The Rise Of The Baptists In Pine Plains, New York 1812-1912

THE RISE OF THE BAPTISTS IN PINE PLAINS, NEW YORK 1812 - 1912 by Mrs. Philip A. Lyons

Part One: The Earliest Years

Isaac Huntting had access to a Record Book of the Baptist Society as is evident from the account in "Little Nine Partners", his book about Pine Plains, and from a newspaper article he did for the Pine Plains Register about 1890. After the death in 1912 of Harding Gale, who had been a Trustee of the Baptist Society, the books in his estate were sold to a dealer. Happily, Charlotte Slingerland Kester, rummaging in a book dealer's in Canaan, Connecticut, saw the Record Book, paid five dollars for it and she and her sister, Julia Slingerland Jordan, both direct descendents of one of the founders of the society (Cornelius Huested) presented it to their cousin, Dr. Paul Duxbury, who was living in the Cornelius Huested house so often alluded to in the Record Book. When Dr. Duxbury died some years ago, both ladies searched the house for the book. In spite of the extremely neat housekeeping of Mrs. Duxbury, they couldn't find it. Giving up the search, Mrs. Jordan was going out of the house through the kitchen and, as a last hope, opened the dutch oven door. The book was there, safely hidden from fire and mice!

This Record Book, and Huntting's "Little Nine Partners" provide the source records for this research paper. Because the Record Book includes the names of every member , many of whom were not among the leaders of the community who have been memorialized by Isaac Huntting, and because such as these reveal the human side of any historical era, this record is a special treasure.

Besides the weekly records kept by an elected clerk, the first twenty pages of the record book refer to the circumstances from 1812 on, which led to the founding of the Baptist Society and which inadvertantly revealed the distress and heartache of a minority group "left out" of the orderly progress of a community. These were prepared by Justus Boothe.

As early as 1740, there was Christian religious activity in Pine Plains. The Moravian mission existed for 6 years in the Bethel area at the southeast part of the town, working among the Shecomeco Indians. In Bethel itself, a church was built in 1746 on Lot No. 30, Little Nine Partners, by Lutherans including Johan Tice Smith and Michael Rowe. In 1769, the deed to that property was acquired from Peter Livingston, honoring a verbal promise of his father-in-law, James Alexander, to the acre of land for 23 years (occupied but not owned by the Lutherans) to "erect a new edifice or church thereon, or keep the old church in repair for the worship of the Almighty God as practiced by the Lutheran Evangelical Church." Other Germans and Dutch built the Red Church in 1772, east of the village about two miles on the present Route 199. The Methodists used a building at Attleburg in the most northern part of the town of Stanford. The Quakers met first at Charles Hoag's house in 1799 in Bethel and then built a meeting house in 1807.

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The Presbyterians were content until 1813 with existing churches, or the ballroom of the hotel on the southeast four corners.

There were not enough members of any sect to build a large church good enough to be proud of", and in 1813 many people got together to build a Union Church. Shares were sold, the church was built by carpenter Elijah B. Northrup, and a public sale of the seats was held. After the sale, it was resolved, however, to limit services to Presbyterians, Dutch Reformed, German Lutheran, Episcopalians and no others. The Baptists and Methodists were left with "neither Lot, nor Part in the matter", even though they had helped build the building and had bought seats.

To compound the injustice of having contributed to the expense of a Union Church and then being left out, in about 1819, a Rev. Robert A. Armstrong, Presbyterian minister from Orange County, received a call and shortly thereafter showed himself "hostile" to any denomination other than the four acceptable ones, "the Baptists coming in for a full share of the Odium which was dealt with no unsparing hand". The Methodists were also attacked by Mr. Armstrong. The Baptists, however, humbly asked permission to use the Union Church during the time of a Sunday afternoon not occupied by any other denomination and, after some delay, consent for preaching was rather grudgingly given, upon "good behavior or the pleasure of the Trustees". On every fourth Sabbath, Elder John Buttolph, pastor of the Church (Baptist) in Northeast (now Millerton) preached until about 1822. Mr. Armstrong chose publicity to criticize Elder Buttolph who continued preaching for two years. Then Elder Luman Burtch from the Banga,11 Church took over, "winning the general friendship of all denominations of Christians".

