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 54
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Previous to the organization of the church, Mr. Niles led in public worship and sometimes preached. After the organization of
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the church he was elected its standing moderator, and more fre- quently preached. His health became in a great measure re-estab- lished, and he received ordination June 11th, 1806, from the Ontario Association. He was employed as a stated supply for one half of the time at Prattsburgh, and the other half at Bath till the spring of 1808, at which period he received a call to settle at Bath, which he accepted, and removed his family to that village. From the period of the removal of Mr. Niles till the next April, the church was mostly without preaching. At that period Rev. James H. Hotchkin visited them by request, was employed to preach a few Sabbaths, received a unanimous call for settlement, and was in- stalled pastor of the church, August 16th, 1809. His ministry was continued to the close of the year 1829, and the pastoral relation was dissolved, January 27th, 1830. Rev. George R. Rudd com- menced his labors the first Sabbath in 1830, and was installed pastor in answer to a unanimous call, March 24th, 1830. He con- tinued in the pastorate till May 3d, 1836, when the pastoral relation was dissolved. After the dismission of Mr. Rudd, Rev. Samuel Griswold officiated as stated supply one year. Rev. B. Foster Pratt was then employed for a season, and was installed pastor January 31st, 1838. The pastoral relation was dissolved, August 31st, 1841. Rev. Aaron Judson followed him as stated supply for two years, and was succeeded by Rev. Benjamin C. Smith, the present pastor, who was installed, April 9th, 1844.
During the period in which Mr. Niles ministered to the church there were instances of hopeful conversion, but no general revival. The additions to the church were principally of emigrants coming with letters from other churches. Under the ministry of Mr. Hotchkin, which extended over a period of twenty years and nine months, there were several seasons of religious interest, attended with hopeful conversions, but two that were strongly marked for their extent, power, and purity. The first commenced in the latter part of the year 1818, and was continued through the winter. It was most powerful during the month of February. The first Sab- bath in that month was a day of unusual solemnity. At an appointed weekly meeting the house of worship was filled to overflowing, and from the necessity of the case, and the powerful state of feeling exist- ing, it became necessary to continue the meeting from day to day for several days in succession. Individuals were seen trembling on their seats, and the silent tear trickling down their cheeks, but entire stillness reigned. Nothing was' heard but the voice of the speaker imparting instruction, addressing exhortation to the assem- bly, or lifting up the prayer unto God. More than thirty, it is be- lieved, were born again during that eventful week. The work continued with much power for some time, but none of the subjects of this work were received as members of the church till the first Sabbath of June following. On that memorable day fifty-nine indi-
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viduals stood before a great congregation, and, in the presence of God, angels, and men, professed their faith in the Lord Jesus Christ, took upon themselves the bonds of the covenant, and for the first time commemorated the dying love of the Saviour with his disciples. Such an exhibition was never before presented in the region. People from neighboring towns, and persons of every character and grade, were present. In the expectation that this would be the case, and as the house of worship was small, prepa- ration was made to hold the meeting for that day in a neighboring grove. The day was fine, the sky clear, and no wind to rustle the leaves. God seemed to be present with his aid. The pastor preached from Isaiah liii. 11. He shall see of the travail of his soul, and shall be satisfied. The other general revival was in 1825. It was characterized much in the same way as the former. As the result of it between sixty and seventy united with the church by profession. Time has tested the character of these revivals. A very small number have turned back from their profession. A considerable number have died in the hope of the gospel, and a large number remain steadfast in their profession, and of numbers it may be said that they are burning and shining lights. During Mr. Hotchkin's ministry two hundred and eighteen members were received into the church on profession of their faith. Under the ministry of Mr. Rudd several seasons of revival were enjoyed, as the results of which large numbers were added to the church. A revival in 1830 added twenty-nine members to the church by pro- fession. Another in 1831 added seventy-one, and another in 1832 and 1833 added to the church by profession, fifty members. Under the ministry of Messrs. Pratt and Judson, there were seasons of special interest, and many were added to the church.
