeral
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sermon was preached, and now, in our cemetery near, he awaits the resurrection. Beyond that range of hills, to the eastward,
"Under the sod and the dew, Waiting the Judgment day,"
Deacons Shepard and Seelye, with "Father" Roe, were laid by gentle hands, to sleep the last long sleep with their kindred till God shall bid them rise.
Our forefathers were foremost in all that pertained to the good of mankind. As early as 1829, a temperance society was organized, which included nearly all the citizens of repute in the town, and they subscribed to this pledge: "We, the undersigned, do agree to abstain wholly from the use of ardent spirits, except for medical purposes ; not to furnish them as a part of hospitable entertainment, nor to laborers in our employ; in no case to give or vend them either by large or small measure, so as know- ingly to countenance the improper use of them, etc." Who can tell how much this society may have prompted the sober record of Rose for the intervening sixty years! Its first president was that sterling settler from Connecticut, long known to us as Deacon Elizur Flint. Of the first board of managers only Stephen Collins survives, but among his associates were Dr. Peter Valentine and Samuel Lyman, of course.
These fathers of ours early became convinced of the total depravity of slavery, and abolition was long a popular doctrine. That barn of Samuel Lyman, the first framed structure raised in town without the use of liquor, became the fit harboring place of the escaped bondman, and by Lyman and his neighbors he was helped on to Canada. Such principles constantly instilled into the minds of the youth of this town, made it a good recruit- ing place when the war of the Rebellion broke out. The farmers' boys were among the first to put on the blue and to wear it till death came or the Rebellion was ended. Were there in our village a soldier's monu- ment (how devoutly I hope the day may come when it may be a reality), and upon it were to be inscribed the names of the battles participated in by those who called Rose their home, the list would include almost every one during the War-from that terrible defeat at Bull Run, through the Peninsular Campaign, Fredricksburg, Gettysburg, the Wilderness, the Valley, the Gulf, to Appomattox itself; in every one of these, Rose boys were present, and if in lasting granite we could tell the story to our chil- dren, what a lesson it would be!
My friends, the Fourth of July, ever sacred, ever memorable, never has a more fitting observance than when, as to-day, "Auld Lang Syne" is renewed. While pealing bell and roaring cannon recall the days when battles raged, let us rather think of those patriots who, with resolute in- tent, pledged to each other their lives, their fortunes and their sacred
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honor that liberty should ever be maintained on this continent; and as they were faithful to their promises, so let us, of a later day, pledge anew our fealty to all for which the fathers suffered, and, like them, make our lives well rounded and useful.
However many are here to-day, there are places we would like to see filled. How would it gladden our hearts if, from his resting place, Deacon Flint could look upon us. Simeon Barrett, so lately departed, would shed lustre on this hour. Thaddeus Collins would, as of old, rub his hands together and say : "I feel that it is good to be here," and, Mr. President, what would we not give could your honored father, Harvey Closs, be a part of our exercises in person, as he is in memory? Can you not fancy the merriment that would follow were the cheery voice of Dudley Wade to resound in our midst? What an outburst would ensue should Eron Thomas arise to address you, or Dr. Dickson come among us! We would willingly be ailing if, from his tomb, we could draw our first physician, Peter Valentine, whose son has so long and so honorably served his town. Chauncey Bishop, Jonathan Briggs, Henry Graham, John Gillett, the Lovejoys, Chaddocks, Lees, Merricks, Kelloggs, Smiths, Hendersons, Seelyes, Munsells, Lambs, Jefferses, Roes, Aldriches, Mitchells, Stewarts, Vandercooks, Griswolds, Deadys, Covells, Towns, Collinses, Vanderoefs, Colborns, Dickinsons, Hickoks, Shermans, Osgoods, Phillipses, Fullers, Chattersons, Ellinwoods, Oakses, Osbornes, Allens, McKoons, Andruses, Benjamins, Catchpoles and Finches-all these and the many more who have made the town what it is, would we gladly welcome here to-day. And though we may not see them face to face, yet may our spirits join with theirs in devotion to this home of ours, pledging ourselves to the maintenance of its fair name and our undying love for the town of Rose and for the county which is now in its second century; and when fifty or a hundred years hence our descendants celebrate, may they, as truthfully as we to-day, repeat these words :
"Ye hills of Wayne! ye hills of Wayne! Ye woods, ye vales, ye fields of grain! Ye scented morns, ye blue-eyed noons! Ye ever unforgotten moons! No matter where my latest breath Shall freeze beneath the kiss of death- May some one bear me back again To sleep among the hills of Wayne! "
THE ROSE M. E. CHURCH-1824-1889. READ AT ITS RE-OPENING, AUGUST 27TH, 1889.
