PRESBYTERY OF UTICA ^, h \ '/ H . ^(A>t^-Ytic -^ Centennial 1843-1943 Cibrar;^ of trhe trheolo^ical ^emmarjp PRINCETON • NEW JERSEY •3^^]> PRESENTED BY Herbert N. Baird Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/presbyteryofuticOOpres 'V 4 ''^: SEP 28 1943 ^OS/CALStW;^ .♦ v^ PRESBYTERY OF UTICA Centennial IS43'I94B ^0Ae4AU^ This brochure of the Centennial of the Presbytery of Utica is not intended to be a detailed history. That would require a much larger volume. However, it is hoped that the data here presented may add to a deeper appreciation and a clearer understanding of the religious institutions of this region. Some of the churches first organized in this vicinity have bee» dissolved. This was not due, of course, to any lack or failure on their part. Rapidly changing conditions in population and more particu- larly the improved means of communication made their functioning no longer necessary. They served their day and ceased to be. All honor is due them for the fine service they rendered when it was most needed. The local churches that are now active have witnessed many tran- sitions. During their history, they have lived through five wars; survived fires, depressions, panics and rapid changes in population. Nevertheless, they have borne a constant and faithful witness to the true and living God. In season and out, they have called men and women to the ways of righteousness, mercy, justice and peace. We gratefully recall the human side of the story. Many persons of sterling Christian character have poured their sacrifice, devotion and loyalty into the churches of this Presbytery. They were not found wanting in serving the spiritual, the educational or social needs of their respective communities. In the light of their splendid labors, we rise up to call them blessed forevermore. Strengthened and inspired by the God they worshipped and served, we look to the future. In the midst of a confused, troubled and war- weary world, we must press on in the tasks of Christ's kingdom. In a world that is mightily shaken, let us strive the more to advance the things of faith, hope and love; building upon that foundation that can not be shaken, even Jesus Christ our Lord. John Boyce, Editor. OFFICERS OF PRESBYTERY 1942-1943 Moderator — Elder F. Stanley Roberts Stated Clerk — Reverend Herbert Nelson Baird Recording Clerk — Reverend Frank E. Magor Treasurer — Elder John A. Jenkins CENTENNIAL COMMITTEE Reverend Harold Worden Wylie, Chairman Reverend S. Carlyle Adams Reverend Herbert Nelson Baird Reverend John Boyce Elder Donald B. Durham, Ph.D. Elder R. Morris Williams CENTENNIAL BOOK Mr. Baird Mr. Williams Mr. Boyce, Editor WORSHIP SERVICE Mr. Adams CENTENNIAL PAGEANT Mr. Wylie Dr. Durham TABLE OF CONTENTS History of the Presbyteries of Oneida and Utica 9 The Churches of Utica Presbytery 51 Roll of the Ministers, Presbytery of Utica * 54 History of the Presbytery of Oneida (Welsh) 56 History of The Utica Presbyterial Society of Missions!. 64 Histories of the Churches 70 Centennial Program ^ 126 ILLUSTRATIONS Winter Meeting of Presbytery, 1943 ^ Frontispiece First Presbyterian Church, Whitesboro First Presbyterian Church, New Hartford. First Presbyterian Church, Ilion Penycaerau , First Presbyterian Church, Oneida Cochran Memorial Church, Oneida Castle. Stone Church, Clinton First Presbyterian Church, Utica ^.. Olivet Church, Utica ...^ Moriah Church, Utica The Octagon Church, Little Falls First Presbyterian Church, Verona Westminster Church, Utica (interior) First Presbyterian Church, Lowville First Presbyterian Church, Augusta .facing page 16 .facing page 16 -facing page 32 .facing page 32 .facing page 48 .facing page 48 .facing page 64 .facing page 64 -facing page 80 .facing page 80 .L page 86 -facing page 96 .facing page 96 -facing page 112 .facing page 112 f o^ Oftedda and ^tioa By Rev. Herbert N. Baird ON February 14, 1943, the Presbytery of Utica reached the ven- erable age of 100 years, but her history in reality goes back to the beginnings of the Presbyterian Church in the area now allotted to the Presbytery. In 1791 the Presbytery of Albany records the name of Whitestown in a long list of churches or groups of people which have presented "petitions for supplies of preaching." Three years later the Church at Whitesboro was received and Bethuel Dodd was ordained and installed as its pastor. Growth was rapid, so that the General Assembly of 180.2 directed that the Presbytery of Albany be divided into three presbyteries to be known as Albany, Columbia, and Oneida. The latter was composed of that part of the old Presbytery of Albany which lay west of the eastern line of the counties of Otsego and Herkimer and included the Rev. Messrs. Peter Fish of Holland Patent, John Lindsley of Ovid, Bethuel Dodd of Whitesboro, Isaac Lewis of Cooperstown, Jedediah Chapman, late of the Presbytery of New York, and Samuel Snowden, late of the Presbytery of New Brunswick. This Presbytery of Oneida met by direction of the Assembly in the Church at Whitesborough on September 7, 1802. At this first meeting five new congregations were received: the Congregational Church at New Hartford, which also called Mr. Snowden as its pastor; the con- gregations at Palmyra and Lyons in Ontario County; those of Wash- ington and Romulus in Cayuga County. The churches under the care of the Presbytery at the close of its first session were: Oneida County: Whitesborough and Utica, New Hartford, Trenton. Otsego County: Cooperstown, Cherry Valley, Springfield. Herkimer County: Little Falls. Ontario County: Geneva, Palmyra, Lyons. Cayuga County: Washington, Romulus, Ovid, Ulysses. Steuben County: Bath. Tioga County: Painted Post. ONEroA AND Utica Presbyteries To serve these sixteen churches in seven counties there were six min- isters, with the result that all had many responsibilities outside their own parishes. Even then some of the churches had only two or three Sundays of ministerial service in the year, as at Springfield, Palmyra, and Little Falls. It was a great responsibility which fell upon the little presbytery in the rapidly growing area of Central New York, but it was a responsibility which was accepted with great seriousness and zeal. When Mr. Dodd was elected first commissioner to the General Assembly, he was instructed to ask for "such books as will be proper to be read in vacant congrega- tions on the Sabbath." He was also instructed to ask that the three new presbyteries be constituted as the Synod of Albany and that, "consider- ing the peculiar circumstances of the infant settlements constituting this presbytery, that we be exempted from contributions for a few years." During the entire existence of the Presbytery no small part of its concern was supplying the feeble and destitute churches and maintaining a missionary to work among the communities that had no churches. It was this work which resulted in the formation of many new congrega- tions and required repeated divisions of the Presbytery. Evidently one of the prime movers in the early missionary zeal of the Presbyter}^ was Rev. Bethuel Dodd, who was commissioned in February 1804, to make a missionary tour. The Presbytery's rapid growth is indicated by the fact that five months after its organization the church at Sodus was received and a Seneca congregation was authorized. Phelps, not previously recorded, presented a call to Mr. Lindsley. The following year, February 24, 1804, the first licentiate of the Presbytery was ordained, Josiah Knight. He was ordained at Sherburne by an ecclesiastical council of Congregational and Presbyterian ministers with the consent of the Presbytery, of which he was enrolled as a member although he accepted a call to be pastor of the Congregational Church at Sherburne. The Presbytery appointed a committee very early to examine the credentials of traveling preachers and to permit them to preach in any vacant congregation when found satisfactory. From the attention paid in Presbytery to this committee there were evidently a considerable number of ministers of this type; and, while ministerial help was urgently needed and cordially