Schoharie County NYGenWeb Site
Historical Sketch of the
First Baptist Church
of the Town of Summit
by Thomas Broxholm
originally printed in a publication called Stars and Stripes, 1913
submitted by Franklyn Ingram
electronic text by Doug Boyer
The house between the old church edifice and the old Hix homestead is at present occupied by Frank E. Dyer. His grandparents were Calvin Dyer and Mrs. Betsy Sherwood Dyer, early settlers of the town of Jefferson. According to the old records an Elizabeth (Betsy) Sherwood was baptized May 12, 1811 by Elder Winans and became a member of the first constituted Jefferson Baptist Church. This Elizabeth likely became the wife of Calvin. On the same day George Baker, Seamore Sherwood, Wm. Plank, Polly Gilbert and Mary Milks were baptized. Probably Mary Milks was the wife of Benjamin Milks who built the stone house, still standing and about half a mile west of the cemetery back of the church. Calvin Dyer was the father of Mrs. Adeline Dyer Gallup, who died in Jefferson Village Jan. 27, 1711 and who was born on the farm now occupied by Frank E. Dyer. Adaline Dyer, when a girl united with the second organized Jefferson Baptist Church and married Bedent Gallup and was the mother of miss Cora Gallup of Jefferson and Burton Gallup of the town of Summit.
Eber M. Hix was the father of Elder Eber Hix, born May 9, 1833 and of Miss Emeline Hix, born about 1824 and both now living in the old homestead built by their father. Miss Hix can look away back into the past. In her younger days she had some acquaintance with those who lived in the times that tried men's souls. Incidentally, let us here make a few remarks about her mother's uncle who she remembers well. His name was James Mead. He was a pioneer Baptist preacher in the new settlements of Delaware County, where he first settled. He did not go forth dressed up to date as our missionaries and preachers now go forth. Through the summer months he would be seen, obliged by circumstances, getting bare-footed, preaching the gospel through the section that now embraces Grand Gorge and Roxbury. James Mead in his preaching peregrinations wore "tow pants" that is coarse flax pants. He generally pulled his coat off when he preached. That was at a time about 20 years after the Revolutionary War. He became pastor of our venerable church in the latter part of 1811 and remained as such for 6 or 7 years, when he returned to Delaware County. He died in May 17, 1856 in his 76th year. He never attended school a week in his life, yet he became one of the most efficient ministers of his time. He labored in the ministry for 50 years.
On Dec. 8, 1810 the church meeting was called to order at the house of Waitsill Cleaveland and Elder Winins, or Winans, a traveling minister being present, was chosen moderator. At the meeting it was sought to devise some method to raise money to bestow on the Elders who attend with the church from time to time. Elder Winans was again with the church May 12, 1811 and administered the ordinance. On that same day it was voted that the church meetings be held for the summer at Levi Lincoln's (on South Hill) one-third of the time; at Waitsill Cleaveland's one-third of the time and at Abner Durfree's (he and his wife were received by letter Aug. 10, 1811 and they lived a few rods east of Eber M. Hix's and he was uncle of Miss Emeline Hix) one-third of the time and that the preaching be proportionate in the same manner.
On Monday, March 11, 1811, Elder Crocker, another traveling minister was with the church and after a sermon at the house of Otis Durfee, the following repaired to the water for baptism: Judy Hix, Eber M. Hix, Abigail Durfee, Otis Durfee and Barnard Hix.
Sometime in the summer or fall of 1811 it must have dawned on the brethren's minds that it would be possible for them again to secure a settled pastor for at the church meeting of Nov. 11, it was voted firstly, to raise a sum sufficient for the support of the gospel for one year to come by subscription paper to be circulated through the church and society and if a sufficient sum should be raised by that method the remainder to be raised by the church by an equality according to the judgment of a committee appointed for the purpose.
On Dec. 14, 1811 Elder James Mead presented a letter from Elder Warner's church in Roxbury. He had lately moved in among the people in the eastern part of the church and was to be the pastor.
