North Settlement Methodist Church
The historic North Settlement Methodist Church is located in the town of Ashland, Greene County in the northern Catskills. It is situated on County Route 10, east of the junction with County Route 32C.
The Methodist Society that later built the North Settlement Methodist Church was originally formed in 1805 at a time when Ashland was part of the town of Windham. “During these early years, the congregation [at North Settlement] was serviced by a circuit rider on what was known as the Albany Circuit and later as the Coeymans Circuit. In 1824 the society began a subscription campaign to raise sufficient funds to erect a church.”
The North Settlement Methodist Church was constructed in 1826, 21 years after the founding of the Methodist Society. The church was designed in the Greek Revival architectural style as a single-story building on a four by three bay plan.
Reverend Seth Crowell
“It was said that the first human sound in the wilderness was the ring of the frontiersman’s axe; the second was the “hello” of the Circuit Rider who rode into his clearing.”
The Methodist Society at North Settlement was formed in 1805 under the leadership of Reverend Seth Crowell (1781-1826), a circuit rider minister who preached on the Albany Circuit. Crowell was born in Tolland, Connecticut in 1781, but his family moved to Chatham, Connecticut when he was two years old. By the time Crowell was around 16 years old, “the time of my conversion to God,” “he engaged with great avidity in promoting the cause of Christ, by every means in his power. It was quickly inferred, from the tone of his exhortations, that he possessed a more than ordinary adeptness to the duties of the ministry.” (Springer, p. 349.)
In the spring of 1797, Crowell went to study under a Methodist class-leader, at which time Crowell “believed the Lord graciously converted my soul, Glory to his holy name.” (Crowell, 10.) After studying for two years, Crowell went his own way. In a fortuitous moment in his life, a local circuit preacher “was taken unwell” and asked young Crowell to take his horse, go around his circuit and fulfill his appointments. Crowell agreed, and then traveled the New London circuit as a preacher.
In 1801, at 20 years of age, Crowell was admitted on trial in the New York Conference of the Methodist church. Being “uncommonly mature for his years” and with an “ardency of zeal,” he was then assigned a circuit in “the wilds of Upper Canada.” He remained in Canada for two years, serving on the Niagara circuit in 1801 and on the Oswegatchie and Ottawa circuit in 1802.
Reverend Crowell would go on to a much-traveled career as an itinerant preacher, serving at times in Canada, Vermont, New York, Connecticut and Massachusetts. While serving on the Albany circuit in New York in 1805, Rev. Crowell preached at Albany, Greenfield, Scott’s Patent, New Durham, Windham and Rensselaerville, among other places.
In 1805 the Albany circuit was part of the Albany District, which was overseen by Elijah Woolsey, the presiding elder. The Albany District included 18 reverends working across 11 different regions including Black River, Western, Herkimer, Saratoga, Montgomery, Delaware, Ulster, Newburgh, Haverstraw, Albany circuit and Albany City. Reverend Crowell was joined on the 1805 Albany circuit by Reverend Henry Stead (1774-1854). Rev. Stead, who was born in England and immigrated to the United States in 1802, would go on to a long, distinguished career of over 50 years as Methodist minister.
While making his circuit at Windham, Reverend Crowell created a Methodist Society, which quickly had over 50 members. At one church service in the Windham area, Crowell “preached in the presbyterian meeting-house. Two of their preachers being present, I strove to convince them of the absurdity of absolute predestination. I met with no opposition.” (Crowell, 33.)
Methodist circuit riders, such as Rev. Crowell, were noted for their “self-sacrificing spirit” for they faced many challenges. The circuit rider position was noted for its constant travel, low pay and many physical hardships. Constant road travel was expensive and the preacher’s salary rarely covered a year’s expenses. Itinerant preachers were transferred almost every year; and Bishops could station a preacher on any circuit within a conference. Family life suffered while the circuit-rider preached, through financial difficulties and the constant moving.
Circuit riders traveled long distances between locations, often through woodlands that were little populated. Danger lurked on their journeys in the form of storms, swollen streams, wild beasts, desperadoes and hunger. Comfortable lodging was seldom available. Circuit preachers held services wherever there was an audience, including homes, schools, inns, taverns, local courthouses, small chapels, churches and, if more space was required, outside in barns, fields, under trees and outside stores. The circuit riders preached almost every day, and usually several times on Sunday.