This church in its infancy received less aid from itinerating mis- sionaries than almost any other of its long standing in Western New York. It has never received any foreign aid in the support of any of its ministers, and has contributed much to assist those who were needy, and to promote the objects of Christian benevolence. At a very early period the congregation erected a cheap building, thirty-two feet in length and twenty-two in breadth, as a house of worship, and furnished it with movable seats. At the settlement of Mr. Hotchkin it was enlarged by the addition of eighteen feet to the length, and at a subsequent period it was again enlarged by the addition of eleven feet to the breadth. In 1827, a new and elegant house was erected, sixty feet in length and forty-four in breadth, and furnished with a bell, which was solemnly dedicated to the worship of Almighty God, Feb. 13th, 1828. This has lately been remodelled and enlarged by the addition of sixteen feet to the length. The Society are in possession of a good and convenient parsonage, built from the avails of two hundred acres of wild land, given as a gratuity by Col. Robert Troup, the agent of the Pulteney
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Estate. This church has furnished a number of young men for the ministry. As foreign missionaries, Rev. Henry H. Spalding, and the wife of Dr. Marcus Whitman, of the Oregon mission, were from this church .*
This is much the largest worshipping assembly in the town of Prattsburgh. The ordinary congregations on the Sabbath vary in number from three hundred to four hundred persons, sometimes more. There is a respectable Baptist church in the village, which has a commodious house of worship, and a worthy pastor. There is also a Methodist chapel, but the class is broken up, and the house has been sold by the sheriff. Besides these, there are two other Baptist churches in the town, one of which has a house of worship ; two houses for Methodists, and one for Christians. A flourishing Academy has long been in operation in the village.
Naples .- The town of Naples, a part of what was formerly Middletown, was purchased in 1790 by a company of eleven persons residing in Berkshire County (Mass.). The settlement of the town commenced the next year by two families of the name of Watkins, two of the name of Clark, two of the name of Parish, one of the name of Johnson, and one of the name of Cleaveland. Some of them were members of Congregational churches, and all of them had been accustomed to an attendance on religious worship, and regarded religious institutions. Public worship on the Sabbath was immediately commenced and maintained by the use of printed sermons, read by some one of the attendants. These meetings were sustained for some time, and then fell into disuse. The first sermon ever preached in the town, was preached in the month of June, 1792, by Rev. Zadoc Hunn of Bristol. As the settlement progressed, missionaries sometimes visited the place, and during the great revival of 1799, Rev. Jedidiah Bushnell, missionary from Connecticut, visited the place. His preaching was blessed to the awakening and conversion of some souls. Professing Christians were aroused from their supineness, public worship on the Sabbath and conference meetings on other days were established, and the face of the community began to wear a different aspect. A church of the Congregational order, consisting of thirteen persons, of whom six were males, was organized, Feb. 1st, 1800, by Rev. Samuel Fuller, a missionary of the Berkshire and Columbia Mis- sionary Society. This church was received into connexion with the Ontario Association, June 12th, 1804. After the dissolution of the Association, the church was received under the care of the Presbytery of Geneva, Feb. 21st, 1815, and on the organization of the Presbytery of Bath, was assigned to that Presbytery. In February, 1815, the church adopted the Presbyterian form of
* While this work is in press, information is received that Dr. Whitman and his wife have been massacred by the Indians.