Of course if they had a pastor, he must have the means of subsistence. He could not sustain his physical nature on faith. Thus at a special meeting held at the house of Jesse Carpenter Jan. 30, 1812, it was voted: "First, that whereas Brother Cleaveland and Brother Lincoln have made a purchase of a lot of land for Elder James Mead, in order to accommodate him for a living amongst us, that the church appropriate their conduct in so doing and consider themselves equally bound with them to bear all burdens that shall come on that account", voted, seconded, and secondly, that Brother Cleaveland and Brother Lincoln hold the lease of said lot till the farm be paid for. 3rdly, appoint Brethren to draw up 2 subscription papers, one on each side of Charlotte Creek, to circulate through the church and society for the purpose of collecting something for Elder Mead's support and make a payment towards the land."
Elder Mead's farm was on the southeast side of the hill, east of what is now Charlotteville village.
At the same special meeting (Jan. 30, 1812) Deacon Chase Hix was set apart as a deacon of the church as was also Levi Lincoln. It would seem that the former had already been ordained a deacon. the latter was ordained some 2 years afterward. we give the proceedings in full, so that we can compare their idea of making a deacon with the custom now-a-days of simply voting that some certain brother serve as deacon.
On Feb. 9, 1814, at the house of Henry Albert a Council was called by the Baptist Church of Jefferson (name not changed to Summit until 1820) for the purpose of assisting them in setting apart to the office of deacon brother Levi Lincoln.
Harpersfield Church sent Elder Warner Lake and brethren Samuel Wilcox and Ebenezer Osborn; Middlefield sent Elder Benjamin Sawin and brethern Edward Right and Aaron Gillet; Roxbury sent Elder Wm. Warren and brethren Calif Mead and Thomas Faulkner, Blenheim sent Elder Orlando Mack and Brother Choat. Worcester (now E. Worcester) sent Elder John Warrin and brother Levi Cushing.
1st. Elder Wm. Warrin was chosen Moderator and Brother Samuel Wilcox clerk
2nd. The Church voted to receive the Council
3rd. Council opened with prayer by the moderator.
4th. Called on Brother Levi Lincoln to tell his Christian experiences.
5th. Appointed Elder Swain to examine the candidate as to his doctrine and knowledge of the Scriptures.
6th. The Council requested the candidate to give his mind respecting the office, work and duty of a deacon. Then the Council retired and after prayer and deliberation voted as follows
7th. The Council voted that they were satisfied as to the Christian experience of the candidate; likewise his knowledge of Divinity and his views of the work and office of a deacon, to which he gave satisfaction
8th. Voted to proceed in setting apart Brother Lincoln by solemn ordination in the following manner; Elder Swain to preach the ordaining sermon, Elder Lake to pray the ordaining prayer, Elder Williams and John Warren to lay on hands with Elder Lake; Elder Mack to give the charge; Elder Lake to give the right hand of fellowship; Elder John Warren to pray the concluding prayer. Elder Swain preached from I Tim 3:13
Elder James Mead continued as pastor with them for another year. In March 1813, four of the prominent brethren were appointed to use their endeavors to collect what had been assigned for Elder Mead the past year. They were more than two months backward on a whole year's salary of $50. perhaps they were intending to transfer the whole amount towards a payment on Elder Mead's farm. But we don't know for sure. However, the old time churches were generally backward in salary and the idea in those early days of being backward on the salary of a minister in the rural districts is a virtue that has been faithfully handed down to many of our rural churches in these times.
At a special meeting held at the house of John J. Clark Sept 12, 1813
it was voted that brother Samuel Stillwell afterwards church clerk, brother Eli Bruce, brother Wm. Simson and brother John Mead should serve as a committee to collect something for Elder Mead for his services for the present year. Eight months had passed and not a red cent of the salary had crossed the Elder's palm! Things looked a little better than the previous year. But we cannot tell from the records what the brethren did in the matter. They seemed to have their minds full in thinking about Elder Mead getting the money to make payments on his land.
Again on Nov. 27, 1813 at a special meeting held about paying money to settle for Elder Meads farm, finally three brethren, namely Samuel Stillwell Eli Bruce and John Mead, were chosen to call on the society to see if they were disposed to pay anything for the present year's preaching.
The records do not tell us what they did about the matter, but the impression made on our minds after considering the records is that the brethern must have thought there was an elephant on the hands of somebody in the farm of Elder Mead. Of course it was the Elder that had to pay for the farm but he had to get the money from the church with which to make the payments, the church at the same time holding themselves responsible for the part the Brother Cleaveland and Brother Lincoln had taken in purchasing the farm.