Beginning in 1813, due to poor health, Rev. Crowell stopped his ministry for several years. During this time, Rev. Crowell published in 1813 The Journal of Seth Crowell; Containing an Account of His Travels as a Methodist Preacher for Twelve Years. The autobiography, albeit with periodic gaps, covers Crowell’s work between the years of 1801 and 1812. Rev. Crowell’s 12 years as an itinerant preacher included:
- 1801 – Niagara circuit, Canada; served with Rev. Joseph Sawyer
- 1802 – Oswegatchie and Ottawa circuit, Canada
- 1803 – Returned to the United States, appointed to the Fletcher circuit, Vermont
- 1804 – Brandon circuit, Vermont
- 1805 – Albany circuit, New York
- 1806 – New York City, St. John Methodist Episcopal Church
- 1807 – Conference Missionary
- 1808 – Schenectady, New York
- 1809 – Newburgh, New York
- 1810 – Pittsfield circuit, Massachusetts
- 1811 – Chatham, Connecticut
- 1812 – Redding, Connecticut
Perhaps influenced by his failing health, Crowell closed his 12-year journal at the end of 1812 with a fatalistic view of the future. “I took my circuit at Danbury; I continued about six months, when my health had got so bad that I was under the necessity to desist from travelling. How I shall I spend the rest of my short life, God only knows; if my health should ever be sufficient, I calculate to travel again; but be this as it may, I hope to be resigned to all the will of heaven, and close my days in peace. Amen.” (Crowell, 108.)
By 1816 Rev. Crowell’s health had recovered enough that he returned to work, being appointed a missionary within the bounds of the New York Conference. In 1817 and 1818, Crowell worked in New York City at the John Street Methodist Episcopal Church. In 1819, Reverend Crowell was “located,” a term used in Methodism meaning a church-sanctioned retirement.
The “location” of Reverend Crowell was not unusual. According to Elmer T. Clark in his book titled An Album of Methodist History, many of the early circuit riders faced health issues and died at a young age. “Of the first 650 preachers, 500 had to “locate.” Of the first 737 who died, 203 were under thirty-five years old, and 121 were between thirty-five and forty-five. Nearly half died before they were thirty. Two-thirds of those whose records are known died before they preached twelve years, and 199 died within the first five years.” (Clark, 198.)
Beginning around 1824, Reverend Crowell began to suffer from another long period of poor health. He suffered “under a slowly wasting disease, during which patience and resignation were exemplified in an eminent degree, and his soul was buoyed up with the blissful prospect of entering into life eternal.” (Bangs, 377.)
Reverend Crowell was placed “on the list of superannuated and worn-out members, that he might have a claim on their funds as long as he lived.” (Sprague, 350.) Reverend Crowell suffered for about two years from “nervous disease,” passing away at the age of 45 in New York City on July 6, 1826. He is buried at Sleepy Hollow Cemetery in Sleepy Hollow, New York. The quote on his gravesite reads “Why seek ye the living among the dead.”
Reverend Seth Crowell holds a distinguished place in the history of Methodism during the early 19th century. Numerous historical accounts highlight his powerful, and often very serious, style of preaching. Several testimonies from Methodist preachers described how Reverend Crowell had influenced them to join the church. “Rev. Seth Crowell deserves an honorable place among the heroes of our early history . . . He combined distinguished argumentative powers with great hortatory ability. God was with him, and his appeals were sometimes overwhelming. Amid great bodily infirmity and severe mental conflicts, he labored with uncommon zeal until utter prostration laid him aside. He died honored and beloved.” (Parks, 63.)
1856 Renovation
By 1856 the North Settlement Methodist Church had fallen into serious disrepair. The congregation was called to a meeting to determine whether the old church should be repaired or whether a new church should be constructed.
“In the latter part of the year 1856, the inhabitants thought the old edifice must be re-erected or else they could not have service in it, on account of its old and decaying condition. Upon this conclusion, and by the suggestion of the preacher in charge, the inhabitants in the vicinity of the church called a meeting, to get the expression of the people as to whether they should build a new one, or repair the old one, and also to ascertain how much money they could raise for the purpose of the same.