By the year 1836, a young law student from Greene County came to Pleasant Valley to the office of F. A. Hoffman, Esquire. William N. Sayre had had a change of vocation and had decided to study for the ministry with the Rev. Mr. Wilde of Pleasant Valley. He came to Pine Plains; one hundred dollars was appropriated for his salary by the Presbyterians, and for awhile "harmony prevailed". Elder Burtch was still preaching every fourth Sunday, and apparently had won many of the villagers to the tenets of the Baptists. About this time, sixteen professed their desire to join the Baptists, and were "led seperately and gracefully into the stream (the Shecorneco Creek) and baptized in the likeness of Him Who said to his Disciples, 'Follow thou Me'. After coming up out of the water, they were again arranged on the bank of the river to receive the right hand of fellowship". Many were "melted into tears" at the solemnity and awe of the occasion. Thanked for their respectful attention and decorum, the converts were dismissed, and "with an appropriate hymn, returning to the house, went on their way rejoicing." (The historical sketch does not give the date, nor mention Cornelius Huested's house by name at this point, but later baptisms do. This is the house near the creek, north of the new highway, and on the north side of Old Hammertown Road, owned in 1972 by Mr. and Mrs. Gene Smith.)

Mr. Sayre felt compelled to ridicule this ceremony, to point the finger of scorn, and began a, crusade of learned criticism to "exert a withering in-

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fluence upon the whole Baptist Denomination". Charges of ignorance and superstition were made and an invitation to rebuttal extended. The Baptists appointed a group to call on Mr. Sayre and the Trustees of the Union Church to ask for the use of that church to reply to Mr. Sayre's charges. Some of these Baptists were original proprietors of the building and current owners of seats in it and "had recently paid towards repairing the house, and contributed very considerably to make up Mr. Sayre's salary". One of the Baptists, Aaron E. Winchell, was even a Trustee. At a Trustees' meeting, at which Mr. Winchell was excluded, it was voted to deny their use of the house, and Mr. Sayre even went so far as to schedule a preaching appointment during Elder Burtch's regularly scheduled meeting. Elder Burtch moved to a private house, and a "spirit of enquiry arose" among many villagers as a result.

Application was made to Mr. Hoag, the keeper of one of the public houses, and the hotel was cheerfully prepared with seats (at an expense of $25.00). Elder Davis of Hartford, Connecticut was asked to visit Pine Plains and "preach on the modes and subjects of Baptism". The date was set. Mr. Sayre again appointed a meeting for the same hour, requesting his people to attend. It was war. The Baptists could no longer meet in the Union Church and were later even forbidden the use of the District Schoolhouse, and meetings were held exclusively in private dwellings.

In 1836, it was decided to build for themselves. Carpenter Northrup was engaged, a lot purchased for $600.00 and the frame raised. The walls were found to be inadequate, the carpenter blaming mason and vice versa. Rebuilt, it was enclosed and the tower finished, as well as the outside, and the lath work nearly completed by June 1st, 1837.

Two days later, on June 3rd, at 6:00 P.M. a tornado passed through town, raising the Baptist Church "to its very foundation". Thanks to the sensitivity of neighboring county churches, the "ministers and brethren circulated subscription papers, amounting to a sum within $300.00 of the estimated cost of rebuilding". Within the year, the house was completed, dedicated on May 7th, 1838, a sermon preached by Elder John Leland, with thanks given to Elder Burtch of Bangall for standing by and accomplishing this difficult task.