On Wed. Nov. 23, 1814 at a special meeting at Deacon Levi Lincoln's the church deliberated with Elder Mead as to staying another year. He agreed to stay and the church voted to give him $50. he could use that to help pay his living expenses or to help pay his indebtedness on the farm.
In Sept. 1813 it had been voted that during the winter months the Covenant meetings shall be opened at 11 A.M. and closed at the sun one hour high.
At a Covenant meeting of the church held at the house of Deacon Levi Lincoln sat. Dec. 7, 1816, a peculiar incident occurred. The record says that Henry Albert "riz" from his seat and spake of his unprofitableness to the church and requested that the church grant him the favor of withdrawing the hand of fellowship from him. He would make no explanations what ever. Accordingly, at the church meeting Jan 11, 1817 it was voted that Henry Albert should have a letter of excommunication and the letter was duly written and sent to him. But Henry Albert must have been one of the faithful brethren after all, for in the records nine and a half years afterward, namely July 5, 1826 it was the request of the Baptist Church of Summit that a council be convened at Henry Albert's in said Summit to ordain James Ingalls to the gospel ministry.
And now thru the good memory of Mrs. Betsy C. Ryder, now in her 83rd year, we have learned where old Henry Albert lived. We have already said that he lived in the Hornknocker neighborhood in the town of Worcester. And so he did. But before he lived there he lived in the house in the town of Summit in which Joseph Lincoln Jr. afterward lived and which stood on the corner before you reach the house where the present Deacon Isaac Gage lives. It was a large, long house that Deacon Levi Lincoln was ordained as deacon.
Mrs. Betsy Ryder says that her father at one time worked for old Henry and lived in part of the house and thinks she was born in it. Going east down the road and across the creek and up the hill again and across the road from where Egbert Baker now lives, there once stood an old house. In that house Elder Ingalls lived, But very likely after his leaving the First Summit Church to help organize the new Jefferson Church in 1827 or 1828 he sold his place to Mrs. Betsy Ryder's father, Deacon James S. Martin. Not liking the location of the house, he afterwards built the house across the road now owned by Egbert Baker.
Old Henry was a great sufferer from cancer and no doubt became reduced financially and he finally moved to a small place in the Hornknocker neighborhood and lived out his days there, We are indebted to old John Wesley Albert of Worcester for the information that one of old Henry's sons was named Henry and that he lived and died in Orleans County and also
that old Fred Albert, old Henry's brother, had a son named Henry. They were not members of the first Summit Baptist Church so far as the list indicates.
At the special meeting Wed. Dec. 18, 1816, held at the house of Jesse Carpenter the brethren proceeded to business meeting respecting the wages of Elder James Meal. It would look as though the Elder had received as yet no wages for the year 1816. But the amount had been increased to $60. A committee of brethren was chosen to assess the church and proposed that the money be paid the elder by Jan. 1, 1817. Then the church voted to be holden to the elder for the sum of $60, if he would stay another year and preach with them. And he stays but he closed his pastorate in the early part of 1818 for on Jan 8th it was voted to collect the money subscribed for him.
On Nov 22, 1817 the church voted that the first Monday of every month that two prayer meetings should be held beginning at 11 o'clock in the morning - one on South Hill and the other over in Jefferson.
In 1818 Elder Julius Beeman was called as pastor and before the Associational meeting in Oct. held with the Baptist church in Lexington, the church had become much attached to him for at the meeting held at the school house at the four corners by Mr. Vaugh's Sept 19, our beloved Elder Julius Beeman was appointed one of the delegates. For location of the four corners see further on.
On May 1, 1819 the elder proposed that the church or that part living to the north (or west) of Charlotte River meet once in four weeks and the Saturday before the first Sunday to be the day. It was also voted that the other part of the church regulate their own meetings when to be held and where. This almost looked like as though there would be two separate churches some day. having two separate Covenant meetings, brother Silas Brown served the South (or east) branch of the church as assistant clerk. It was called the east branch sometimes, as note the records of July 21, 1821 when it says: the church appointed a Covenant meeting at John Johnson's for the accommodation of the East branch of the church.
