USA > New York > A history of the purchase and settlement of western New York : and of the rise, progress and present state of the Presbyterian Church in that section > Part 34
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The intelligence of the death of Dr. Richards produced a deep and painful sensation. The friends of the Seminary, and the Christian public at large, felt that a standard-bearer had fallen. At the next anniversary of the Seminary, the Board of Commissioners passed resolutions, which have been noticed in a former chapter. The Society of Alumni passed a resolution expressive of their deep veneration for his memory, and resolution to erect a suitable mo- nument in commemoration of the deceased. In pursuance of this resolution, a beautiful monument of the sarcophagus form was erected, on which was the following inscription :
IN MEMORD
OF THE REV. JAMES RICHARDS, D.D. 1
BORN IN NEW CANAAN, CONN., Oct. 29th, 1767,
Ordained and Installed Pastor of the First Presbyterian Church in Morristown, N. J., 1794.
Installed Pastor of the First Presbyterian Church of Newark, N. J., 1809.
Inaugurated Professor of Christian Theology in the Theological Seminary of Auburn, N. Y., 1823.
Died, August 2d, 1843. His Record is on High.
The Alumni of the Seminary join with the Family of the deceased in erecting this Monument to departed worth.
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REV. BERIAHI HOTCIIKIN.
ALTHOUGH the subject of this notice was, for comparatively a short period, a laborer in Western New York, it is thought that a brief memoir of him will not be inappropriate or uninteresting to the reader. He was born in the town of Guilford, in the State of Connecticut, on the 27th day of March, O. S. 1752. His father was a respectable mechanic, and though not a member of a visible church, yet strongly attached to religious order, a serious believer of the great truths of the Christian system, and observant of the duties of family religion through life. His mother was a woman of strong intellectual powers, and of warm and consistent piety. A circumstance connected with his birth, which was not known to him till after he entered the ministry, we shall here relate in his own words. "The autumn before my birth, my parents had five children living. A disorder then common among children, known by the name of the black canker, came into their family, and all their children were taken with it in one day. Four of those chil- dren died within a few days of each other; the oldest only sur- vived. Such an awful visitation, it might be reasonably expected, would deeply affect a pious mother. But the firmness with which she bore her trial was noticed by Christian people in general. Some months after the death of the children, in attending a sacra- mental occasion, she informed me, her heart was unusually drawn out in duty ; and in renewing her covenant with God she not only dedicated herself to him, but like Hannah, whose name she bore, she gave up her unborn child to God. She observed that if she ever acted the exercise of faith, she thought it was at that time." A short time after this event, the subject of this memoir was born.
Mr. Hotchkin was early instructed by his pious mother respect- ing the truths and duties of religion, and enjoyed, in his childhood, the privilege of sitting under the ministry of Rev. James Sproat, at a subsequent period Dr. Sproat, pastor of the second Presby- terian church of Philadelphia. Dr. Sproat was a truly evangelical man, and his instructions had a very salutary effect on his youthful parishioner. From his earliest years Mr. Hotchkin was a subject of strong religious feeling, and the writer has no doubt that he was a subject of the new birth at a period earlier than that to which in mature age his memory extended. When he was past seventy years of age, he one day remarked to the writer that he had no knowledge of any day in the whole period of his life in which he had not in a serious manner attended on the duty of secret prayer. Under the influence of strong religious feeling he was preserved from those sins and follies to which childhood and youth are ex- posed, and in which many of them indulge to their ruin. He was early taught to read, was fond of reading, and before he was seven years old had read the Bible through in course. His reading was
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all of a profitable kind ; much of it of a religious character, and he remembered what he read. From the period of his earliest recollection he entertained an ardent desire to obtain a collegiate education, that he might become a minister of the gospel ; but the temporal circumstances of his parents forbade their indulging him in this desire, and he was trained up to the employment of a tan- ner, currier, and shoemaker, in which employment he continued till he was past thirty years of age, and had a family consisting of a wife and three children. As to literary advantages he enjoyed no other than those which the common district school afforded. He says that his teacher was considerably above the grade of com- mon school teachers of that day, and that he took pains to improve his pupil to the utmost of his power.