welcomed, it was not felt that improperly 10 Oneida and Utica Presbyteries trained or unqualified men should be permitted in pulpits under the care of the Presbytery. Considerable attention was also paid to the qualifications for church membership. In February, 1805, the Presbytery adopted a plan for the admission of members into the churches under its care: "1. It is the duty of Sessions to examine candidates for admission into the Church as to soundness in the faith — a work of grace on the heart — and practical piety. And none shall be received but such as give Scriptural evidence of regeneration and evangelical faith and holiness "2. When members from other churches apply for admission, besides requiring letters of recommendation, it is expedient that the Sessions of the churches under the care of this Presbytery make such inquiries regarding their faith and practice as shall afford them satis- factory evidence of their faith and practice. "3. That the Church may be guarded as much as possible against the introduction of improper characters, candidates for admission shall be propounded, at least, two weeks before they be admitted into the church. "4. All persons about to be admitted into any church, having been examined, propounded for two weeks, and approved by the Session, shall adopt before the Congregation the following abstract of the ■Confession of Faith of the Presbyterian Church, or the Confession of Faith itself, accompanied with the following form of covenant obliga- tions." Here followed twelve questions dealing with: 1. One Sovereign God; 2. The Scriptures as Divine Revelation; 3. The Trinity; 4. The Fall; 5. Christ, the Savior; 6. Human Depravity; 7. Salvation by Faith; 8. Regeneration as necessary to church membership; 9. Obligation to keep the Moral Law; 10. Promises of the Gospel limited to sincere believers; 11. Divine source of the Church and Sacrament; 12. Resur- rection of the dead. The Covenant ''You do now solemnly avouch the Lord Jehovah, Father, Son, and Hdy Ghost, to be your God; and, renouncing all ungodliness and every worldly lust, unreservedly dedicate yourself to Him, and to His service forever. 11 Oneida and Utica Presbyteries "You rely on the righteousness and atonement of Christ alone for pardon and acceptance with God. You cordially accept Jesus Christ as your King and your Savior — and the Holy Ghost as your Sanctifier and Comforter. "You receive God's Holy Word as the only infallible rule of faith and practice — and solemnly engage, by the help of Divine grace, to conform to it, by living soberly, and righteously, and godly in the world. "You promise diligently to attend on all the Institutions of the Gospel, especially publick worship, and the strict observance of the holy Sabbath. "You engage to maintain family and secret prayer — to give up your children to God in baptism — to educate and govern them, and labor to train them up in the nurture and admonition of the Lord. "You covenant to walk in brotherly love with this church — to watch over and admonish the brethren — to submit to government and discipline as here dispensed — and to live so as to give no reasonable ground of offense. "You do publickly engage to assist, according to your ability, in supporting the institutions and interests of the Redeemer's kingdom in this Society. "You do also promise that you will endeavor to recommend our holy religion to all by faithfully practicing justice, goodness, mercy, temperance, patience, and charity. "All this you promise and covenant in humble dependence on the assistance of Divine grace, earnestly praying that God may enable you to be faithful and steadfast in his covenant." Perhaps such a covenant would stand little chance of adoption today because of a fear that it would frighten off prospective church members; and it goes far beyond any requirement of the present Constitution of the Presbyterian Church in the U. S. A. Yet, it does not appear to have worked adversely in the days when it was in force and it is possible that it kept some unworthy professors from the communion and brought a greater realization of the significance of their membership to those who were received. By 1805 the Presbytery had became so scattered through the organ- ization of new churches across the western part of the State that it was divided by the General Assembly, at its own request; and the Presbytery 12 Oneida and Utica Presbyteries of Geneva was created to care for the western portion of New York. The new boundaries of Oneida Presbytery were then the eastern line of the counties of Herkimer and Otsego; the western line of the counties of Chenango and Oneida. From the churches subsequently received it appears that to the north it extended to the Canadian border and on the south included the area now in the Presbytery of Otsego, which was set off in 1819. Another division came in 1822, when the Presbytery of Oswego was constituted, six years after the Synod received the first request for such action. These divisions, and others requested and not granted, were the result of great distances and the time consumed in travel, in the detailed supervision of the churches, and in action on appeals brought before the Presbytery. It was not unusual for Pres- bytery to meet in February for four days, adjourn for three in March, then for two in April, and to hold meetings of one or more days' duration each month in the year. On occasions when extensive judicial hearings were held this was exceeded by many days. The earlier advances in the spiritual development of the area were to a large extent checked by the effects of the War of 1812. In the narrative on the State of Religion for 1813, we read, "The war has had a very evil effect, especially on people's minds, which are turned away from the one thing needful. Political discussions are paramount to every other thing. This we exceedingly deplore and pray that it may eventuate in a wider spread of the Redeemer's kingdom." The situation seems to have continued for some years, since in June of 1822 the Pres- bytery set aside an hour for prayer because a smaller number of churches than usual had been visited with the influence of the Holy Spirit ; and no marked change appears in the narratives of religion until 1826. Home Missions* The Presbytery was keenly aware of the spiritual needs of the rapidly growing population of the area under its supervision. From the first meeting of the Presbytery, attention was paid to this matter; and in 1815 the committee on missions of the General Assembly was notified that there was "an extensive tract of country where missionary labors are needed, namely — the settlements north of the Mohawk River in Herkimer County and the north and northwest parts of Oneida County." *From this point the history is arranged topically, rather than chronologically. An outline will be found at the end of this article. 13 Oneida and Utica Presbyteries The Presbytery requested that this "extensive and destitute region may receive such missionary aid as its situation requires in consistency with a due regard to other parts of our country. "If the Committee of Missions should not appoint a missionary to labor in these destitute settlements, the Presbytery request that they may be authorized to employ one or more missionaries under the direc- tion of the General x^ssembly. The Presbytery would also recommend the Revd. Oliver Wetmore and the Revd. David R. Dixon as suitable persons to be employed as missionaries." Four years later the Presbytery was formed as a Missionary Society for the principal object of supplying the vacant churches and the desti- tute parts in the bounds of the Presbytery. In order to effect this object it was resolved: "That the several ministers belonging to the Presbytery be appointed to labor as missionaries annually within its bounds so long as it is consistent with their other duties ; that such other measures shall be adopted from time to time as Presbytery may deem proper; that collections be made annually in each of our congregations for missionary purposes; that vacancies shall receive missionary aid