On June 19, 1819 Silas Brown was appointed assistant church clerk of the south branch of the church. Samuel Stillwell, whose father's name was Thomas and who was received into the church by letter Aug. 22, 1907, was the regular church clerk at the time and had succeeded Henry Albert. Samuel Stillwell was father of Col. Stephen Stilwell whose son is the present Stephen Stilwell, living in the old Colonel's old home and whose daughter is the present Mrs. Mary Sawyer. Samuel Stilwell lived on a farm now occupied by David Chickering. Under the apple trees to the east of the house both he and his wife have their last resting place as the tombstones plainly indicate. He was born about the beginning of Jan. 1780 and died July 10, 1861. His wife Elizabeth was born in Sept. 1779 and died June 17, 1852. Both Samuel and his wife were baptized Nov. 15, 1812.
On Sept. 2, 1820, Noah Beeman was appointed clerk to succeed Mr. Stillwell and held the office until Oct. 18, 1823.
A very interesting Covenant meeting was held July 3, 1819 at the house of Deacon Levi Lincoln. Elder James Mead, a former pastor happened to be present and lead in prayer after which the church proceeded to inquire of the members the state of their minds, when there was manifested a good degree of union although there were some complaints of the indwelling corruption and indifferency of mind. Then Seymour Bouton (Boughton went forward and gave a relation of God's dealings with him and spoke of his great love to him showing him his dangerous state and bowing to his will. he also gave a statement of mind and a declaration of faith in Jesus and desired to follow his Lord in the ordinance of baptism. The church received his experiences as being according to the gospel. Then his wife Phebe gave a relation of her mind and of her faith in Jesus in the ordinance. The church gave her fellowship. Then Mrs. Milletent Chickerren (Melicent Chickering, the present David Chickering's grandmother) offered herself
to the church and gave evidence of her faith in Christ and desired to go forward in the ordinance of baptism on the morrow. The church gave her fellowship
On the next day, the Fourth of July, the 43rd anniversary of the Declaration, or as the church records says, the "Lord's Day morning, 8 o'clock July ye 4" the above candidates followed their Lord in baptism. It was a very fitting day and commemorated not only their political freedom but their spiritual liberty in Christ Jesus.
The ordinance may have taken place in the Charlotte River or in the Proper Creek, as it is likely the church exercises that day took place at Deacon Levi Lincoln's. Their pastor, Elder Julius Beeman was the administrator. After the baptism the brethren and sisters returned to their place of meeting for the day and then, as the record says, "the church being together attended to the ordinances of the Supper."
After the ordinances of the Lord's Supper had been observed, Elder James Mead being present, preached from Ephesians 5:1, "Be ye therefore followers of God as dear children." And then the service closed.
In 1820, according to the minutes of the Rensselaerville Association. The church ceased to be called the Jefferson Baptist Church and took the name of the Summit Baptist Church. As late as under date of Nov. 7, 1819, in the church record we notice that the Church of Jefferson met at the house of Levi Lincoln.
In the early days of the venerable church, much time was given to disciplining the offending members.
In Jan. 1811, the church did not approve the manner in which a certain brother had left the place and "unless he came by the first of next June and made restitution, he would be excluded from the church."
Generally offending members would confess their faults and make amends and thus be restored. But sometimes a brother would not be inclined to pay attention to the church. A brother had been accused of stealing. A committee was appointed to inquire into the matter and after investigation, they "did not judge it expedient any longer to extend fellowship towards him." In 1813 a brother was labored with on account of his indulging young people in carnal merriment (probably dancing) in his house and for selling a Bible which was delivered to him (by the Bible society) to give to the poor. They had granted him the privileges of the church without a letter. he was not "a particular member but had been taken under the watchcare of the church. They agreed to wait on him to make things satisfactory, but if they should not gain satisfaction, then they would inform the church to which he belonged. Then they voted that for the future they would admit no person to the privileges of the church in common without a letter.
In the same year James Braman (baptized Sept. 20, 1812, the same day as were John B. VanBuren, John Mead, Abigail Osborn, Lucy Payne and David Rider) was excluded because he did not regard anything his wife or daughters said, even if they were under oath, and that they were as full of poison as snakes and that the woman was confederate with her children.