BY ALFRED S. ROE.
"Nor heeds the sceptic's puny hands,
While near her school the church-spire stands." 1
-Whittier.
The territory now covered by the Rose Church was included within the bounds of the Philadelphia Conference from its organization till 1810, when the Genesee Conference was formed, with the exception of the single year, 1808, when it formed a part of the New York Conference. From July 20th, 1810, to 1829, it continued as Genesee territory. Then came eight years of connection with the Oneida Conference, or till 1836, when the Black River Conference was organized, and as a part of it, we find ourselves till 1869, when the Central N. Y. Conference was begun. Again, in 1873, when the new adjustment came, Rose fell under the former or latest name and so continues to date.
Were we to mention the districts upon which our vicinity has been located, they would be in Albany, till 1803; then Genesee till 1808, when it was Cayuga one year ; from 1809 to 1811, inclusive, the Susquehanna ; from 1813 to 1814 it was once more the Genesee, and then, viz., in 1814, it became the Chenango, and so remained till 1820, when it passed into the Black River limits. Again, in 1825, it is the Chenango, but in 1828 it returns to the Black River, and there remains till 1833, when it forms a part of the newly constructed Oswego district. There is no further change till the new conference lines, in 1869, threw it into the Auburn bounds, and there it is to-day.
As to circuit names, the very first, in the least looking this way, were Herkimer, Otsego and Seneca, which appeared toward the end of the last century. Oneida and Cayuga are found in 1799. In 1803 appears Ontario, and in 1806 we have the very neighborly name of Lyons. The moving into that town of Methodists from Maryland, gave the denomina- tion an early start there. Sodus is the next name in which we are inter- ested, and this is in 1813. In 1817 a division occurs, and we form a part of Cato, and so continue till 1821, when we take the significant title,
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Victory. O'er all victorious we remain till 1832, when we assume the Rose, and thus crowned, remain to this year of grace, 1889.
We can only conjecture as to who of the early itinerants passed this way: In 1793 the Rev. Thomas Ware was appointed to the Albany district, and he states that his ride included Herkimer county, which then extended to the western line of this town. Grand old Revolutionary soldier that he was, we would like to think that our soil had borne the impress of his feet, and that the forests once standing here had resounded with his voice as, in passing through, he chanted the praises of God, a freqnent diversion of these almost homeless wanderers. Freeborn Garrettson was one of the earliest appointed ministers to the circuits, which may have included our bounds, but during all these years we have no knowledge of our present town limits holding any permanent settlers. There was, however, a semi- nomadic population that was here to-day and there to-morrow, forerunners of that stable class, which, following, cleared up the land and built for themselves comfortable homes. But there was no habitation too primitive for our Methodist pioneer, and I love to believe that at the very earliest date he sought out the settlers here. In 1807 Bishop Asbury records his pleasant impression of Lyons, where he was the guest of his Maryland friends, the Dorseys, and in Esquire Dorsey's barn, in 1810, the first session of the Genesee Conference was held.