in proportion to their means and their own efforts to aid themselves; that a committee be appointed to employ missionaries and to manage the missionary concerns within our bounds." The following year this missionary society was made auxiliary to the Board of Missions of the General Assembly. Numerous associations for home missions were combined for greater efficiency and economy at a convention held in Utica in 1822 in the "United Domestic Missionary Society," which operated in Central and Western New York. In 1826 it was superseded by the "American Home Missionary Society." The same year the "Western Domestic Missionary Society" was formed at Utica; though nominally in connection with the American Home Missionary Society, it raised and expended its own funds and commissioned its own missionaries. In 1829 it had eleven missionaries within Oneida Presbytery. By 1818 "Female Cent Societies" and prayer meetings had been formed in most of our congregations, according to the Albany Synod Narrative of Religion. The "Female Missionary Society of the Western District," formed at Utica in 1817, "carried on operations for itself until 1827, when it became an auxiliary to the Western Domestic Missionary Society." In 1822 it reported fifty branches, eleven missionaries, and nearly $2,000 of collections. The Rev. Charles Finney began his min- istry with a commission from it, and while in its service ushered in the 14 Oneida and Utica Presbyteries series of revivals of religion connected with him. (Fowler, 'Tresby- terianism in Central New York," p. 120.) Youth also responded. "The Young People's Missionary Society" began its operations at Utica in 1814 or 1815. To it goes the credit for sending the Rev. Miles P. Squires, D.D., then a licentiate, into the Buffalo area, where he founded and became first pastor of the First Presbyterian Church. No small amount of time and effort was given by the Presbytery of Utica to the aiding of feeble churches, of which there seem to have been a considerable number, due in part to the scattered and sparse nature of the population in some of the communities, and in part to the zeal in establishing new churches without due consideration to their need or to the possibility of their continued existence. In an endeavor to meet the situation thus arising, efforts were made as early as 1847 to unite nearby churches, and to form others into groups to be served by a single pastor. In 1848 the Presbytery appointed a missionary committee with power to employ a Presbyterial missionary for six months at $400 per annum. That missionary was to raise as much of his own salary as possible among the churches he served and from benevolent individuals; and the committee was instructed to assess the churches of the Presbytery to care for any deficiency. Six months later the committee reported that it had been unable to obtain a missionary, and the Presbytery increased the salary to $500. A year later, still without a missionary, it was decided to apply to the American Home Missionary Society for an annual grant of $300 toward the support of such a missionary; and it was also decided that if the Society "decline to make the aforesaid appropriation, the churches in this Presbytery be requested to appro- priate their collections for Home Missions to his support." Evidently this move failed, for in 1850 there was set up a Presby- terial missionary organization to cooperate with the American Home Missionary Society, and the needy churches were invited to apply to the Presbytery's Committee for financial aid. It was further provided that Home Mission funds, beyond that needed for the work within the Presbytery, be paid to the American Society. In 1860 the agitation for a Presbyterial missionary was revived that he might supply the destitute churches and occupy promising vacant fields within the bounds of the Presbytery. A committee was appointed IS Oneida and Utica Presbytekies for the purpose, and they were authorized to "correspond with sister presbyteries, if they deem it best to obtain their cooperation in the performance of this work throughout the bounds of the Synod of Utica." In 1861 the Presbytery resolved, "that we will cordially cooperate in the arrangements made by the last General Assembly for the prosecu- tion of the work of Home Missions: "That we request the churches under our care to make their con- tributions to Home Missions through the Committee of the General Assembly, and that we earnestly enjoin it upon them to enlarge their liberality in view of the greatly increased trust now committed to us, and the increased wants of our feeble churches, and of our beloved land. "That we close our cooperation with the American Home Missionary Society, grateful for its organization and for the benefits it has conferred on this country, and for our participation in its work, and that we will pray for its prosperity still. "That we part from our late associates in the Home Missionary work, happy in the memory of our connection with them, while it is due to frankness to say that we regret their refusal even to confer with us about an equitable disposition of the partnership which they as well as we believed could not be usefully maintained together." Under a Presbyterian Board of Home Missions the work of caring for the weaker churches seemed to go more favorably. About 1880 a Synodical missionary was appointed, toward whose support the Pres- bytery contributed $300 annually. In the last decade of the 19th century the Home Mission Committee of the Presbytery was responsible for the organization of new churches at Glendale, Northwood, Dolge- ville, and Old Forge. The latter was the work of the Southern Adiron- dack Mission for which the Rev. R. Howard Wallace was engaged as missionary. Subsequently the church at Inlet was organized as part of the same work, with preaching appointments at various other points in the Central Adirondacks. In 1851 Mr. William Brewer of Litchfield signified his interest in arranging a bequest for Presbyterial Home Missions, and a committee was appointed to confer with him. The result of that conference is the Brewer Fund, which came into being upon the probate of the will of Mr. Brewer in 1856. Under the terms of the will, the interest from the Fund is to be used for the support of the gospel in the Litchfield Church, as long as the church shall remain under the care of the Presbytery and maintain regular services for the preaching of the gospel. In the event 16 o OS o na CD 5 u ■—1 ro >-^ 00 I -^ U -a u Z " 5" a Q oi O u- H w Z D "^ U ^ z < w H ;^ CQ tr W a: a. w Oneida and Utica Presbyteries of the failure of that church to comply with the terms of the bequest, the Presbytery may use the funds for the support of any Presbyterian Church; as was done for one brief period. Plan of Union This missionary zeal was responsible for the close relationship of cooperation and harmony which prevailed in the early days between the Congregational and Presbyterian Churches. The General Assem- bly and the New England Associations joined continually in missionary work within the new settlements with little attention to denomina- tionalism. Presbyterian missionaries organized Congregational churches wherever circumstances called for them, and Congregational mission- aries organized Presbyterian churches. Presbyteries directed Congre- gational missionaries to their places and districts of labor, and often they ordained pastors for Congregational churches. In all this the laymen seem to have been more denominationally minded than the clergy, and many, if not most, of the problems that arose in Oneida Presbytery from these close associations were prompted by the laity. In 1801, just a year before Oneida Presbytery was created, the General Assembly and the General Association of Connecticut adopted "The Plan of Union." It permitted a Congregational church to settle a Presbyterian minister, according him the right to appeal to his Presbytery or to a mutual council composed of an equal number of Presbyterian and Congregational members; and a Presbyterian church to settle a Congregational