But Brother Braman was restored to membership again, sat. Oct. 21, 1826 at the church meeting that men at John Riley's in the town of Summit. The record says: "Took into consideration the case of James Braman: after receiving comfortable satisfaction from him, voted to receive him into fellowship."
In August of the same year (1813) a brother was accused of lying and there were some things that looked rather dubious and there was a flat contradiction between him and a certain person named Jeremiah White, but the church concluded that the evidence was not sufficient to prove the brother guilty and dropped the matter.
In the following month Sister Polly Webb confessed that she had sung the carnal song (sentimental or worldly song) in public or a few verses of the same and then the church labored with her but gained not full satisfaction and the discipline was continued.
In 1815 the church attended to the "Surcumstances" of a sister leaving her husband without cause. Also a sister was excluded for denying the most essential points of the gospel. In August 1815 at a church meeting, a brother accused a sister of taking an active part in writing some slander verses against his family. The church looked into the matter and found her guilty and labored to gain satisfaction but could not so she was placed under admonition. On Sept. 28, 1816 she came forward and made a retraction of her wrong doing and was received into the fellowship of the church.
Sometimes a committee was dispatched to see a brother suspected of having been in a drunken condition. One such committee reported having found a drunken in a dull, stupid condition and he was dealt with later on. Sometimes at a church meeting as many as four committees would be set to work to bring brethern back again to walk with the church. Sometimes there was a whole docket of disciplinary cases on hand.
In May 1819, a sister was dealt with for being married to a man who had a wife yet living. Being asked whether she knew that fact, she said she did by reports of the people, but that she understood that he had a "bill of divorcement, as a discharge from the first for lewd conduct". She was considered as under the admonition of the church and was given opportunity to vindicate herself.
From 1810 to 1820 the church's business and Covenant meetings and Lord's Day services were held at the home of the following brethren: On the west side of the Charlotte River, mainly at Deacon Levi Lincoln's on South Hill and also at Lemuel Adkin's and the school house near Lemuel Adkin's. On the east side of the river the meetings were held mainly at Waitsill Cleveland's and also at Jesse Carpenter's and at Abner Durfee's and also at Asa Morse's house and at the school at the four corners near Mr. Vaughn's.
The brethren conspicuous in attending the Association meetings from 1810 to 1820 were Deacon Levi Lincoln, Elder James Mead, Elder Julius Beeman, Deacon Chase Hix, Waitsill Cleveland, James Brown, Thomas Stillwell, John Ripley, James Stillwell, Jonathan Owen, John B. VanBuren, Seymour Boughton, Alfred Boughton, Seth Fancher, and Noah Beeman.
The venerable Church at the Associational meeting, held in the County Line Meeting House with the church in Duanesburgh and Florida, Oct. 11 and 12 1820, reported 83 members. Since its organization up to that time over 50 had been baptized. The other increase had been by letter.
During the year 1821, Elder Julius Beeman remained as pastor, but on Jan. 5, 1822 both he and his wife Charlotte received letters of dismission and recommendation. On Sunday, May 20, 1821, Elder Beeman preached at the house of Seymour Boughton, who with his wife Phebe, was baptized July 4, 1819. Seymour Boughton was the father of Seymour Boughton Jr., at one time Clerk of Schoharie County and who owned and lived in the house at present occupied by Arthur Smith and family and Mrs. Hannah Wilcox. he was also uncle of Harry Boughton, father of the present Jacob and Miss Lany Boughton and who had a grist mill on the stream below the road that goes to Lutheranville from Charlotteville, and he was also uncle to Lucas Boughton, father of the present Dewitt C. Boughton.
At the June 1821 meeting, the church appointed a Covenant meeting at John Johnson's for the accommodation of the east part of the church. Some months later the church met several times at the schoolhouse near John Johnson. Miss Emily Hix, born Dec. 28, 1827, informs us that the school house was about a mile east of their present home which is about 30 rods from the old edifice of the Jefferson Baptist Church. On Sat. June 29, 1922, Elder Reed Burritt was with the church which met at John Johnson's. At the meeting Roderick Lavalley was appointed to lead the singing. The church had no "wooden brother" - an organ - to help in those days, but there is no doubt that they "sang with the spirit and with the understanding." Rhoderick Lavalley lived in a house about one mile southerly from Summit Village on the Jefferson turnpike, not far from the big watering trough.