Whereupon they resolved to re-erect the old one, and appointed a building committee of three, to transact business, in relation to the erection of the Church and to circulate among the inhabitants a subscription paper, to raise money for the same. The result was that something over nine hundred dollars was subscribed and paid in the immediate vicinity of the church. It is now finished, and is a very nice comfortable edifice. It was dedicated last September, and I understand is paid for.
The subscription money was all paid without reluctance by the subscribers, with the exceptions of one or two individuals, and we must think they will soon pay theirs, as the committee have paid the defaulters subscriptions, and as they attend church regularly, and occupy as commodious seats as any in the church.” (Windham Journal. March 4, 1858.)
The building committee was comprised of several church members, including Brandow, Doolittle and Bronson. The committee “was prompt in the erection of the building, and paid liberally towards its completion.” (Windham Journal. March 4, 1858.)
National Register of Historic Places
The North Settlement Methodist Church is listed on the National Register of Historic Places “as an exceptionally intact representative example of traditional frame meeting house architecture in Greene County.”
As per the application for inclusion on the National Register of Historic Places, the church “is characterized by rectangular gable massing, heavily molded trim, full entablature and double door entrance with paneled door framed by a distinctive Greek door surround. The sanctuary remains substantially intact from the mid-nineteenth century and the overall structure retains a remarkably high degree of integrity. The North Settlement Methodist Church is an excellent example of a settlement era rural church that evolved reflecting the changing tastes and prosperity of its congregation and the community. It is an outstanding example of its period and style in the Catskill Region, as well as a rare survivor.”
The church “featured a heavy timber frame set atop a rubblestone foundation. The building was sheathed with narrow clapboards and covered by a medium pitched gable roof. The stone foundation, heavy timber frame, roof structure, some clapboards and some interior wall finishes survive from this period. In addition, based on structural evidence that survives in the church today, it can be determined that the original edifice featured three windows on the first floor and three at the balcony level, on both side elevations. Also typical of early nineteenth century meeting houses, there is evidence that the church originally featured paired entrances. These separate entrances would have been located where the current windows are situated.”
Bishop Francis Burns
“No one can doubt of the genuine conversion of Francis Burns. His name and memory will live for ages. His good deeds, his christian virtue and his true godliness have been engraved in the hearts of many people in Windham, a more lasting impression than could ever be cut in a tablet of stone.”
The North Settlement Methodist Church is where Francis Burns (1809-1863), the first African American Bishop in the Methodist Episcopal Church, received his early religious training.
Burns was born on December 5, 1809 in the city of Albany, New York. His parents were extremely poor, so at the age of four he was brought to the home of a Methodist farmer named Bennett Atwood in the North Settlement section of the town of Windham. At the age of 8, “satisfied that the experiment will prove a success, and, fearing lest the boy should be enticed from his home, just as he may be of some service to himself,” Atwood executed legal indentures with Francis’ parents that would have Burns bound to Atwood until his majority, “to learn the art, trade, and mystery of an agriculturist.” (Trafton, p. 377.)
From an early age, Burns attended school along with the other children of the neighborhood, typically during the winter term when there was less work on the farm. At the age of 15, Burns, “who had sought God in solitude and silence, now shouted aloud his praise.” Around this time,
“a camp meeting was being held on the farm of Arad Lewis, near, or a little west of the North Settlement M. E. Church. It was at this camp meeting that young Burns experienced religion. He earnestly sought Christ at this place, and as Burns himself told it, he knelt down by an old stump and earnestly plead with the Savior to speak peace to his soul. The glad message came down from heaven and Francis Burns was made happy in a Savior’s love . . .
After the conversion of young Burns, he seemed to change wonderfully. He would continually exhort and pray, and it could not be erased from his mind, for he was destined to preach the gospel; a thought then even some laughed at; however, those that loved the Savior began to hold counsel together, as the conversion of young Burns was the all-absorbing topic. His conversion was genuine; it showed for itself that the power of God was wonderfully displayed in Burns. People talked about it far and near. He seemed to feel a great interest that all his school boys, and everybody should seek Christ. Without a doubt it was a remarkable conversion and showed the wonderful work of Providence.