minister, allowing him the right of appeal to his Association or to a mutual council. It allowed communicants to appeal to a Mutual Council or to a Presbytery; and delegates from Congregational churches were given the right to sit in presbyteries as ruling elders. In this provision for Christian cooperation, the greatest concessions were made by the Congregationalists who surpassed the Presbyterians both in numbers and resources. The Oneida Association was three years older than Oneida Presbytery. Seven ministers and eight dele- gates from the churches signed the articles at its organization, while the Presbytery opened its first session with only five ministers and three elders. The greater part of the first churches formed within the bounds of the Presbytery were Congregational. The bulk of the immigrants 17 Oneida and Utica Presbyteries into the region came from among the thrifty and prosperous Congrega- tionalists of New England, while the Presbyterian minority were dis- tinctly poorer and less thrifty. However, the sentiments of the Congregationalists — particularly those from Connecticut — toward Presbyterianism, the prevalent thought of the missionaries that Presbyterianism was better adapted to the new country, the Plan of Union and various local plans of union, all acted favorably to the Presbyterians and virtually gave the field to them in the end. This, however, was not the result of any coercion on the part of the Presbytery or any other Presbyterian body. Admirable as was the spirit of the Plan of Union of 1801, its direct results were disappointing. Few churches were organized under it, and virtually none so organized survived at the time of its abrogation. The work for which it was designed was actually performed by other plans of union, especially by that known as "The Accommodation Plan." By this the various Congregational Associations were invited to become constituent parts of the Synod of Albany on the same basis as the Presbyteries. The invitation received by the Middle Asso- ciation, signed by the Rev. Samuel F. Snowden, moderator of the Synod, said, "We most cordially invite you to become a constituent branch of our body by assuming the characteristic and Scriptural name of Presbytery, to adopt our standards of doctrine and government, and to sit and vote with us on all the great and interesting concerns of the church. Deeming the name, however, far less interesting than the thing, although of consequence to uniformity in the same body, yet should you be solicitous to retain yours, it will not be considered on our part a bar to such a union." This plan was adopted by the Con- gregationalists and approved by the General Assembly. More important in Oneida Presbytery was the plan proposed to the Oneida Association in 1814, conceding the form of Congregational Church government wherever preferred and a representation in Pres- bytery, but requiring the full keeping of records and their annual sub- mission to' the Presbytery for examination; and while commending "the right of appeal in its full extent as a valuable privilege," permitting any church that so desired to restrict it to Presbytery, "and admitting the ministers of the Association as constituent members of Presbytery, and in all respects amenable to it." This was reaffirmed with slight variations in 1821. In 1829 the Presbytery of Oneida surrendered jurisdiction over 18 Oneida and Utica Presbyteries individuals who did not by their own consent and choice place them- selves under its care, and declared that Congregational churches con- nected with it could reject the rules of our directory in their proceed- ings, provided that they did not violate the principles of the Congrega- tional form of government and acted on the practices of Congrega- tional churches. Along with this considerable liberality in government, there was insistence that all churches received must have adopted creeds or confessions of faith in harmony with the doctrines of the Presbyterian Church. In 1822 Oneida Association suspended its existence, most of its ministers and churches uniting with the Pres- bytery of Oneida. It was revived in 1825. Numerous problems arose in the practical administration of these plans of union. In some cases it was the result of displeasure with the way the Presbytery handled appeals from the disciplinary actions of local Congregational churches; in others it was due to refusal of some members of a Congregational church to abide by a decision of a majority to join the Presbytery. In some cases the churches eventually withdrew from the Presbytery to rejoin the Congregational Association. Others preferred to fully conform to the Presbyterian polity and are still members of the Presbytery of Utica. Serious consequences were to arise from these plans of union. They outlived their usefulness as a harmonizing agent between the denomina- tional bodies, and often in later days they became "the occasion of discord and alienation; and besides, there was no longer need of them. Each denomination was able to stand by itself in our several com- munities, or was easily able to provide for its own; and church develop- ment was hindered by union, as it impaired responsibility and pre- vented the freedom everyone feels in his own home, with no other family to share it with him. And some disorders were bred and some corruptions, from which separation was the only practical relief, and against which it was the only adequate security." (Fowler, p. 69). Christian Education From an early date, the Presbytery of Oneida showed concern for the Christian training of children. In February 1817, it called upon ministers and sessions to form Bible classes among the youth of their congregations. In the Narrative of Religion at the same session we read, "Sunday Schools are large in some of our societies and it appears 19 Oneida and Utica Presbyteries that the formation of Bible Classes and Sunday Schools has been instrumental in awakening the attitude of many parents to the study of religious truth." The following June, it was found on inquiry that the pastors present "had generally attended to the formation of Bible Classes in their respective churches." In 1822, a committee appointed to recommend ways to promote revivals advised, among other things, "that professing parents and baptized children be assembled statedly and be instructed in their reciprocal duties." Again in 1830, the duties of a church to its baptized children were outlined: "1 — Resolved, that ministers belonging to this Presbytery and the church sessions be directed to assemble all their baptized children of suitable age, at least once in three months, for the purpose of prayer, catechetical and other religious instruction, in reference to their obligations as baptized children. 2 — Resolved, that the ministers belonging to this Presbytery preach at least once a year, on the subject of baptism and the relation of baptized children to the church. 