Mr. Hotchkin did not make a public profession of religion till within two or three years of the time when he became a preacher of the gospel. After the dismission of Dr. Sproat, the church in Guilford settled Rev. Daniel Brewer as their pastor, who after a season embraced the religious sentiments of Mr. Robert Sandeman, and drew off a number of his parishioners to his belief. Mr. Hotchkin says, "From the great zeal, apparent self-denial, and high profession of making the Scriptures the only rule of duty, I was led to form a very favorable opinion of that sect, and probably should have fallen in with them, had it not been for some important circumstances. On reading Mr. Sandeman's definition of faith, I found it consisted in a 'bare belief of the simple truths of the gos- pel.' I could see no difference between this faith and the faith of devils. According to my belief it was essentially deficient, and lacked the main thing, namely, a hearty consent of the will to the truths believed. Another thing which tended to establish my mind was as follows : While I was reading Mr. Sandeman's letters on Theron and Aspasio, and my mind was deeply laboring, my mo- ther presented me with Edwards' Treatise on Religious Affections. This I read with greater care and attention than, perhaps, I ever should have done at any other period of my life. This produced full conviction in my mind of the nature of true religion, from which I have never deviated. I have great reason to bless God that I received that book at that time, and I trust that I shall never forget that providential occurrence." In the very diligent perusal of the Scriptures, together with the writings of President Edwards, and other writers of a similar stamp, Mr. Hotchkin became fully settled in his theological views, and was able to give a reason for his belief.
In the year 1780, he removed from the town of Guilford and located his family in the town of Cornwall in the same State. Here he first made an open profession of religion, and united with the Congregational church under the care of Rev. John Cornwall. Soon after, he was elected a deacon of that church. Some minis-
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ters belonging to the Morris County Associated Presbytery advised him to turn his attention to the ministry. He objected on the ground of his lack of such an education as was requisite to enable him to be useful in that employment. It was urged that the pancity of ministers, and the numerous destitutions, rendered it needful to bring into the work men of piety and soundness, though lacking in classical learning. His scruples were at length overcome, and he left his family for a season to study theology under the tuition of Rev. Amzi Lewis, then residing in Goshen, in the State of New York. He soon after received a license to preach from the minis- ters of the Morris County Associated Presbytery. On a visit to Guilford, his native town, he was invited to preach in the church connected with what was then denominated the Fourth Society, the church in which he was born, and baptized, and educated. The church had been for a long period without a minister. With- out any expectations of the kind on the part of Mr. Hotchkin, the church and society gave him a unanimous call to settle with them as their pastor. This call he accepted, and was ordained and installed pastor of the congregation, August 17th. 1785. Rev. Benjamin Trumbull, D.D., and Rev. Jonathan Edwards, D.D., were members of the ordaining council. Mr. Hotchkin continued to officiate as pastor of this church three or four years, and was then dismissed from his pastoral charge, the Society having become too weak in a pecuniary point of view to support a minister.
Previous to Mr. Hotchkin's dismission from Guilford, a number of his parishioners had removed to the State of New York, and located themselves in the place which is now the town of Green- ville, in the county of Greene. In the probability of his being soon dismissed from Guilford, they had entreated him, in case such an event should occur, to make them a visit in the wilderness to which they were going. Accordingly he made them a visit in the spring of 1789, and on a second visit the same summer, he received a unanimous call to settle with them as their spiritual pastor. To this call he responded an affirmative answer, and in September following re- moved his family to the place prepared for them. Greenville at that time, though but twelve miles west of the Hudson river, was considered as the " Far West." Very few inhabitants were to be found in the State of New York, westward of that place. It was then a new settlement with a sparse population, and mostly a fo- rest. Mr. Hotchkin was the only minister of the New England stamp west of the Hudson river, and north of the Pennsylvania line, and no church had as yet been formed. Soon after the removal of his family, a church was organized, consisting of four males and seven females. Mr. Hotchkin, speaking of his settle- ment in the State of New York, says : "I was now called not only to supply my own people, but to perform all ministerial services in the present towns of Greenville, Cairo, Durham, Windham, and
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Renssellaerville, as there was no minister of our order in any of those places. In addition to these services, I was obliged to labor with my hands almost steadily to procure a support for my family. I was often at a late hour in a dark night in the woods, some miles distant from my own house, with nothing but a small foot-path to travel in, being obliged to give myself wholly up to the direction of my horse which Providence had provided with better eyes than mankind. Though often exposed, and sometimes partially injured, yet I was always preserved, and never failed of getting to some shelter. Being much abroad in neighboring towns, and consequent- ly known wherever I went, I was always at home, and rarely found a family who did not appear willing to give me a meal of victuals or a night's lodging, if there was need of it."