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government, and elected ruling elders. In 1825, the church num- bered thirty-five members ; in 1843, sixty-eight ; and in 1846, eighty-five. Previous to the organization of a church, the commu- nity employed Mr. Fisk, a Baptist elder, to preach to them two years and a half. Rev. Solomon Allen was ordained and installed pastor by an ecclesiastical council, Dec. 5th, 1805. He was dis- missed, June 13th, 1810. Some time after the dismission of Mr. Allen, Rev. Silas Hubbard was employed as stated supply, the author believes, one year. From the period of Mr. Hubbard's departure till 1815, the writer believes that the church was gene- rally without stated preaching. In 1815, Rev. Lyman Barritt, then a licentiate, was employed, and was ordained and installed pastor, June 21st, 1815. Mr. Barritt's labors were continued till Oct. 4th, 1826, when the pastoral relation was dissolved. Mr. James Cahoon, a licentiate, supplied the pulpit one year and a half, during the years 1827 and 1828. Rev. John C. Morgan was or- dained and installed pastor, Aug. 27th, 1829, and was dismissed, Jan. 25th, 1831. Rev. Jacob Burbank succeeded him as stated supply for one year, and he was succeeded by Rev. Mr. White for one or two years. Rev. John C. Morgan supplied from some time in 1834 to 1839. Rev. Ebenezer Everett followed him as stated supply two years. Rev. George T. Everest was installed pastor of the church, Sept. 13th, 1842. His dismission took place August, 1846. Rev. Flavel S. Gaylord is at the present time em- ployed as stated supply. There have been several seasons of religious interest which may be denominated revivals, since the one in 1799, but not very extensive. The highest number of members in the church ever reported, is eighty-five. The church was aided twelve years by the American Home Missionary Society in sup- port of its ministers, but for several years past, has relinquished that aid. It has a house of worship sixty-feet in length by forty in breadth, which was finished and dedicated in 1825, at a cost of $3500, but in the progress of improvement, it is now in its location entirely out of the centre of influence, and it is in contemplation to erect a new one in a more central situation.
Infidelity and irreligion have fearfully prevailed in Naples, and it is estimated that not more than one-third of the inhabitants are accustomed to attend public worship anywhere. The people of Naples have been stigmatized as an infidel race, but this is not true. The early settlers were from a land of steady and religious habits. They were a church-going people. A valued correspond- ent observes :- " The proudest infidel the place now affords was baptized in infancy, and taught the catechism in his youth, and he says it took him twenty-five years' reading of infidel authors to efface the impressions made upon his mind by the religious instruc- tion he received when young." The Methodists, Baptists, and Christians, have each a religious establishment and house of wor-
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ship in the village of Naples. The relative strength of the Pres- byterians and Methodists is about the same. The Baptists and Christians are more feeble in pecuniary strength.
Conhocton .- The settlement of this town began about the com- mencement of the present century. One of the first immigrants was Horace Fowler, afterwards a deacon of the church. Levi Fowler and John Slack, Esq., were early settlers. But the early settlers were not, at the time of their settlement in the town, pious characters, and no attention for a considerable period was paid to religious worship. Not a single sermon was preached in the town till 1807, and but one professor of religion of the Congregational order resided in the town, and none of the Presbyterian. Some time in the year 1807, Elijah Parker and Stephen Crawford, with their wives, all members of Congregational churches, removed to the town. Public worship was soon after commenced upon the Sabbath, and has been continued from that time. In the month of May, 1809, Rev. Aaron C. Collins visited this feeble band of Chris- tians, and preached to them. In June following, Rev. Ahijah Warren visited and preached to them. The community engaged him to supply them with ministerial services one third of the time for one year. A Congregational church, consisting of nine mem- bers, was organized by him on the Lord's Day, Oct. 8th, 1809. The church had no connexion with any ecclesiastical body till Jan. 30th, 1820, when it was received under the care of the Presbytery of Bath on the accommodating plan. Whether Mr. Warren con- tinued his labors longer than one year is not known to the writer. After his labors closed, the church was in a low state for a number of years, seldom enjoyed the opportunity of hearing a preached gospel, and endured much affliction, surrounded on all sides by irreligion. From the period of the organization of the church till 1820, only twelve members were added to the church. In 1825 the number consisted of forty-six. In 1833 it was one hundred and ten, but in 1846 only twenty-seven. In the month of Novem- ber, 1843, Rev. Stalham Clary removed into the place, and took charge of the church as a stated supply, and continued four years in that capacity, during which .period his labors were very abun- dant, and attended by a good measure of success. Some souls were brought into the kingdom, and the church was increased to the number of fifty members. While Mr. Clary continued, the mem- bers of the church made great exertions to support the ministra- tion of the gospel. Since the removal of Mr. Clary, Rev. Linus W. Billington, Rev. Joseph Crawford, Rev. Jeremiah Pomeroy, Rev. James H. Hotchkin, Rev. Sidney S. Brown, and others, have officiated as stated supplies for short seasons. A very considerable proportion of the time the church has been without stated ministra- tions, and has never had a regularly settled pastor. In the support
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of Messrs. Clary, Billington, Crawford, and Brown, the aid of the American Home Missionary Society has been granted.