3 — Resolved, that the foregoing resolutions be made a subject of investigation during the winter sessions of Presbytery." The Western Education Society of the State of New York was founded at Utica, in 1818, to assist young men in preparing for the Christian ministry. In the first year, it collected nearly $30,000. At first every Christian denomination was included, but the contributions were returned to all but the Presbyterian and Congregational groups. Its method of procedure was stated by its directors in its sixth year as "to purchase a few acres of land and to erect a suitable house for boarding the beneficiaries." They had then acquired 15 acres of land and erected a house large enough to accommodate 50 young men. This house with 4 acres of ground was about seven rods north of Hamilton College, while the remaining eleven acres were a quarter of a mile farther north. Only students in college were assisted and they only by the provision of their board "in term time." In 1824, 24 young men received this help. One of the perennial problems of the Church seems to have been the securing of an adequate ministry. In 1847, the Presbytery took bold action when it recommended "our churches select and maintain at least one candidate each for the ministry, where it seems practical, and where it is not, annual contributions be taken up in aid of the Education Society." In 1820, the Presbytery of Oneida voted to "cooperate with the Synod of Geneva in the support of the Theological Seminary at Auburn, 20 Oneida and Utica Presbyteries agreeably to the Act of Incorporation of said Seminary, passed by the Legislature of the State of New York, April 14, 1820, and that two ministers and one layman be annually chosen to represent this Pres- bytery in the Board of Commissioners for the general superintendance of said Seminary." Two years later, directions were given for collec- tions to be received by the churches for the support of the Seminary. Since that time, the Presbytery has been continuously represented on the Board of the Seminary, and it has encouraged its churches to con- tribute to its support. The Presbytery long was actively interested in the support of Hamilton College and the collections from the churches for its support have been considerable. Also endorsed, because of its work in the preparatory training of ministerial candidates was the Oneida Institute. At one period, the Presbytery endeavored to secure the property of the Whitestown Seminary as a preparatory school under the auspices of the Synod, but the move failed. In keeping with its interests in Christian Education the Presbytery of Oneida, in 1812, projected the Western Magazine, afterwards called the Utica Christian Magazine, and applied to Oneida Association for cooperation in the venture. The two bodies superintended it for a number of years by a jointly appointed committee. In 1822 the Pres- bytery endorsed the Utica Christian Repository, which was succeeded by the Western Recorder ten years later. The Sunday School Visitant, 1829, is believed to have been the first Sunday School paper published in the country. It, with the Mother's Magazine, was also published in Utica. A Tract Society was established at Utica in 1816 and that year circulated 7,000 tracts. Subsequently it extended its operations over the central part of the state. The Oneida County Bible Society was organized in Utica in 1810, and on the organization of the American Bible Society in 1817 became tributary to it. A thousand copies of the Scriptures were distributed by it in the first year of its existence. Its goal was to put a Bible in every home of the twelve counties that it considered its "field." Both of these organizations were heartily supported by the Presbytery and its churches. 21 Oneida and Utica Presbyteries Foreign Missions The first action taken in support of Foreign Missions by the Pres- bytery of Utica was in the appointing of a committee on February 6, 1844 to arrange for a missionary convention for that summer and to correspond with the American Board of Commissioners for Foreign Missions. The committee subsequently advised that it would be wiser to hold the first missionary meeting in connection with the sessions of Synod at Rome in September, and that this should be followed by "other meetings at such times and places as the friends of missions should deem advisable." At its meeting of April 9, 1872 Presbytery gave its hearty approval to the plan of organizing a Women's Board of Missions within the bounds of the Presbytery and the ministers were directed to recommend this object to their several churches. In September of 1872 notice was taken that there were then in our Church two general associations for Women's Work in Missions, one in New York embracing the home and foreign fields, and one in Philadelphia working in foreign lands, and the Presbytery recommended the formation of auxiliaries in each of its congregations, encouraged and helped by the ministers and church officers. It also declared "that it devolves on our Sunday Schools to instruct their scholars in missions and to train them in giving to them, and that the contribution to our Foreign Board of nearly $30,000 the past year by our Sunday Schools should show how large an item in missionary funds the donations from children and youth may become." Again in 1878 the Presbytery urged the churches to organize Women's Foreign Missionary Associations. Benevolences In the early years of Oneida Presbytery, despite an almost constant financial embarrassment in many churches, Christian benevolence was commended repeatedly and constantly. Standing committees were appointed to devise means for promoting it and to see that it was practiced. When the Presbytery directed that offerings be taken for a cause, it subsequently required each pastor to report on the compliance of the church under his care; neglect of the duty was followed by strict injunction to follow the direction of the Presbytery. Not only the Boards of the General Assembly received this support, after they were organized, but many interdenominational and local organizations. 22 Oneida and Utica Presbyteries When we remember the comparative poverty of most of the churches, the benevolent spirit is remarkable. Ministers received part of their salary of $300 or $400 in kind, particularly in wood. There seems to have been considerable difficulty in maintaining payments. Not only did congregations report themselves in arrears in money payments, but often they had not delivered the full amount of wood agreed upon. Many pastoral dissolutions occurred in the earlier days of Oneida Presbytery due to insufficiency of support. Counterfeit currency was a further problem. A difference between the contribu- tions claimed by the Presbytery and those received by the General Assembly was explained as due to counterfeit money. (June 1805). In July 1848 Utica Presbytery adopted "a more efficient plan for raising contributions for benevolent objects": (1) The year was divided into six periods of two months each with direction that one contribution be taken to some leading object of charity, and that no offerings be taken for other objects except for special reasons. (2) the approved causes were, Ministerial Education or the Bethel Cause, Foreign Missions, American Tract Society, Sabbath Schools or The Protestant Cause, American Bible Society, Home Missions. (3) A committee was appointed to ascertain and report to Presbytery an- nually what churches have complied with the recommendation, the amount contributed, and any other causes substituted for those recom- mended. The right to substitute other objects was recognized, but it was required that the supervising committee be notified in all such cases. Of interest, too, are the "primary principles of Christian benevo- lence," adopted April 9, 1872: "1. All giving to religious objects should be as so many acts of worship and means of grace; 2. Gifts to Christian beneficence should be frequent and systematic; 3. The Church is God's instrument of Evangelism and with us, its Boards are the proper chan- nels for religious contributions; 4. The pressing demands of Evangelism, and of the Church for growth in grace with her steady advance in pecuniary resources, unite in suggesting a large increase in Christian giving as a specialty in these times; 5. Ministers and church sessions must be relied upon to teach promptly and show the people how to give." After calling attention to the printed helps then available, the "Presbytery enjoins it upon each church under its care to contribute statedly every year to each of the causes named by the General Assem- bly." The Presbytery further directed that "at each Stated Meeting every church be asked, through its minister or elder, whether, or to what extent, this injunction is regarded, the answer to be recorded on the minutes." 