As Isaac Huntting pointed out in his book, the first meetings to organize and elect trustees for the Baptist Society took place at the house of Alfred Briesh in Pine Plains the fourth Monday of April in 1836. Alfred Brush and Aaron E. Winchell were chosen to preside and record. Cornelius Husted, Charles Couch, Justus Boothe, Niles Hartwell, Mr. Brush and Mr. Winchell were voted in as Trustees. The last two had gone to Poughkeepsie, appeared before Judge Stephen Thorne and signed the certificate of incorporation, recorded on June 28, 1836, in Book No. 1 of Church Records, pages 122 and 123.

In 1837, one year later, William H. Conklin succeeded Justus Boothe as Trustee, and the regular recordings of meetings by Aaron E. Winchell, Church Clerk, was begun. Special note was taken of those who assumed responsibility to help rebuild after "the hurricane", and collect subscriptions.

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These men were Thomas Winter and Aaron Winchell, Northeast (Millerton) ; L. W. Webster and John Guernsey, Amenia; Alexander Smith and James Ketcham, Dover; Luman Burtch and A. Thompson, Stanford; Isaac Bevan and A. Osborne, Fishkill; Philip Roberts and G. F. Hurd, Pleasant Valley.

The annual meeting of 1838 was again in the Alfred Brush house. Frederick Couch and Peter W. Husted were elected Trustees to replace Mr. Brush and Mr. Hartwell.

In 1839, Mr. Hartwell and Mr. Winchell were elected and reelected as Trustees. It was noted that the greater proportion of Baptists in this vicinity were members of the Church at Stanford of Elder Burtch who preached in Pine Plains once every four Sundays. Also, Elder Thomas Winter, pastor of Northeast, Elder Smith of Dover and others often preached in Pine Plains. Elder Nathan Benedict of Woodstock, Connecticut, was engaged for $350.00 as of April 1st and to be supplied with an apartment.

At this point in the record, it states that in May of 1835, (4 years earlier) at Elder Burtch's Church at Bangall, "the following persons of the village of Pine Plains and vicinity presented themselves as candidates for membership and were accepted" and on June 7th, 1835, were baptized in the river near C. Husted by Elder Burtch, to wit: Cornelius Husted, Alfred Brush, Milton Smith, Frederick Couch and wife, Henry Gillium, Caroline Thompson and Salvinia Boothe.

In July of 1836, at Cornelius Husted's house, the actual first Baptist Church meeting was held, Elder Burtch presiding. Eight more persons were accepted as candidates and baptisted on the first Sabbath in August, 1835, and "buried in Baptism in the little Jordan near Brother Husted's". These were: Peter W. Husted, Julia Husted, Julia Ann Woolsey, Aaron E. Winchell and Lydia L. Winchell, his wife, Charlotte Conklin and Leonard Boothe. This period ended on May 7th, 1838, when Brother Jenings said the prayer and Elder John Leland preached the sermon for the first time in the Baptist House of Worship. "A good degree of harmony" was the usual record often in the next years. On July 14, 1838, Dr. Kendrick of the Theological Institution at Hamilton was asked to send a student to spend the coming vacation. $38.00 was raised and paid to Brother George Kempton, as recommended, who came on an August Sunday and preached "to good acceptance" until October 4th when he returned to Hamilton, the Baptists having raised another $30.00 for him.

In November, 1838, Polly Thompson was voted in and was baptised on December 16th.

In February, 1839, Elder Nathan D. Benedict from Woodstock, Connecticut, preached and was given a call for one year. $350.00 was agreed upon, and a house for him was to be supplied. He began in April. Under him, the Baptist Society became a Constitutional Church Body in May of 1839. Its complete membership on this date was 27, including the pastor and his family: Nathan D. Benedict and his wife, Polly Ann, and daughter,

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Mary Ann; Cornelius Husted; Peter W. Husted, Julia Reynolds (Husted); Julia Ann Woolsey; Aaron E. Winchell and his wife, Lydia; Caroline Thompson; Mary Thompson; Polly Smith; B. Couch; Amy G. Couch; Charles Couch; Frederick Couch; Margaret Couch; Alfred Brush and his wife, Sophia; William H. Conklin and his wife, Elizabeth; Leonard Boothe; Salvinia Best; Niles Hartwell and his wife, Mary; Mary McLane; Phebe F. Husted, wife of Cornelius Husted. Articles of Faith were adopted and recorded in Poughkeepsie on December 26th, 1839, in Liber No. 68, pages 147 and 148. Recognition of the Baptist Church by the Council completed the legal entity in May, 1839.