In the summer of 1832, Rev. James Boyle held with this church a protracted meeting, which was continued through a number of days. The measures which were common with him and others of that class of evangelists were employed, and a state of high excite- ment was produced, and many professed to be converted, and no doubt some souls really were born again. A large number were received into the church, swelling its number to one hundred and ten members. It might seem that the days of the mourning of this church were now ended, and that she must now have acquired such a measure of strength as to be able in all future time to enjoy the stated ministrations of the gospel. But such was not the case. Very little pecuniary strength was acquired, a spirit of fanaticism was infused into the minds of many, and a state of preparation to be carried away with any delusion was induced. With respect to the converts, so called, the writer is unable to say what has become of them. He believes very few of them give satisfactory evidence of having been born again. In the winter of 1837-8, a very singu- lar state of things existed. Mrs. - Conn, who had been a mem- ber of the church a number of years, and highly esteemed by some, at least, as a woman of piety and activity in promoting the cause of Christ, began to take a very conspicuous part in the meetings for social and religious worship. She professed to have special communications from God, and to know the secrets of the hearts of those with whom she was conversant. She assumed an authorita- tive position in the church, and gave out her directions as from God himself, denouncing as hypocrites in the church all who did not submit to her mandates. She predicted the speedy death, in a most awful manner, of particular individuals who opposed her authority, and manifested a most implacable rancor against all who did not acknowledge her inspiration. In her proceedings she was assisted by a young man, who for his misconduct had been excom- municated from the church of Prattsburgh. A number of. the members of the church of Conhocton were carried away with this delusion, and acknowledged Mrs. Conn as one under the inspiration of the Almighty. So completely were they infatuated, that they seemed to suppose that their eternal salvation depended on the will of Mrs. Conn. They were ready to obey all her commands, and to assert as truth anything which she should order. Some of them became permanently deranged, and one or two families were nearly broken up. Nor was this delusion confined wholly to the church of Conhocton. Mrs. Conn and her coadjutor went into the county of Wyoming, and some in that region were brought under the delusion, and received her as a messenger sent from God. Whether to view Mrs. Conn as an impostor, a wild fanatic, or a deranged person, the writer will not assume the responsibility of determining.
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Many circumstances would favor the idea of imposture. The writer is informed that she has become a maniac. This circum- stance may favor the idea of mental aberration. But the conse- quences to the church were most disastrous. For a season Mrs. Conn and her followers bore sway. Nothing could be done in the way of discipline, and the church was completely disorganized. After some time had elapsed, the members of the church who remained steadfast met together, re-organized the church, adopted the Presbyterian mode of church government, and elected ruling elders. But the church has been small and feeble. This to some extent has been owing to local circumstances, but more to the prevailing irreligion around them. The church has a small but comfortable house of worship, located at the place which is called Liberty Corners. The Methodists have a house of worship in the same village. The Baptist church hold their worship in the north- ern part of the town. The mass of the population, it is believed, are not in the habit of attending worship anywhere.
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South Dansville .-- Respecting the early settlement of this place the writer is not informed. A Presbyterian church consisting of a very few members was organized here, which was received under the care of the Presbytery of Bath, August 29th, 1820. In 1825 it was reported as consisting of ten members. In 1843 and in 1846, eighty is the number reported. The church for some years was fostered by Rev. Robert Hubbard, by whom it was organized, and occasionally might have received some other ministerial aid. But it did not flourish. In May, 1833, Rev. George P. King received a commission from the American Home Missionary Society to labor here. Whether he continued longer than one year is not known to the writer. In June, 1841, Rev. A. C. Dubois received a commis- sion from the Missionary Society to labor here, and continued his labors two years and three months. Rev. Sidney S. Brown labored here, under the patronage of the same society, two years, from June, 1845, one half of the time. In January, 1840, Rev. Augustus Littlejohn held a long protracted meeting, continued from day to day, and attended with the manner peculiar to himself. As the re- sult of this meeting a considerable addition was made to the church, but how much of spiritual or pecuniary strength was acquired the writer cannot say. In 1840 the Second Presbyterian Church of Howard was merged into this church. That church had a small house of worship, which is now used by the united church. The church is intermixed with other denominations, particularly Bap- tists, Methodists, and Christians, who are much more numerous than the Presbyterians. A large proportion of the population attend no place of worship.