23 Oneida and Utica Presbyteries These earlier plans for benevolence gradually gave way to the adoption of the envelope system in most of the Church, so that by a duplex pledge, provision was made alike for the support of the local church and the benevolent enterprises. The establishment by the General Assembly of a unified benevolence budget for all causes under its direction, and the uniting of the Boards of the Church into four benevolent agencies gave further impetus to the present method of such contributions. Moral and Social Reform The Presbytery showed a keen awareness of the moral and social problems of its day and it did not hesitate to come to grips with them. At some points there has been evidence of a decided difference of opinion as to methods and procedure, but a unanimity of opposition to the "sin." Sabbath Observance One of the earliest matters to appear was that of Sabbath observ- ance; and sessions were strictly and repeatedly charged to exercise discipline over violators in the membership of their churches. Sabbath cheese making was long an evil against which they strove, calling for a convention to take action against this evil on one occasion at Fairfield in 1834. Elaborate resolutions denouncing the evil, and all those who participated in it, were adopted from time to time, continuing until a final reference is found in the meeting of Utica Presbytery in September 1872, when action was taken to have the Board of Publication print a paper previously adopted (June 28, 1870) as a tract. When the General Assembly of 1812 protested the transportation and opening of mail on the Sabbath, the Presbytery of Oneida was in hearty accord, and two years later, on appeal of the Assembly, directed its church sessions to get signatures to petitions, addressed to Congress, protesting the practice. The action was followed up at the next meeting by a direction to delinquent sessions to do so at once. Travel on the Lord's Day was condemned, and participation in stage coach companies operating on Sunday was disapproved for mem- bers of Presbyterian churches. In 1835 the Presbytery prepared a list of those who violated the Sabbath by travelling on that day: "1. Those 24 Oneida and Utica Presbyteries ministers who travel for the purpose of exchanges or of supplying a congregation, except when the congregation would otherwise be un- avoidably destitute; 2. Those individuals who commence or pursue their journies or who make their arrangements to do so, by any mode of travelling whatever, on any part of the Christian Sabbath; 3. Those individuals who own stock in public conveyance, roads or canals, or are concerned in the transportation of the mails; or in Post Offices, or other employments when the use of such stock or the pursuit of such occupation involves the transaction of secular business on the Sabbath." At the same time sessions were directed to discipline their members for Sabbath breaking. When the Session at New York Mills asked what action, if any, should be taken against a Church member who, with his family, paid a social call on the Lord's Day, it was instructed to proceed to discipline him for Sabbath breaking. In 1835 the Session at Whitesboro was advised to discipline a member of the Church who had entered the army of the United States because he "is compelled to violate the Sabbath by beating on a drum." Slavery Slavery was another social evil that won vigorous denunciation, but there was serious difference of opinion as to how emancipation could be secured. Agreement was evident until about 1835, when there began to develop conservative and ultraist groups. The former was moved by considerations of expediency, while the latter "were violent and intolerant, permitting no bounds to hostility to slavery, and no difference from them in opinions about suppressing it, and scarcely any sharing of interest between its abolition and any other good cause, and they held back from the destruction of nothing that they thought a hindrance to it." (Fowler, pp. 159-60). "Oneida County and the vicinity heaved from the agitation. The prime movers of it, Beriah Green, Alvin Stewart, Theodore D. Weld, resided there, and Gerritt Smith near by, and they roused Church and State. The majority of Oneida Presbytery for a time concurred with them, and always dealt leniently with them. It was impossible, how- ever, to keep up with their advance, and thinking the Presbytery and the whole Presbyterian Church laggard, Mr. Green and three others withdrew to form the Whitesboro Association. The Whitesboro church, in the bounds of which Mr. Green lived, was rent asunder, and the section in sympathy with him constituted a Congregational Church" 25 Oneida and Utica Presbyteries (Fowler, pp. 160-161). Throughout its existence the Whitesboro .\ssociation was an annoyance to the Presbytery, and on advice of the Synod, its members were denied correspondence, because it was not strictly an association of ministers and churches, but received laymen individually into its membership. The slavery agitation was eventually the primary cause for the destruction of the Oneida Institute, founded by the Rev. John W. Gale as a Manual Labor High School, especiall}^ for training candidates for the ministry. It gathered a large number of students and achieved marked success, winning the hearty support and approval of the Pres- bytery. The Rev. Beriah Green succeeded Mr. Gale as the head of the Institute, and young men attracted by his fascinating personality flocked in still greater numbers to the school, which was drawn into the fight for abolition. "The Institute was worn out by its paroxysms and lost favor by its extravagances; and, ready to perish, it passed into the nurture of the Free Will Baptists" (Fowler, p. 162). The slavery question was not settled until it was concluded by the political abolition, continuing to vex Utica Presbytery as it did that of Oneida; and, at its first meeting on February 14, 1843, a committee was appointed to prepare a memorial to the General Assembly on the subject of Slavery, which report was tabled until an adjourned meeting in April at New Hartford. This report was then considered and adopted by a vote of 7 to 2. Because of the importance of the subject in the history of the Pres- bytery the memorial is given: "Whereas the General Assembly in the year of our Lord 1818 by a solemn act did bear their testimony against holding men in slavery in the following language, to wit: " 'We consider the voluntary enslaving of one part of the human family by another as a gross violation of the most precious and sacred rights of human nature; as utterly inconsistent with the love of God which requires us to love one's neighbor as ourselves and as totally irreconcilable with the spirit and principles of the gospel of Christ, which enjoins that all things whatsoever ye would that men should do to you do ye even so to them. " 'Slavery creates a paradox in the moral system. It exhibits ra- tional accountable agents, immortal beings, in such circumstances as scarcely to leave them the form of moral action. It exhibits them 26 Oneida and Utica Presbyteries as dependent on the will of others: whether they shall receive religious instruction; whether they shall know and worship the true God; whether they shall enjoy the ordinances of the gospel; whether they shall perform the duties and cherish the endearments of husbands and wives, parents and children, neighbors and friends; whether they shall preserve their chastity and purity or regard the dictates of justice and humanity. " 'Such are the consequences of slavery; consequences not imaginary but which connect themselves with its very existence. The evils to which the slave is always exposed often take place in fact and in their very worst degree and form; and where all of them do not take place, as we rejoice to say that in many instances through the influence of the principles of humanity and religion on the minds of the masters they do not, still the slave is deprived of its natural rights, degraded to the danger of passing into the hands of a master who may inflict upon him all the hardship and injuries which inhumanity and avarice may suggest. " 'From this view of the consequences resulting from the practice into which Christian people have most inconsistently fallen of en- slaving a portion of their brethren of mankind, for God hath made of one blood all the nations of men to dwell on the face of the earth, it is manifestly the duty of