He moved to Callicoon, in Sullivan County, N.Y. and died somewhere in that section. Alva Joslyn now lives in the house in the town of Summit that Rhoderick once owned. His son John's daughter, Libbie, married Hiam Sperbeck and now lives in Summit village.
Elder James Mead, a former pastor, happened to be with the church, Sat. Sept. 14, 1822 and the next day, Sun. probably conducted services. we said he lived on the southeast side of the hill east of what is now Charlotteville village. We have been on that farm recently and Melvin Sperbeck now lives in Elder Mead's house. It is on the road that starts from the road on which Adelbert Mead now lives, some 30 rods from his house and which runs into the road that goes to Summit village. After Elder Mead had closed his pastorate in the early part of 1818, he baptized his niece, Mrs. Betsy White Hix, in the Lake at Summit village.
The church met in 1822 about equally at John Johnson's and at Deacon Levi Lincoln's. John Johnson's was in the far southeast part of the parish and Deacon Lincoln's was in the middling northwest of the parish. Also, on Jan. 1823 the meetings were held in the school house near John Johnson's, but at Deacon Lincoln's until the 3rd of May, when it is recorded that the church meeting was held at the house of Joseph Lincoln (Jr), baptized Aug 6, 1820. At this meeting Deacon Levi Lincoln and his wife Betsy, both received from Elder Tallman's church, June 27, 1807, asked for letters of dismission and recommendation. The letters were granted, they moved to Rensselarville. In the early church there were 3 Betsy Lincolns; First, the one above mentioned, second, one baptized Sept. 10, 1809, daughter of Joseph Lincoln Sr, third, one that was probably a daughter of Joseph Lincoln Jr and baptized Feb 19, 1826. Jedediah M. Bute baptized by ElderPowers March 14, 1841, brother in law of Mrs. Shubal Smith (formerly Mrs. Levi Hicks, now living in Worcester) married Betsy Lincoln.
After Deacon Levi Lincoln had left this section, then the meetings were held at the house of his brother, Joseph Lincoln Jr, whose place of residence is set forth in a former installment. For several years afterward his house was the prominent place for the meetings in the west part of the parish. he was finally elected to the office of deacon.
On the same day May 3, 1823 Brethren John Johnson and John B. VanBuren were appointed to provide the elements for the Lord's supper and on the morrow, Sunday, was probably the last time that Deacon Levi Lincoln partook of the Lord's supper with the brethren of the First Summit Baptist church. John B VanBuren used to have a store about where Snook and Smith now do business in the village. The building in which he kept store in the present storehouse of the above firm. He lived in the house now occupied by Mrs. Libbie Multer, but which house has since been remodeled and enlarged.
It is also voted on the same day, May 3, 1823, that the church meetings be held on the Sat. before the third Sabbath, one half of the time in each part of the church and that was at the schoolhouse near John Johnson's and at the house of Joseph Lincoln's as already stated.
Elder James Mead was at the church meeting held Sat. Mar 17, 1823 at John Johnson's. He still loved the church that he has served several years and on Nov 15, he offered to return and settle as pastor and the brethren manifested a desire to receive his as the same. But it does not appear that he became pastor a second time.
At the church meeting July 19, 1823, it was voted that brother Silas Brown should improve by way of preaching within the bounds of the church until the church should be satisfied in regard to his duty.
On June 19, 1824 at the church meeting held at the house of John Ripley, Byram Palmer was elected moderator and John Ripley chosen as clerk of the day. It was moved to employ Elder E. Spafford half of the time if he could be obtained.
It would appear that the church had no pastor from Jan 1822 when Elder Beeman left until 1826 when Elder Ingalls became pastor.
One person we must not forget to mention was Frederick Albert, baptized April 7, 1825 and who was married to Sebee Lincoln, a sister of Joseph Lincoln Jr. He lived in the house where Deacon Isaac gage now lives. Frederick Albert was a loyal worker for the church and a staunch member. When he would see men loafing around and neglecting the worship of God, he would say, "Why weren't you at meeting today?" If they began to make excuses, he came down on them like a ton of bricks. He was always drumming up people to go to meeting.
At a church meeting held at the house of John Ripley June 18, 1825, James Ingalls and wife Betsy were received by letter. It was voted to give James Ingalls a license to preach. No doubt James Ingalls now acted as pastor. He was ordained about a year later.