Mr. Hotchkin's ministry in Greenville continued till the year 1821, at which period he was seventy-two years of age. He had at several times proposed a release from his pastoral charge, but his people would not give their consent. At this period, however, on his earnest entreaty, they yielded their consent, and he was released from his pastoral charge and removed to Western New York, where two of his three sons had long resided. During his connexion with the church of Greenville several seasons of revival had been enjoyed by the church, and it had increased from a very small number to a goodly flock. Its members were well indoc- trinated, at peace among themselves, and harmonious in action. Mr. Hotchkin, in preaching, was not an orator, but, at the same time, he was earnest, solemn, and instructive. Though he lacked the classical education which would have been desirable, his lan- guage was far from vulgarity, and his good sense and other qualities rendered him an acceptable preacher to educated men, especially to those who were pious. In 1794, he received the degree of Master of Arts from Yale College, then under the presidency of Dr. Stiles. He was sound in the faith according to the Calvinistic system. Of human authorities, he undoubtedly considered Presi- dent Edwards as the highest, and among published books he ranked President Edwards' Treatise on Religious Affections as next in value to the Bible. He dwelt much in his preaching on those doctrines denominated Calvinian, and at the same time used such acceptable words, and preached in such a kind manner that he was revered and loved by those who were decidedly opposed to his system of faith. He was emphatically a peacemaker. He kept his own church in peace, and was much employed in composing differences which arose in neighboring churches. Such was the confidence reposed in his good sense, sound judgment, and entire honesty, that he was ordinarily successful.
When Mr. Hotchkin removed to Western New York, though he was seventy-two years of age, his bodily powers were still vigor- ous, but he considered himself too much advanced in years to have
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the charge of a church, and expected to preach only occa- sionally. But on finding destitute churches, with no one to break unto them the bread of life, he could not refuse his aid. He preached one year alternately at Wheeler and Pulteney, and afterwards two years at Pulteney, where he had fixed his residence. In the autumn of 1837, in consequence of increasing infirmities, he informed the congregation of Pulteney that he could supply them no longer, and went to reside with his son at Prattsburgh. Here he occasionally preached till August, 1828. In that month he preached for the last time, at the funeral of a small child, the pastor of the church being from home. Soon after this he was laid on a bed of sickness, from which he never arose. His disorder was the Diabetes, which ter- minated his life Jan. 28th, 1829. Mr. Hotchkin, in the latter part of his life, made it a particular subject of prayer, that he might not outlive his usefulness, and in this respect his wishes were singu- larly gratified. Though his last sickness was long and distressing, he enjoyed the full exercise of reason. He was sure that his last hour was near at hand, and spoke of his departure with the same calmness that he would speak of taking a journey to visit dear friends. During his long, distressing sickness, not a single expres- sion of impatience was extorted from him. A most cheerful sub- mission to the will of his Heavenly Father was manifested in all his conversation, and in his whole deportment. He observed that everything concerning him was ordered in the best possible man- ner, and he desired no alteration in the divine government. His hope of heaven was fixed on Christ alone, and he renounced every other refuge. In the atonement of Christ he could see a founda- tion ample, stable, and every way glorious. On this foundation he reposed with the most entire confidence. In this state of feeling he fell asleep. The funeral was attended by a large concourse of sympathizing spectators, and an impressive sermon was preached by Rev. David Higgins, founded on 2 Kings ii. 12. " My father, my father, the chariot of Israel, and the horsemen thereof !"
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CHAPTER XXII.