About this time began the record of a curious little saga of a soonto-be wayward son. In June of 1839, Emily Frasure, "a colored woman", Mr. John Thompson and Jacob W. Pulver presented themselves as candidates for Baptism and were voted in. Brother Alfred Brush and Charles Couch were unanimously elected Deacon at the same time. "After morning services, repaired to the little Jordan, where they were baptized in the likeness of their Saviour, after which they went on their way rejoicing."

On July 13th of 1839, Mrs. Melissa Montross requested membership and on July 28th Richard Heermance and his wife, Catharine and Manual Montross applied. All were baptized on the banks of the Jordan (the Shecomeco).

In November 1839, Walter Husted, Emily Benedict, Julia Hartwell and Chloe Hartwell, Esther Menacie, "a colored woman," were voted in and baptized on November 24th.

On December 14th, 1839, the brethren agreed to hire Massy Bowman "to make fires and light the lamps in the Church during the winter and spring for $5.00".

On December 21, 1839 the Church in Poughkeepsie requested the pastor and other members to the opening of their Chapel. The pastor and Alfred Brush attended.

The year 1840 started and the January meeting was attended by five brethren and five sisters, and "fellowship and harmony prevailed". But by February 8th, six months after baptizing him, "reports being in circulation implicating the character of Brother John Thompson as a professor of religion viz, intemperate drinking, gambling". It was resolved that Brother F. Couch and Sister B. Couch embrace an opportunity for conversation with him on the subject and that his conduct and walk correspond with his profession, and induce him to attend meetings of the Church and otherwise...". "Sunday 23rd, Brother Thompson attended and confessed before the Church his misconduct (though not with so much feeling and mumility as would have been wished) asked the prayers and forgiveness of the Church. Voted to forgive him. Closing prayers by br. Brush. A. E. Winchell Ch. Clerk."

In March, on the 14th, "brother Thompson was again with us, confessed his wanderings from duty, asked prayers in his behalf." At the same

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meeting, a committee was appointed "to collect and embody particulars, transactions and course of conduct relevant to the rise of the Baptists and Baptist Church of Pine Plains", and write its history.

On April 11th, 1840, some "father" reports came to the knowledge of members with respect to the conduct of bro. John Thompson unfavorable to our body and to his standing as a member thereof." A committee viz brethren C. Husted and A. Winchell to call on bro. Thompson during the coming week and ascertain with respect thereto, and report on the 19th." (At the same meeting Brother Justus Boothe began reading his history of the Baptists. Time ran out and the meeting was postponed.) "Brother Benedict reported he saw Bro. Thompson. Many reports were untrue and the Comthittee requested to defer visit."

On April 25th, Mrs. Mary Thompson and Caroline Thompson received letters of dismission and commendation "to any Baptist Church of our faith and order". (Caroline was one of the first Baptists.)

On June 13th, "the case of Bro. John Thompson was again before the Church." His "outward walk" was a discredit to the Church. Bros. C. Husted, F. Couch and A. E. Winchell be a committee to call on and labor with him and report in two weeks.

Two weeks later, "at the close of Divine Service, tarried and heard the report of Committee appointed to visit and labor with Bro. John Thompson. Reported that they called upon him and conversed in relation to his intemperance at different times. On the Sabbath, he shod the horse, and evening after Mr. Keefers Raising, viz especially, at which times he said he was not in liquor, having drank on the Sabbath only a little sour punch in the forenoon, and on the other occasion only cider, once or twice in the forepart of the day, which he acknowledged, and that it was wrong. 2nd, his going to the corner and associating with loose company — Brother Thompson being present and heard the report — but gave no explanation or satisfaction — "Resolved to postpone the decision of his case and to appoint Brethren C. Husted and Jacob W. Pulver to enquire further into the reports. A. E. Winchell".