Howard Second Church .-- This church was located in the north-
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western part of the town of Howard. It was organized in the year 1825, by Rev. James H. Hotchkin and Rev. Stalham Clary, and was received under the care of the Presbytery of Bath, Feb. 22d, 1826. It consisted at that time of twelve members, and never reported a higher number than fourteen. With one or two ex- ceptions it was always reported vacant. The church built a small house of worship, but it never flourished. On its request it was united to the church of South Dansville, by an act of the Presby- tery, August 25th, 1840.
Howard .- This town was originally a part of the town of Canisteo. The settlement of it commenced in 1805, by four or five families who moved into it. But the settlement did not rapid- ly progress. In 1811, there were only about a dozen houses in the town. The first sermon ever delivered in Howard was probably preached by Rev. Samuel Parker, a missionary, in 1810. A Pres- byterian church was organized, July 5th, 1815, by Rev. David Higgins, of Bath, and Rev. Enoch Whipple, a missionary. It consisted of eight members, seven of whom were admitted on ex- amination, and one by letter. The church was received under the care of the Presbytery of Bath, August 29th, 1820. The number of members in 1825 was twenty-three; in 1832, sixty-five; and in 1846, ninety. For a number of years after the organization of the church, it was without a pastor or stated supply. Itinerant missionaries and neighboring ministers afforded some ministerial aid. Public worship was maintained, and the ordinances and dis- cipline of the gospel observed. In the summer of 1827, Rev. Lyman Barrett removed his family into the town, and took charge of the church as their stated supply. In this capacity he officiated till the summer of 1834. He was succeeded by Rev. Samuel T. Babbitt, who continued one year. Rev. William Goodale suc- ceeded in the summer of 1839, and remained three years. His successor was Rev. Gilbert Northrop, who supplied one year. His successor, Rev. J. G. L. Haskins, continued one year. Rev. Levi Rose commenced in October, 1844, and still continues. There have been several seasons of religious interest, and visita- tions of the Holy Spirit, enjoyed by this church. In 1831, during the period of Mr. Barrett's ministry, the gracious influences of the Spirit were shed down on the church and congregation, and as the result, thirty-five members were added to the church by profession. Under the ministry of Mr. Babbitt there was a period of high ex- citement, connected with a protracted meeting, which brought an addition of thirty members to the church. Other seasons of special interest have been enjoyed, in which the church has been enlarged and strengthened. The church has been aided by the American Home Missionary Society, in the support of most of its ministers. They now support without aid. They have an appropriate house
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of worship, located at the village of Howard Flats. It was erect- ed in 1835-6, and is forty-eight feet in length and thirty-six in breadth. In the winter of 1844, it took fire, and was with difli- culty saved from total destruction. It is now repaired and in good condition for use. The congregation on the Sabbath, in pleasant weather, may amount to two hundred and thirty attendants. The Baptist Church has a house of worship in the village, erected at the same time with that of the Presbyterians. They have an officiating elder. There is a small church of Scotch Irish Seceders in the south-eastern part of the town, consisting of thirty or forty members. They have a small house of worship, but are destitute of stated preaching, and are in a feeble state. There are in the town several classes of Methodists, and some Christians. The Universalists are the predominant seet in the village, and have an ownership in the Baptist house of worship, and occupy it one Sabbath in each month. Their Society numbers some of the most influential men in the town as to civil affairs, but is thought to be on the decline.
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