Burns took great delight in attending the prayer meetings and the class meetings. He always had something to say, and people were struck with amazement to hear the words that he spoke. He took great delight in attending prayer meetings that were held at the house of Perez Steele. Whenever the prayer meetings were there, Burns was there. The distance from Bennett Atwood’s to Mr. Perez Steele’s never kept Burns away. He was never absent; cold or heat made no difference with him; rain or stormy weather were never a hindrance. It made no difference how hard the wind blowed, or how many snow drifts to encounter, young Burns was never absent from the prayer meetings unless prevented by sickness. We can hardly say this of many today. A snow squall or a slight rain or a little muddy walking is generally in the way.” (Windham Journal. September 16, 1886; September 23, 1886.)
At the age of 17, Burns was baptized and received into the Methodist Episcopal Church, and thereafter he began to express an interest in preaching. He attended high school at Lexington Heights in Greene County, New York under the tutorship of William McLauren.
In 1830, at around the age of 20, and at the end of his indenture, Burns received a local preacher’s license at the quarterly conference of the Windham circuit held at Durham. Burns threw himself into his new work, and was “not idle, his license was no mere compliment, but authority by the Church to call sinners to repentance, and he enters every open door, aided and encouraged by the circuit preachers.”
In addition to his religious work, Burns also worked as a teacher in the local schools. “The estimation in which Mr. Burns was held by those among whom he had grown up, is well attested by the fact that he was employed to teach their school, and actually became the teacher of the white children in the neighborhood.”
Around the year 1831, Reverend David Terry, an itinerant preacher who traveled the Windham Circuit of the northern Catskills, took an interest in young Burns as he attended local church services. After church services one Sunday, Reverend Terry talked with Burns and came away very impressed with his “manly bearing” and “the fervor and intelligence of his testimony for Jesus Christ.” Reverend Terry recommended to Burns that he turn his attention to theological reading, in the hopes that his further studies would allow for future opportunity within the church.
This advice was taken, and Burns began with a study of “Clarke’s Commentary on the Holy Bible.” Thereafter, “the custom of brother Burns was always to have in one pocket some book of instruction, and in the other a dictionary, so he might be, when in the harvest field or in any other place at leisure for a moment, or at rest, improving his mind.” (The Ladies’ Repository. p. 130.)
By 1833 Burns received an introduction to Bishop Elijah Hedding at the New York Annual Conference held at Poughkeepsie, New York. Bishop Hedding came away “very much taken up with him,” and was impressed by Burns’ “manner of conversation,” “general deportment” and “deep piety.” (Windham Journal. September 30, 1886.) This meeting with Bishop Hedding would forever change the course of Burns’ life.
In 1834, Burns joined Reverend John Seys (1799-1872) for a Methodist mission to the country of Liberia in Africa, and this was to become his life’s work. Burns at first worked as a teacher in the Monrovia Seminary, but would in time take on more work and far greater responsibilities. He labored as an itinerant preacher over the course of many years. Burns edited, “with marked ability,” Africa’s Luminary, a paper sponsored by the mission. He was elected to the office of deacon and then elder. He was appointed principal of the Monrovia Conference Seminary; served as the presiding elder of the Cape Palmas district, and preacher in charge of the Cape Palmas station; and for six years he served as the appointed president of the Liberia Annual Conference.
Burns “visited Windham twice after he had become a missionary and everybody in Windham and surroundings was rejoiced to see him. He preached to large congregations powerful and eloquent sermons. When it was announced that Burns was to preach, there was a general rush; everybody went for miles around.” (Windham Journal. September 30, 1886.)
In the autumn of 1857 Reverend Burns, on one of his trips back to the United States, returned to the town of his youth, and visited the North Settlement Methodist Church for its rededication.
“In the autumn of 1857 it was my good fortune to be present at a love-feast on North Settlement, Greene County, N.Y. A new church had been dedicated to God the day before, and now the society was assembled for their first love-feast in their new and beautiful temple. It was a time of refreshing from the presence of the Lord. The aged members wept for joy, and gave thanks to God that the time had come when they had a comfortable church in which to worship in their declining years. There were many present from different parts of the circuit.
There were also present some eight or ten preachers, among whom was Francis Burns, late from Africa. This town was the place of his childhood; here he was reared, and here converted to God. In this vicinity he had been spending a few weeks among his old friends, recruiting his exhausted energies preparatory to his return to Africa.