History of Individual Churches, Synod of Geneva, Presbytery of Chenango :- Sher- burne, Smyrna, Otselic, East Lincklaen, East Pharsalia, Pharsalia First Congrega- tional, Plymouth, South New Berlin, Norwich, Preston, M'Donongh, Smithville, Oxford, Guilford, Bainbridge, South Bainbridge, Bainbridge and Nineveh, Harpers- ville, Coventry First Church, Coventry Second Church, Green, Masonville, Coles- ville, Windsor, Barker, Triangle, Rockdale.
HAVING thus far narrated the general history of the Presbyterian Churches in Western New York, we shall now, as far as we have the materials, proceed to give a brief notice of the churches indi- vidually, commencing on the eastern boundary, and beginning with
THE PRESBYTERY OF CIIENANGO.
Sherburne .- The little colony that originally composed the church of Sherburne, removed from the town of Kent, in the State of Con- necticut, soon after the war of the Revolution. Many of them were soldiers in the army of that period. They first settled in Duanesburgh, in the present county of Schenectady, and were there organized into a church, and, for a season, enjoyed the minis- terial labors of Rev. Blackleach Burritt. Being unable to obtain the right of soil to the lands on which they there settled they determined on removing to the Chenango Valley, then a part of the twenty townships recently purchased of the Oneida Indians. De- sirous of securing to themselves and their posterity in their new home the institutions of the gospel, they associated themselves toge- ther in the location, purchase, and division of their lands. Their original purchase was one quarter of the present town of Sher- burne, through which flows the beautiful Chenango. Most of the pioneer settlers removed with their families to their new homes in the spring of 1793. After a long and tedious journey through an unbroken forest, the colony arrived on Saturday night at their in- tended place of residence. One week from the ensuing Sabbath, public religious worship commenced, which has constantly been maintained ever since. Their religious services were conducted by reading sermons, conference, singing, and prayer. In the au- tumn of 1793, they were visited by Rev. B. Burritt, their former pastor, who passed the Sabbath with them, and preached the first sermon ever delivered in the town. In 1794, a Congregational church, consisting of seventeen members-eight males and nine females, was organized by Rev. Mr. Campbell, said to be a mis-
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sionary from Connecticut. Nathaniel Gray and Abraham Raymond were elected deacons. This little band of self-denying disciples continued to prosper and increase for some years, enjoying occa- sionally the instruction and aid of an itinerant missionary, sent from the elder settlements to look after their brethren in, what was then called, the Far West.
But the peace and unity which had thus far marked their history, was destined to be interrupted by division arising from local causes. The settlement simultaneously commenced on both sides of the river, and when the subject of building a house of worship began to be agitated, a difference arose in reference to its location. As the result of this the church was divided, and the members re- siding on the west side of the river, were formed into a church denominated the Second Congregational Church of Sherburne. This division occurred in 1802. The second church soon after erected a house of worship, and settled Rev. Joshua Knight as their pastor, who continued with them till 1823, when he was deposed from the ministerial office.
The first church gradually gathered strength, till in 1803, they erected and partly finished their present house of worship, about three-fourths of a mile north of its present location. In August, 1806, Rev. Roger Adams was called to the pastoral charge of the church, and installed over them. and continued their pastor about three years. During his ministry a precious season of revival was enjoyed, and a number added to the church as its fruits. In 1810, the church edifice was removed to its present site. It is large and commodious, with a convenient lecture-room standing near it. After Mr. Adams's dismission the church was vacant till 1810, when Rev. Abner Benedict, jun., was installed as their pastor, and conti- nued in that station two years. During his ministry the church shared in another gracious effusion of the Holy Spirit, and thirty or forty members were added to the church. From the time of Mr. Benedict's dismission till 1814, the church was destitute of a pastor, and then settled Rev. John Truair, who continued in the pastoral office till 1820. During his ministry several revivals were expe- rienced, adding to the church about two hundred members. Rev. Lyman Rexford succeeded as stated supply, for about two years. He was succeeded by Rev. Isaac N. Sprague, who was installed as their pastor, and continued with them near ten years. In 1821, the pastor's dwelling-house was consumed by fire, and with it the records of the church. In 1827, the second church was dissolved, some of the members uniting with the first church, and others with the neighboring church of Smyrna, as best suited their convenience. After the dismission of Mr. Sprague in 1834, Rev. Mr. Snyder, as stated supply, labored with them about two years. In 1837, Rev. George E. Delavan was installed as pastor of the church, and re- mained two years. Since his dismission, the church has had no
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regularly installed pastor. The pulpit was successively supplied by Rev. Messrs. Blodget, Hastings. J. S. Brown, and Leonard, till 1844. In October of that year, Rev. Amos C. Tuttle commenced laboring with the church as a stated supply, and his labors are still continued.