From notes contributed to a Wayne county paper by C. S. Jewell, now of Fleming, N. Y., I learn that regular Methodist ministrations in our vicinity were indebted to Daniel Roe, of what now constitutes the north- west corner of Butler. A native of Brookhaven, Long Island, he had begun his married life in Connecticut, where his Methodist zeal was appar- ent, for I find that he is accounted the founder of our church in the town of Derby of that good old land of steady habits. Revolutionary troubles had compelled his father's family to take up their abode across the Sound, and it is more than likely that his start in Methodism was had through the preaching of Jesse Lee, who first penetrated the chosen field of the "Standing Order." At any rate, when, in 1812, he became a central N. Y. pioneer, his latch string was always out to anybody who could bring tidings of great joy. His learning of the session of the Genesee Conference at Lyons, July 29th, 1812, was somewhat late, but he hastened away upon horseback to that place and secured the appointment of a preacher who would restrict his wanderings to a range embracing what is now several counties. His own house was the chosen scence of preaching services at times, while the school-house near was often called into use. On such con- siderable occasions as quarterly meetings, no less commodious structure than his recently constructed framed barn would suffice. That building is still standing. The story is told that a certain minister, noted in the annals of another denomination, when told that Mr. Roe had secured the
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·coming of the Methodists, said : " Well, let them come; we'll soon root them out." To this, Daniel Roe responded : " If he is a mind to be a hog and root, why, let him root." From results, one may conclude that the rooting scarcely more than loosened the soil, thereby rendering our growth all the more vigorous. The preachers who rode this great circuit, Zenas Jones, Ebenezer Doolittle, John Rogers, Joseph McCreary and Joshua Beebe, have their names written not only in our record of Methodism, but we trust in the Lamb's Book of Life. Theirs were names long revered in a section of country covering nearly the whole extent of the Middle States. Their purses did not wax plethoric at the expense of their people, for we find that their average support was $84.65 per year. In 1816 Joseph McCreary received items as follows: Five and one-half bushels of wheat, $1.75; thirteen pounds of pork, 123 cents ; sugar and lard, 12} cents ; ten pounds of venison ham, 0.4; six pounds of flax. If, however, the preacher fared poorly, so did his people. Money was a rare article, scarcely to be had at all. The first local preachers were Samuel Bentley, John Seymour, Jacob Snyder and Joshua Beebe, who afterward entered the traveling con- nection. Daniel Roe, Thomas Armstrong and Stephen Sprague were the first class leaders.
Under the name of Cato circuit, matters progressed till 1821, when Victory began, and during its eleven years of existence, societies were or- ganized as follows : Conquest, October 19th, 1822; Hannibal, March 23d, 1825 ; Butler, April 8th, 1826 ; Rose, September 21st, 1827 ; Clyde, Janu- ary 22d, 1831. The society at Daniel Roe's in 1812 finally became the foundation of the Wolcott Church. The foregoing dates refer to the holding of the first quarterly meetings. Classes, as we shall find, were organized much earlier.
So much for the nebulous portion of our church history. Now follows a period when the sun glimmers through the clouds and we can obtain some definite knowledge. Probably the first permanent Methodist within the confines of our present town was Alfred Lee, the forerunner of the other brothers-Lyman, Joel and John-who came down to us from the Green Mountain State. He came early in the century, and we may suppose that his Methodist start was had up among the rugged scenes of Vermont, through the labors of Garrettson, Hull and others. In 1818 or 1819 Caleb Mills, a local preacher and a carpenter by trade, used to conduct prayer meetings in the log school-house, which stood on or about the site of what was so long the post office. There are those who still retain a recollection of his wide-brimmed white hat and quaint attire ; for in those days dress and walk as well as conversation proclaimed the Methodist. In 1824 Charles Thomas and family moved into the town from Pompey, Onondaga county. He and his active, vigorous wife were trophies of the preaching in that section, begun as early as 1803. With them came, in
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their employ, Zemira Slaughter, who was born in Willington, Conn, Sept. 11th, 1802. Though young when she came hither, she had been six years a member of a class, having been converted under the preaching of Daniel Barnes, who was a presiding elder in these parts in 1823-4. She was bap- tized by Abner Chase, a man long held in reverence by those who knew him. With this reinforcement our founders proceeded to organize a class, and in 1824 this very important step was taken. The names were Charles Thomas and Polly, his wife, Alfred Lee, William Watkins, Abigail Bunce and Zemira Slaughter. Mr. Lee was the first leader, and he has been described to be as talkative, energetic and a great worker in every way. Charles Thomas was an active business man, but it may not dis- parage him in the least to state that "Sister" Thomas was more often referred to in matters spiritual than her husband. She was short of stature, somewhat stout, very early married, the mother of a numerous family, but the very embodiment of zeal and energy in all respects. She frequently led the class herself, and her home was the chosen abode of the itinerent in passing. William Watkins, of Welsh birth, came with the Thomases, and was a tanner by trade. Abigail Bunce was the most noted teacher the old town of Wolcott ever knew. Renowned in her schools, she was equally worthy of recollection in the church. Of a tall, commanding stature, she was sure of a hearing whenever she arose. Of all these be- ginners, only Zemira (Slaughter) Bishop remains this side of eternity. As the wife of Joel Bishop, who was of Baptist rearing, she went with him to his church home, though she accounted herself a Methodist for fully eighteen years. Though her name may not appear on our books to-day, we are none the less sure that she can read her title clear, and we rejoice that bodily she can be with us after all these many years of pilgrimage, and on this occasion with us be glad at the sight of what God hath wrought. From the diminutive log school-house to this church, truly the step is a long one. Charles Thomas died in 1830, comparatively young. His wife, as Polly Clark, died in 1863. "Aunt Nabby" Bunce finished her journey in September, 1875, at Red Creek, at the age of eighty-two. William Watkins, the father of Mrs. Lawson Munsell of the Wolcott Church, died in Portland, Oregon, November 3d, 1882, having left Rose about 1827. Alfred Lee joined the procession westward to Ohio, and there died May 26th, 1868, aged eighty-five years.