He arose in the love-feast and said: “I have just visited the spot where I was converted more than thirty years ago. I sung the doxology, kneeled down and prayed, and then took my leave for the last time. The next month I shall spend on the Atlantic. You, my brethren, (referring to the ministers present,) will die in America; I will die in Africa. You will be buried in your beautiful cemeteries; I shall be buried by the foot of the palm. Over your grave will stand the cenotaph pointing to the heavens; but over mine the rose and the oleander will wave and bloom, and send forth their fragrance. Brethren, pray for me, for I mean that no man shall take my crown.”
Brother Burns sat down to weep amid deep emotion. The congregation was bathed in tears. All hearts melted. The audience was moved with sensation. The scene was solemn beyond description, and ranks with those never to be forgotten.” (Smith, pp. 156-157.)
At the General Conference of the Methodist Episcopal Church of 1856, a provision was made for the election and ordination of a Missionary Bishop. Two years later, in January 1858, and after nearly a quarter century of “toiling and suffering on the western coast of Africa,” Burns was chosen for the position and became the first African American Bishop of the Methodist Episcopal Church. Burns returned to the United States for his ordination, which took place on October 14, 1858 at the session of the Genesee Annual Conference at Perry, New York. The ordination service was conducted by Bishop Janes and Bishop Baker.
After his consecration as Bishop, Burns “gave himself brief repose, but at once sailed for his distant field of labor, where he threw himself again into his loved work with a zeal which knew no abatement, and a heart that never grew cold; he would not spare himself. He had the care of the schools, of the printing press, and of the Churches and ministers; he must be everywhere in the supervision of these interests, and this not for a few weeks, as in the case of a visiting bishop, and then off for home, but this strain was unremitting; the close of the year only introducing another of increasing care as the good work spread.” (Trafton, 387.)
After continuing his work in Liberia for five more years after being appointed Bishop, Burns returned to the United States in 1863 due to poor health. “His long exposure to that terrible climate, the frequent attacks of malarial fever he had suffered, and his herculean labors, had about exhausted a constitution not naturally strong, and he broke down. His physician commanded instant cessation from labor, and a return the States.” (Trafton, p. 387.)
Bishop Francis Burns died on April 18, 1863, only three days after his arrival at Baltimore, Maryland. Funeral services were held at Sharp Street Church in Baltimore, officiated by Rev. Dr. Durbin, with several other ministers offering their own remarks. The service was attended by hundreds of people, including over 70 ministers. At his request, Bishop Burns’ body was returned to Liberia, accompanied by his wife, who planned to return to Africa to make her home. Bishop Francis Burns is buried at Palm Grove Cemetery in Monrovia, Liberia.
Sources
Bangs, Nathan. A History of the Methodist Episcopal Church. Volume 3. New York: G. Lane and C. B. Tippett, 1845.
Clark, Elmer T. An Album of Methodist History. New York: Abingdon-Cokesbury Press, 1952.
Crowell, Seth. The Journal of Seth Crowell; Containing an Account of His Travels as a Methodist Preacher for Twelve Years. New York: J. C. Totten, 1813.
“Francis Burns. History of Windham, And Reminiscences of its People, Past and Present.” Windham Journal. Issues of September 16, 1886 (Part 37); September 23, 1886 (Part 38); September 30, 1886 (Part 39); and October 7, 1886 (Part 40).
“Funeral of Bishop Burns.” Buffalo Christian Advocate (Buffalo, New York). May 7, 1863.
North Settlement Methodist Church. Application for inclusion on the National Register of Historic Places. 1996.
Parks, Rev. Stephen. Troy Conference Miscellany. Albany: J. Lord, 1854.
Powell, William A. Jr. Methodist Circuit-riders in America, 1766-1844. Master’s Theses. 1977.
“Rev. Francis Burns.” The Ladies’ Repository. Volume 19. New York: Carlton & Porter, 1859. pp. 129-132.
Simpson, Matthew. Cyclopaedia of Methodism. Philadelphia: Everts & Stewart. 1878. pp. 147-148.
Smith, William C. “Francis Burns in a Love-Feast.” Sketch Book. New York: Carlton & Porter, 1860. pp. 156-157.
Sprague, William B. Annals of the American Methodist Pulpit. New York: Robert Carter & Brothers, 1873. pp. 349-350.
Trafton, Rev. Mark. “Francis Burns.” In John W. Hamilton, Lives of Methodist Bishops. New York: Phillips & Hunt, 1882. pp. 373-390.