Oct. 23d, 1845, a free church (so called) was formed, consisting chiefly of members seceding from the first church, on account of their anti-slavery views. Exclusive of these seceding members, the churchin November, 1845, consisted of about two hundred and forty members. In addition to revivals mentioned above, the years 1831, '36, and '42, were years of special refreshing from the presence of the Lord. The brethren and sisters cordially sympathize with all the benevolent operations of the day, and contribute liberally for their support. They have been the friends and patrons of education, and have contributed largely, at different times, for our Collegiate and Theological institutions. More than twenty young men of the place have been educated for the learned professions, several of whom now occupy important and responsible posts.
The Episcopalians, Baptists, and Methodists, have each a church in the village of Sherburne ; but they are not large.
Smyrna .- Concerning the history of this church the writer has obtained very little information. On the minutes of the General Assembly for 1829, he finds it reported as a church under the care of the Presbytery of Chenango, containing seventy-two members, Rev. Charles E. Avery, stated supply. A similar report is made for the next year, excepting that the number of members is seven- ty-seven. The next year Rev. Samuel Manning is reported as stated supply, and the number of members eighty-five. In 1832, it is reported as vacant, and the members one hundred and ten. For the two next years Rev. Elias Childs is reported as pastor, and the number of members, for 1833, one hundred and twenty- one, and for 1834, one hundred and thirty-nine. After this period its name is not found in the reports of the Presbytery. The writer supposes that it was a Congregational Church, and that it probably withdrew from its connexion with the Presbytery. It was not connected with the Union Association.
Otselic -This church appears to have been organized in 1830, with sixteen members, and to have been connected with the Pres- bytery. In 1833 it consisted of thirty-one members. It is named on the Statistical Tables of the General Assembly for the years 1831-32-33 and '34, as having a stated supply. The name of the church is not found on the list of churches belonging to the Pres- bytery, after 1834,
From the reports of the American Home Missionary Society, it appears that Rev. Luther Clark was, in May, 1809, appointed a
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missionary for one quarter of the time to labor in this place, and that his ministry, under the patronage of the Society, was con- tinued five years. In 1837, the church enjoyed the ministry of Rev. Sydney Mills for one quarter of the time, and in 1841 and '42, that of Rev. Peleg R. Kinne, for the same portion of the time. During these periods they were aided by the American Home Missionary Society.
East Lincklaen .- At what period this church was organized is not known to the writer. Rev. Jephthah Pool, under a commis- sion from the American Home Missionary Society, ministered to the church two or three years, commencing in 1832. Under his ministry a revival of religion is noticed, with fifty or sixty hope- fully converted to God. Rev. T. H. Ayers was commissioned to minister to this church by the Society, in September, 1836, and seems to have continued till near the close of the year 1837. The name of this church is found on the Statistical Tables of the General Assembly for the years 1833 and '34, as connected with the Presbytery of Chenango. Its number of members is not stated, nor is its name, subsequent to this date, to be found in the Tables.
East Pharsalia .- This church was organized in the month of August, 1838, by a committee of the Presbytery. At its organiza- tion it was composed of twelve members, four males and eight fe- males, who were mostly from the church of McDonough. It was organized as a Presbyterian church, and has enjoyed the stated preaching of the gospel one-third part of the time from the period of its organization. Rev. Charles Bowles supplied the pulpit about two years and a half. He was succeeded by Rev. Hiram Dyer, who has officiated between three and four years. The church has been aided by the American Home Missionary Society a portion of the time. It has a house of worship, erected in 1837, which is forty feet by thirty-four, and has a steeple, and gallery at one end. Its present number of members is not known to the writer.
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