In the proceedings of the church meeting held at the house of Joseph Lincoln Jr Feb 18, 1826, in which the brethren after prayer proceeded to give a statement of their minds, manifesting a union of the church, we noticed a name that seemed to be familiar. The record says that the articles of faith were read and Silas Brown was chosen moderator, and then Jacob Payne came forward and related his experience, which was believed to be a Christian experience and it was voted that he, after baptism, should be received into full fellowship of the church. On Sunday the next day, he was baptized. His wife Lucy was baptized Sept. 20, 1812. Also Betsy Lincoln, the daughter of Joseph Lincoln Jr was baptized on the same day as was grandfather Jacob Payne. Jacob lived on the place now occupied by Erskine Fox and family.
At the church meeting held May 11, 1811, both the Covenant and all the Article of Faith were read. The same thing is again recorded Sept 24, 1814. Concerning the meeting of Aug. 16, 1823, the record says: "10thly. Church received a request from the Church in Worcester (now the present church of E Worcester) requesting our assistance in an ordination. Agreeable thereto we appoint Brethren Thos. Stillwell, Eber Hix, John Ripley and John VanBuren to sit with them." That was the tenth item of business for that day.
In asking for a letter to unite with another church, sister Betsy Lincoln, probably the daughter of Joseph Lincoln Sr, requested a letter that she might be privileged with the Harpersfield Church. It meant a little more to belong to a church as now-a-days.
One brother of good stock, Erastus Allen, a soldier of the war of 1812 and in the same regiment as was the present Peleg S. Tabor's grandfather and born July 18, 1789 and who died March 18, 1873, ought to have been mentioned before. He was baptized in 1818. His wife's name was Esther, born Sept 24, 17-- and who died Oct 8, 1884. She was baptized in May 1818. He was the grandfather of Austin Allen, now living on the old Darius Wayman place, over a mile east of the old Christian Church at the Dugway and on the road going to Clapper Hollow, and a member of the Baptist Church at Masonville, N.Y. The venerable Erastus Allen was the father of five daughters, one of them being named Sally Maria, and four sons, namely, Joel, Justin, Truman and Riley, who once was the pastor of the old Dugway Church. Some of the children were members of the First Summit Baptist Church and some of them were members of the old Dugway church, whose building used to be full of worshippers at one time. Even the galleries were filled, but now it is slowly rotting down. sally Maria, one of the daughters, born Jan 27, 1813, who died in 1894, was one of the faithful members of the Summit Baptist Church, and lived with her mother in the house at present owned by Sherman Wilson, a short distance west from where Austin Allen now lives. The Allen monument is in the cemetery adjoining the old Dugway Church.
Ordination of James Ingalls.
We give the ordination service in full, as found in the old Church Book:
At the request of the Baptist Church of Christ in Summit, a council convened at Henry Albert's (location of his house and house of Elder Ingalls given in the eighth installment) in said Summit on the fifth day of July 1826, at 10 o'clock A.M. composed of delegates from the churches, viz.: From Harpersfield - Elder D. Adams, brethren Sibes Brown, Samuel Grenell, and Eleasar osborn; from Middleburgh - Elder Carpenter, brethren Osanah Wood and Asa Rodman; from Maryland - Elder L. D. Wright, Deacon Ebenezer walling, brethren Oliver Chappel and S. R. Olmstead; from westford - Elder E. Spafford, Dea. R. Bentley, brethren Thos. Bentley, and William Winans; from Middlefield - Elder B. Sawin, brethren Bates and Price; from Worcester (now east Worcester church) - Elder J. Beeman, Elder Butler, Deacons Holmes and Wright, brethren Simpson and Essex; from Summit - Brethren Palmer, VanBuren and Ripley.
"Dea. Martin and Brother Bailey being present from the Blenheim church were invited to a seat in the council.
"The church voted their acceptance of the council, and after prayer by Elder carpenter, the council organized by appointing Elder Sawin Moderator and Elder N. D. Wright, clerk.
"The church in Summit presented brother James Ingalls as a candidate for ordination, and finally the council called on Brother Ingalls to relate (1) his Cristian Experience, (2) his Call to Preach the Gospel, and (3) appointed Elder Adams to examine the candidate on the System of Divinity, his Doctrinal Knowledge, Views of the Gospel Church, Discipline etc.