On the 11th of July, this committee reported that "on the best information by them obtained, do believe Bro. Thompson to have been in a measure intoxicated at the Raising, and on the Sunday that he shod the horse." The band of fellowship was withdrawn, a full statement of proceedings was given him, which stated that from information received from different individuals, "they were convinced he was in liquor on the Sabbath when he shod the horse, and the evening after the Raising." The Church voted: 1. that he was guilty of drinking stimulating liquors to excess, of associating with loose company at Pulvers Corners, on the Sabath and other days of engaging in employments peculiar to such company."

On this same day, Brother Justus Boothe finally finished reading the history of the rise of the Baptists, "which was in the main approved". Brother Hartwell asked to be excused from the final drafting of the history

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and A. E. Winchell makes note that "the history above mentioned commences this book" there copied and written out by A. E. W., C. C.

In August of 1840 Minerva (Guernsey), wife of Peter W. Husted, presented herself as candidate. She was baptised on September 13th and at that outing plans were made to send a delegation to the Association meeting in Pleasant Valley. It would include Bro. Hartwell, C. Husted, R. Heermance, and F. Couch along with Elder Benedict.

Life was quiet all winter and, in March, Richard and Catherine Heermance asked for a letter of dismission as they were moving away.

In April of 1841, candidates Peter W. Weyer, Mr. Gordon Bachus, and Miss Mary Weyer were baptised. Deacon Charles Couch wrote from Schoharie where he was now living asking for a letter of dismission, and Amasa Bowman asked to be a candidate. After "some hesitation and postponement" Amasa "was immersed and admitted to fellowship". (Amasa was the caretaker.)

In June, Martin Lawrence and his daughter Lucinde S. Lawrence, Baptists from the Church in Northeast, were welcomed, and news that the Heermances have united with the Church in Guilderland, Albany County was received.

On July 10th, Alonso Schryver and his wife (no name) applied and were baptised, and on the 17th, Catherine Thompson transferred from Pine Plains to Northeast.

The Association meeting in September of 1841 was held in Northeast: Elder Benedict, Deacon Brush, N. Hartwell, W. H. Conklin, A. E. Winchell, L. Boothe, and P. W. Weyer attended.

On October 10th, 1841 William L. Coon was baptised "repaired to the little Jordan".

On New Year's Day, 1842, Elder Benedict was engaged to supply the pulpit for another year, and a subscription presented and "generally subscribed" to raise $400.00 for his salary, a raise of $50.00.

In March, it was proposed to change the time of the afternoon Service, or vary the length of intermission, to favor those living at a distance to remain for the afternoon Service. Gurdon Backus and his wife, Julia Ann, "being about to move to Amenia" asked for a letter.

In April, Mrs. Hester Jane Lawrence presented a letter from a sister church in Milton. The Clerk wrote a letter to Clerk J. H. Staples in Lating Town about this. Mr. Lawrence proposed that another Deacon be chosen, and, at the next meeting, 6 votes were cast, one each for Niles Hartwell and A. E. Winchell and four for Alonso Schryver who was elected.

On May 14th, Justus Boothe's history was voted on as read, and Miss Perlina Herington was accepted and baptised May 29th, and in June a delegation was invited to go to Pleasant Valley for the ordaining of Brother Houghton.

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Elder Van Horn of Hillsdale exchanged pulpits with Elder Benedict and then, in mid-August, came back to Pine Plains for a week of preaching "every evening and some afternoons".

The September meeting of the Association was to be held at Beeman Ville with Brethren Benedict, Brush, Schryver, Conklin, Walter Husted and P. W. Weyer appointed delegates. Then John Thompson was in the Church news again.