all Christians who enjoy the light of the present day when the inconsistency of slavery both with the dictates of humanity and religion has been demonstrated and is generally seen and acknowledged, to use their honest, earnest, and unwearied en- deavors to correct the errors of former times and as speedily as possible to efface this blot on our holy religion and to obtain the complete abolition of slavery throughout Christendom and if possible through- out the world.' "And whereas, notwithstanding the aforesaid solemn testimony of the General Assembly in which we fully concur, slaveholding still continues to an alarming extent in various Presbyteries and churches connected with the Presbyterian Church and slavery has increased continually since the year 1818 and still threatens to increase with the progress of population and a larger number of our brethren and sisters in the Church are held as slaves and many of them, as we have reason to believe, held by ministers and lay members of the churches. And whereas those ministers and other Christians who own or hire slaves thereby give their sanction to the system of slavery existing in the United States and cannot consistently rebuke and warn each other 27 Oneida and Utica Presbyteries or the world against it and are conducting themselves in entire dis- regard of the aforesaid testimony of the General Assembly of 1818. This Presbytery doth most solemnly and affectionately request your body at the next meeting thereof to take this subject into serious and prayerful consideration and in the spirit of the gospel urge anew upon the Presbyteries and churches in which slaveholding exists the importance of taking measures adapted to remove the evil from among them with the distinct intimation that slaveholding can no longer be suffered to exist unchecked in any of the churches connected with your body. "And your memorialists pray that the great Head of the Church may guide you in your deliberations on this and all other subjects which shall come up before you; hoping for the entire purification of the Presbyterian Church from every stain that all her members may be perfected in righteousness and prepared to be presented by their Savior to the Father unblameable and unreprovable in his sight." When the General Assembly disposed of the memorial from Utica Presbytery "without any steps being taken in compliance with the petition, the session at Oriskany called upon the Presbytery for some decided testimony against slavery; and an appeal to the Synod was decided upon urging that body to send proposals to the General Assem- bly to secure condemnation of the evil and steps to "remove it from our church." Three years later, April 14, 1846, the Presbytery again addressed the General Assembly on the subject, declaring: "It is our duty to put the evil from us, and this Presbytery are unwilling any longer to retain such a connection with it, as in any degree sustains or countenances slaveholding. Whilst the difficulties in the way of removing it are great and many, they can and will be overcome, for it is the cause of humanity and of the Lord of hosts. "The Presbytery therefore pray the General Assembly that they will not only condemn this great evil, but take such measures, as shall separate the Church from any participation in this crime, shall remove this great reproach from the gospel of Christ, and shall tend to put away the evil from the land." On January 28, 1852 the Presbytery resolved, "That in the sense of this body, the late enactment of Congress usually known as the 'Fugitive Slave Law' does in some of its vital provisions conflict with 28 Oneida and Utica Presbyteries the anterior and paramount laws of God; and that therefore we do earnestly protest against it." The following year the Presbytery ap- proved of vigorous action by the General Assembly on the abolition of slavery. Temperance Temperance came gradually to the fore in the Presbytery as a serious problem and it won greater unanimity of action than some other subjects. Very early the principle of total abstinence from ardent spirits was adopted and scarcely a year went by without a de- liverance on the subject, and it was a topic of report in most narratives of religion for many years. Pronouncements extended to the use, sale, manufacture, and providing the materials for manufacture of alcoholic beverages; and there was a growing tendency to exclude all people connected with liquor in any way from membership in the churches connected with the Presbytery. A corollary of the Temperance agitation was the move to substitute unfermented grape juice for wine in the observance of the Lord's Supper. In 1839 the Whitesboro session questioned recognition of the newly organized Congregational church in that place for several reasons, among which was "the admitted fact that water in which raisins have been soaked is used by them instead of wine at the Lord's Supper contrary not only to Scripture but to the Presbyterian Book." The Presbytery, to whom the matter was referred that fall, refused to express an opinion "whether the fruit of the wine as used in the cup of the Lord be fermented or not." It is not until 1877 that we find Utica Presbytery, declaring, "We do not regard it as at all requisite to the right administration of the ordinance that the wine be fermented. Resolved, that sympathizing most cordially with the movement against the use of all intoxicating drink, as a beverage, desirous of putting beyond question the entire moral support of our churches to the move- ment, as well as from tender regard to the case of those to whom the proximity, smell or taste of a fermented article is a dangerous tempta- tion, we recommend the use of unfermented wine for Sacramental pur- poses, whenever found practical by the Session of the Church." Perhaps because of preoccupation with other problems, it was more than a decade after its organization that Utica Presbytery took cognizance of the problems of liquor, and then January 30, 1856, it was an expression of "undiminished confidence of the adaptation of the 29 Oneida and Utica Presbyteries present law for the suppression of intemperance and to accomplish the objects for which it was designed, when it shall have a fair and im- partial trial." By June 1858 that complacency seems to have van- ished, perhaps under the influence of an address of the Rev. Mr. Crampton, agent for the State Temperance Society, for then it resolved "That the alarming increase of intemperance in our State calls loudly upon the ministry for greater fidelity in urging upon their congregations the solemn truths of God's Word on this subject and the adoption by all members of our churches of such measures as are calculated to arrest and remove the evil." In 1866 it was declared, "That while we regard entire prohibition as the only true basis of legislative enactment, special effort be made by the Christian people under our charge to secure the vigorous enforcement of the prohibitory^ and restrictive portion of the present excise law." The same year a new note was sounded when it was resolved that "the hope of the complete triumph of the temperance cause rests so largely on the rising generation that we regard their instruction and training in temperance principles and habits as of prime importance." In 1867 the Rev. J. W. Whitfield came to the Presbytery with diagrams of the human stomach and the effects of alcoholic compounds upon it, which he "exhibited to the satisfaction of all," and he was com- mended to the churches and Sunday schools. Now the tide of temperance was rising fast and the condemnation of the alcoholic traffic was expanded to include the growing and fur- nishing of materials used in its manufacture. Such a proposal was tabled in June 1868; called up again at the next Stated Meeting; referred to a special committee which was continued from time to time, until finally it vanished in the committee. It all leads to the con- jecture that there was some considerable opposition to the measure. By 1889 the Presbytery had taken a stand for "the entire prohibition of the manufacture and sale of intoxicating liquors as a beverage." An intense interest in the whole subject was maintained until the enactment of the 18th Amendment brought about nation-wide prohibi- tion. From that time only occasional reference may be found to the manner in which the laws were being enforced. Only feeble protest was raised against the repeal of the 18th Amendment; and, as yet, not much more interest has been shown by the Presbytery in this moral problem, aside from an appeal to the authorities to bar the sale of alcoholic beverages from army camps. 