The first meetings of these people were held in the log building, erected by the first settlers for school purposes; but even this was sometimes closed to them, whether on account of their noisy ways or through accident, I cannot state. However, if the door was locked, they were in no way cast down, for they would have their meetings somewhere, and have been known to adjourn to logs, lying at right angles to each other, back of the school-house, and upon such improvised seats to conduct their religious
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classes. They had not long to wait for increasing numbers, since a revival speedily followed, and before the fall of snow their class numbered thirty. Early in the twenties, extreme measures in the collection of church dues among the Presbyterians of the Port Bay, now Huron, Church caused many withdrawals, and the consequent increase of the Methodist Society. Owing to a misapprehension of the terms of their subscription, many had refused to pay, and hence had been sued. Naturally they felt aggrieved.
In their first summer Ellis Ellinwood and wife, who came up from Oneida county, joined them and remained steadfast to the end of their long and useful lives. Till 1832 there is not a written word to chronicle the work of this small band of Chistians, yet by their fruits we may con- clude that they.delved well in their Master's vineyard. The first quarterly meeting, in 1827, was held in Charles Thomas' barn, then standing where now is the store of George A. Collier. As George Gary was then presiding elder, we may suppose that he was present. Mrs. Bishop retains a pleasant memory of some of the early pastors, having vividly in mind Revs. Jones and Doolittle, and can yet tell of the sermon preached by Charles Giles at quarterly meeting, proclaiming it both eloquent and good. I should state that her recollection of these men is coupled rather with the Pompey circuit than with that of Rose.
Later, when the Collinses had become connected with the church, meet- ings were held, at times, in the barn of Thaddeus Collins, 1st, and Alpheus, his son, standing somewhere near the residence of Mrs. Harvey Closs. The quarterly occasions were made much of and large congregations assembled, sometimes coming from great distances. Our venerable brother, Stephen Collins, has told me of their going to Daniel Roe's, in Butler, and even to Victory, saying: "I have made more acquaintances at one of these meetings than I made during an eight years' residence in Lyons." Our founders were eminently a social people. I would that our later representatives might emulate them.
) We have only the barest glimpses of the ministers who passed through in these early days. Brother Stephen Collins, though eighty-seven years of age, was not of our body in his youth. His parents went to the Port Bay Presbyterian Church, while he first heard Baptist doctrine as expounded by Elder Smith, but later he cast in his lot with us, and here abides to-day. He says that regular preaching was had at Stewart's corners earlier than in the Valley. He recalls Joshua Beebe, 1818, Palmer Roberts, 1819 and 1820, while Wm. W. Rundell, 1821, used to put up at his father's house. Presiding Elder Renaldo M. Evarts, 1820 and 1822, lingers also in memory's gallery, while Enoch Barnes was to him like a brother. Seth Youngs and J. M. Brooks, 1823, are remembered as active, go-ahead men, the latter considerably the younger. James P. Aylsworth was the pastor in charge of Sodus circuit in 1824, and once,
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