Recommended by Elder A. M. Smith of Northeast, John "presented himself to the Church, made humble confession of fault, justified the Church in excluding him, asked forgiveness and their acceptance of him as a member." His case was considered; he was received to fellowship. He immediately asked for a letter of dismission commending him to the Church at Northeast. The prodigal had returned.

The year 1842 drew to a close with a resolution that "the female members of the Church body, on all transactions relating thereto (especially those relating to engaging Pastor to preach with us) have a vote, and that it is their duty to express the same." Conversation about hiring Elder Benedict took place; no decision was made. It was felt the numbers, had diminished; what was the cause — the pastor, the members, some thing else?

Elder Benedict had been there four years, and it was voted to find someone else. Deacon Brush asked for a verbal expression of each person present and the vote was recorded as follows: These ten for engaging him — Deacon Brush and his wife; Deacon Schryver; William H. Conklin and his wife; P. W. Weyer; F. Couch and his wife; L. Boothe; Sister H. L. Lawrence. These seven were against engaging him: Brother P. W. Husted and Mrs. Husted; A. E. Winchell and his wife; Sister Hartwell; Justus Boothe; Niles Hartwell who wished to refrain from voting. But Mr. Hartwell later joined his wife and voted No! Mr. Boothe felt that, since there was any disputing at all, Elder Benedict should go away, Mrs. Boothe felt that he should stay! Mr. Lawrence did not vote at all, and Mrs. Lawrence voted in favor of engaging him.

After agonizing consideration, Justus Boothe and A. E. Winchell called on Elder Benedict, stating "that he should try and get out of the way." Elder Benedict asked for a letter of standing and, on February 11th, for a letter of dismission effective April 1st, 1843. However, when he proposed that the members appoint a day of fasting, humiliation, and prayer that God "will reveal to us our errors, and wherein and with whom it rests" the proposition "was not sustained by any of the brethren and thus was dropped".

Thus, in late February of 1843, the troubled brethren met at Niles Hartwell's house, and appointed a committee of three to find a minister. Each of the three had voted to dismiss Elder Benedict. The Three were Brothers Hartwell, Peter Husted, and A. E. Winchell.

On the 11th of March a request came from some Baptist brethren at Myers Ville, Upper Red Hook, to send delegates to a Council there. On

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March 14th, at Coliers Storehouse at Upper Red Hook Landing at 1:00 P.M., Elder Benedict, Deacon Alfred Brush, Brothers W. H. Conklin and Walter }lusted were appointed to attend. During this meeting "our much beloved Brethren Elder Burtch and J. Boothe came in" and Elder Burtch gave "an exortation and closeing prayer".

On April 8, 1843, there was no pastor present. Meanwhile the committee had been at work. Elder Babcock of Poughkeepsie wrote naming Elder Driver of Boston, who was duly invited, came, "remaining with us for a week or more preached with us a number of times much to the edifying of the members and their satisfaction. Also greatly to the apparent pleasure and feeling of the ministerial Brethren of the other denominations in our village. Also greatly attracting the attention of the professional and other prominent chaxacters of our Village and town . . . having induced them, as well as many others (heretofor indifferent) to come together and attend to the preaching of the Gospel."

It must have indeed been heady stuff to have a Boston man preaching in the Church of the people who had had to beg for space less than ten years before. On April 12th, 1843, 12 members voted unanimously to engage "Thomas Driver of Boston". There were two new names among the twelve voters, Philo Stickle and J. D. Jordan ( Josephus Dunham). A committee was chosen to inform him and raise a subscription. Alas for the poor Brethren, their sense of pride was short-lived. Elder Driver wrote that he was accepting a post at Lynn, Massachusetts. He did suggest, however, Elder Joseph B. Breed of Rahway, New Jersey, "of good education and a Very good preacher". Dr. Babcock also intervened and Elder Breed was "influenced to visit us".