"At half past 12 o'clock P.M., council voted to adjourn for consultation, to meet the assembly again at 2 P.M. and after prayer by the moderator, retired to the house of brother John Ripley; and after deliberation resolved unanimously (1) that we are satisfied with Brother Ingalls' Christian Experience; (2) that we believe him called of God to preach the Gospel; (3) that his Doctrinal Knowledge and Views of the Gospel are satisfactory; (4) that we believe the time has come to set brother Ingalls apart to the work of the ministry by solemn ordination.
"Therefore, they laid out the parts in the following order, namely: Elder Adams to preach the sermon; Elder Sawin to pray the ordaining prayer; Elders Butler, Spafford and Sawin to lay on hands; Elder Carpenter to give the charge; Elder Beeman to give the right hand of fellowship; Elder Butler to address the church and society, and Elder Spafford to make the concluding prayer.
"All of which was done in a satisfactory manner.
"Benj. Sawin, Moderator;
"N.D. Wright, Clerk"
In 1826, Elder James Ingalls was the regular pastor, and remained as such until some time prior to the organization of the new Jefferson Baptist church.
On July 15, it was voted "that the church meeting should take place for the future on South Hill, Saturday before the 4th Sunday of every month." That is the day the Covenant meetings are now held.
On August 26, it was resolved that the church meeting "take place at the house of John Ripley, once in two months, on South Hill." John Ripley's house must have been not far distant from old Henry Albert's, where Elder Ingalls was ordained. On alternate months the church meeting was at the schoolhouse near Matthew Burnett's. Miss Emily Hix says that it was the same schoolhouse that was near John Johnson's, and about a mile east of the old edifice of the Jefferson Baptist Church, organized in 1827, perhaps early in 1826.
A new schoolhouse had been built to take the place of the old schoolhouse near John Johnson's, and it must have been a little nearer to Matthew Burnett's than the old one, and hence the meetings were announced at this time as held in the new schoolhouse near Burnett's. the church had procured the privilege of holding the meetings there, the church agreeing "to pay all damage sustained by their having meeting in said schoolhouse." Enoch White was appointed to take charge of fire on meetings days.
On Nov. 11, 1826, the church meeting was held at John Ripley's. It was resolved "that brother John Ripley, John B. VanBuren, Abiram Palmer and Eber Hix be a committee to look into the concerns of Elder James Ingalls with regard to his support and the support of the gospel."
At the Covenant meeting held at John Ripley's in the town of Summit, Dec. 23, 1826, it was resolved "that preaching on the Sabbath be held once a month at the school near Esquire Markham's (in Jefferson), and once a month in (town of) Worcester, and once a month at the Schoolhouse near Mr. Janes' in (town of) Summit."
Discipline in 1827.
The church was much grieved with one brother for not traveling with the church, and "for tolerating shows in his house and joining in gambling, like playing ball, pitching quates (quoits), rolling ninepins, and the like," and also "for selling liquor to townspeople on the Sabbath." After considerable labor with the brother, the hand of fellowship was withdrawn.
We now have reached the end of the first lot of records of the venerable church.
Thirty-nine members dismissed
Sometime between the Associational meeting in 1827, and the Associational meeting of 1828, thirty-nine members were dismissed from the Summit Church and formed a new church named after the first name of the church, namely Jefferson. The new Jefferson church was received into the Rensselaerville Baptist Association held at Slonesville (now called Sloansville, but called Slone's village in the Rensselerville Baptist Associational Minutes for 1827.) on the 8th and 9th of October 1928 and reported 42 members, with Elder James Ingalls, as pastor. The brethren of the Jefferson church sent him and brethren Bela R. Brown, Enoch White and Abiram Palmer as delegates to the Association.
The Jefferson Baptist Church existed for over forty years. Its first regular pastor, as above stated, was Elder James Ingalls, and its last regular pastor was Elder W. M. Hallock, brother of our old mother in Israel, Mrs. Hepsy Robbins, who was baptized and became a member of the First Summit Baptist Church, Dec. 26, 1852, and who will be 88 years old this present month - on September 21, 1911. Sad to state it, the Jefferson church passed out of existence about 1869. There is no
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