A. E. Winchell writes in the record book "Elder Breed, his companion and little daughter arrived among us on or about the 6th of May bearing a letter of introduction from Dr. R. Babcock dated May 5th, 1843, Poughkeepsie. "I have the pleasure of introducing to you Bro. Breed, and his excellent wife; as he takes his all with him, in his visit to you, I trust he will not be in as great haste to depart as your last visitor, Bro. Driver was — Rufus Babcock".

Elder Breed spent the first and second Sabbath. Mr. Benjamin Keller and his wife were welcomed from the Church at Hudson. Elder Breed was offered and accepted the call for a year, $400.00 and the "use of the house purchased by Bros. Winchell, Hartwell and Peter Husted". The following is added to the record as Memorandum: "Brother Breed himself moved his furniture into Rhinebeck and from thence to this place by the Brethren. C. Husted brought one load. The brethren paid Edward Lawrence $6.00, for bringing the remainder and his family A. Brush paying $1.00 to Hartwell.

It is curious that A. E. Winchell referred to Mrs. Breed as "his companion", and also put down the precise costs of arranging for this Minister. What was the dollar for, which Mr. Brush paid Mr. Hartwell, and recorded carefully as to amount if not as purpose?

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On the last Sabbath of May, 1843, Elder Breed "entered upon his labors" and, in a letter from the church in Rahway dated May 11, recorded on June 10th, official recognition of "his wife Frances" was made. Alfred Brush was active as Clerk pro tem. Record is made of Miss Lucy Potter's moving here from Amenia, and there were ten Brethren and nine sisters present.

In July, Alfred Brush recorded that on the 9th at 2 0. Ck. P.M. "Opened by singing 989 hymn and a prayer by Bro. Conklin. Resolved that four persons be appt. to make some arrangements for Singing. P. Husted, L. Boothe, G. Ba,ckus, and N. Hartwell were appointed. Miss Joanna Wilbur presented herself (baptised July 10) and there were 9 brethren and 11 sisters present."

On August 10th, a numerical list was started, showing members of the Church from the time it was organized, subsequent additions, dismissions. There are about 300 names on this list from 1836 to 1912.

In August, 1840, Brother Winchell wished to resign as Clerk. This was postponed. Brother Backus called attention to the conduct of Brother Amasa Bowman. Mrs. Helen Kilmore presented herself (Baptism by immersion on September 3, 1843).

In September, Mr. Winchell agreed to continue as Clerk. It was resolved to offer the use of the Church to the local Presbyterian. Sarah Duel was recommended from the Church in Amenia. Alvin Kilmore presented himself (September 10th, immersion at 10 A.M.). There were eight brethren and fourteen sisters present. On September 24th, in a letter to the Association, the present membership was listed as fifty-one.

In November, Miss Louis Hart presented herself, and curiously it was noted that "Miss Susan Barringer and Doct Smith (both not as candidates) both spoke of their feelings and religious experience."

In December, Miss Barringer presented herself however. Also Mrs. Phebe Ann Dubois, and on the 10th, with Miss Hart_ were baptised by immersion. 1844 began with seventeen present, ten of them women and "Ann and a widow of bro. P. W. Weyer (who was a Methodist member and was immersed by their administration) was accepted by our body", and the hand of fellowship was given her, and Miss Louis Hart and Miss Susan Barringer and Mks. Phebe Ann Dubois.

Mary McLane requested a letter of dismission in February and the subject of remuneration came up. It seems Brother Backus was now keeping "the house of Worship in order, making fires, triming and lighting the lamp." So few were present this February meeting, the discussion wa,s postponed. It was decided to "engage Elder Breed for another year for $400.00 and the use of the house and premises at present by him occupied". However Niles Hartwell had died, and Mrs. Hartwell as administrator of his estate withheld her assent "to relinquish the portion of rent of said house and lot that was become due thereon to said estate".

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In April, Helen Maria Burger was baptised. Daniel C. Grimwood from Providence, Rhode Island joined. In June a day of fasting, humiliation and prayer took place causing an "increase of feeling". Richard and Catherine Heermance came home again to live, from Guilderlands, and Amy G. Couch planned to move away.

In September, a delegation went to Amenia to discuss the ordination of Edwin A. Bailey. Brethren Backus, Peter Husted and Daniel Grimwood accompanied Pastor Breed.

The annual September letter to the Association mentioned that since organizing, death had not taken any members until suddenly on November 28th, 1843, Brother Weyer was "suddenly removed (as we trust) to the Church Triumphant in Heaven". On December 20th died Brother Hartwell "one of the most zealous promoters of the Baptist cause in this vicinity." "Again, on January 5th, we consigned to the grave one of our most influential and talented citizens, a member of this congregation, Walter Reynolds, Esquire. Though not a professor of Religion, was benevolent, and lent a liberal hand in the support of the Gospel." On March 30th (1844), death "aimed his arrows at our young and influential Brother Boothe . . . thus, in the short space of four months nearly every family of our congregation were either directly or indirectly called to part with some relative."

An apology was made in the letter for two small collections as "bad travelling and but few attended (September 23)", but it was also noted that assistance had been given to the meeting houses at Red Hook and Cornwall, Connecticut. A sabbath school was reported and 56 members.

In November, Elder Breed was in Virginia and Brother Deacon Brush was the moderator. Miss Na,ncy Huntting had moved from Poughkeepsie.

In January, Nancy was given the hand of fellowship and Phebe Ann Duboise asked for a letter to a New York church.

In March, Elder Breed was engaged for another year and a fuss began about Brother Backus — "Betting on the late Presidential Election . . . and also of his outbreak of passion at Hartwell's store, originating from circumstances connected with the Temperance Meeting." Brothers Schryver and Keller were appointed to ask him if these reports were true. However the next day Brother Backus asked for a letter of dismission for him and his wife, Julia Ann. "Denied for himself, granted to his wife." The Committee did call on Brother Backus, and the treatment of the committee by Brother Backus was of such a character as was considered "a contempt of the church body and very disrespectful." Brother Deacon Schryver was so upset that he verbally offered his resignation of the office of Deacon but action on this was postponed.

In July, Brother Charles Couch and his daughter, Sarah J. Couch, presented letters from the Church of Christ in Bern and Knox, and were unanimously accepted. It was proposed that "a cent contribution be revived as heretofore in practice and taken up once a Sunday after Divine Service in this Church."

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So, the first ten years of the organized Church in Pine Plains drew to a, close with a membership of 55. In that last year, donations to the Baptist Publication Society, the education Society at Hamilton, the Foreign Mission Society, the Home Missions and the Bible Society came to $80.44. Aid was sent to Kinderhook ($7.00) and to Peekskill ( $19.25). These 55 members raised the $400.00 salary, paid for "contingent expenses of this Church for lighting our house, for firewood therefor and (to pay) some person for services of triming and lighting the lamp, making fires, sweeping" and also helped a little outside their own bailiwick.

Human, though intolerant by our standards in 1972, childlike and simple, reciting their religious experiences, and singing and rejoicing after Baptisms, still, through the records of Church Clerk, A. E. Winchell, one can feel the tremors of exasperation. Even the history of the Church took second place to the subject of associating with a drunkard. Mr. Winchell did not feel Mr. Thompson showed sufficient humility, and recorded that fact.

Women did not always agree with their lords-and-masters, and sometimes voted nay to their ayes.

The faithful were the faithful. Of the entire membership, probably twenty could really be counted on.

Bad, weather kept them at home, but home was as fax away from the meeting house as Winchell Mountain, Shecomeco, and Mt. Ross, and a line storm in September was just as violent there as in our days of rubbertired, air conditioned travel.

They were a small band struggling in the first half of the nineteenth century to have their own dignity and their own rights, and they were willing to bear their responsibilities.

They faced the "Odium" of their own neighbors when they practiced their religion according to their beliefs. Yet they, too, could dismiss members for "unseemingly" conduct. They were the measure of the entire history of our country — simple, sober, aspiring and plodding a long, day by day, through the early years of the Nineteenth Century.

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