30 Oneida and Utica Presbyteries Fashionable Amusements Other social problems were of equal concern to the Presbytery from the beginning. In the first year of its existence, 1843, Utica Presby- tery showed concern for the effect of fashionable amusements on moral and spiritual life, enacting a resolution which it directed printed in the two current religious magazines, The New York Evangelist and Observer, and The Advocate of Moral Reform: "The Presbytery of Utica have heard with deep regret that in some of our congregations professing Christians are found who advocate and practice dancing as an amusement. It seems proper and desirable therefore that this ecclesiastical body should distinctly express its opinion upon this subject. "We pass no indiscriminate censure upon cheerful social inter- course, and refinement of manners. We do not believe that all amuse- ments tending to relax the mind for a time that it may be fitted for more vigorous subsequent exertion, are in themselves prejudicial. But, as we fear some are beguiled by this too fashionable amusement and falling from their own steadfastness, act inconsistently with Christian character, we desire to speak plainly yet affectionately respecting it. "In the language of the General Assembly of 1818 then we say, that it is not from those things which the world acknowledges to be wrong that the greatest danger to religion is to be apprehended, especially as it relates to the young. "When the practice is carried to its highest extremes all admit the consequences of it to be fatal. Why not resist danger in its incipiency? It is certainly in all of its steps a fascinating and infatuating practice. Let it once be introduced and it is difficult to give it limits. It steals away our precious time, dissipates religious impressions and hardens the heart. "General expression testifies in the strongest manner that it is im- possible to have to do with the practice in question in any manner whatever without ministering to levity, ungodliness and divers forms of sensualism which drown the soul in destruction and perdition. As it ordinarily obtains, it is injurious to health, promotes dissipated habits, precludes serious thoughts, quenches the spirit of God and disappears before the light of a religious revival as the darkness of night before the light of growing day. 31 Oneida and Utica Presbyteries "Further we not only regard the practice in question as wrong be- cause destructive to personal piety and active benevolence, but because its influence upon the impenitent community is decidedly and univer- sally bad; leading them to treat religion, whose representatives they suppose they contemplate, with levity and scorn; and to run with greediness into other sins of even a grosser character. "Presbytery therefore cannot hesitate to pronounce the practice in question sinful; and all who truly love the cause of Christ should in every possible and proper way discountenance it. And therefore "Resolved that our churches are directed with prudence and Chris- tian meekness, yet decidedly, to exercise the discipline of God's house upon all who practice it themselves; countenance it in their children, 3till under their care; or in their family parties, schools, or places of amusement." In 1876, in answer to a question from a church session, the Pres- bytery declared that it is proper to require a person professing conver- sion to promise to abstain from dancing before receiving him as a church member. On January 30, 1850, the Presbytery replied to an overture, "ask- ing the opinion of Presbytery on the propriety of ministers and private members of our churches, and their families, attending on public ex- hibitions where tragedies, comedies, and theatrical plays are read, by play actors," declaring that "such exhibitions are essentially of the same nature with theatrical entertainments" and that "they have the same tendencies as the theater itself." Many of the same arguments against the theater are presented as in the case of dancing, and Chris- tians were urged to avoid attendance upon any form of theatrical presentation. Attitude on War There seemingly was no hesitancy to take issue with government when it appeared to be pursuing a policy that was wrong. Particularly was that true in connection with the Mexican War. March 10, 1846 it was resolved "in view of the danger of war, and of the state of the public mind with reference to this subject; Presbytery recommend that their members preach on the subject at some early time." On July 1st, "We recommend to the churches connected with this body the observance of the third Sabbath in July as a day of fasting and prayer 32 FIRST PRESBYTERIAN CHURCH. ILION, ERECTED 1913 Oneida and Utica Presbyteries and humiliation before God on account of the war in which our country is engaged with a neighboring republic, and that the ministers con- nected with this body be requested to present the claims of peace on that day to their people." On January 27, 1847: "Whereas the government of our country is engaged in the prosecution of war with an adjoining nation, greatly to the grief of the friends of peace and "Whereas we are the ministers of the Prince of Peace, and of that religion which proclaims peace on earth and good will to men, therefore "Resolved, That it is enjoined on all the ministers of this Pres- bytery to make it a subject of public prayer to Almighty God, that peace may be restored and the time speedily ushered in when the nations shall learn war no more." In January of the next year, 1848, a still more vigorous resolution was adopted: "Whereas war is one of the greatest evils which can afflict the human race, and is especially to be deplored in this age of national advancement in knowledge and religion; and whereas, we of all other people on the face of the earth have the least occasion to dis- turb the peace of the world, and from our geographical position and the pacific nature of our government should be the leader of the nations in all things conducive to peace; and whereas, we are now engaged in an expensive and ruinous war with a neighboring Republic, Therefore resolved, "1st. That we view this war as wholly unnecessary, aggressive and wicked; a stain upon our high professions, injurious to ourselves, and to the people with whom we are at variance; ominous of evil to our Union and prosperity as a republic, and rendering us justly obnoxious to the vengeance of heaven. "2nd. That the ministers and churches within our bounds be recom- mended to discountenance this war in every suitable way, and especially to leave not praying for the cessation of hostilities, and the restoration of peace to our beloved yet guilty country." When the Civil War threatened the country, however, quite a differ- ent spirit is reflected. The outbreak of the Civil War inspired the fol- lowing resolution of June 19, 1861. "Resolved that there is no apology for rebellion against a government so admirably constituted and so equitably administered as that of the U, S.; and that it is the duty of 33 Oneida and Utica Presbyteries Christian citizens out of regard to religion as well as to patriotism to up- hold 'the powers that be' in maintaining the government, and suppress- ing rebellion by all the resources at their command. "Resolved that we acknowledge the rebellion in our land as a judg- ment upon us for our national sins, and that we cannot justly expect the Divine help so indispensable to its suppression, until the people humble themselves under the mighty hand of God, and repent, and reform. "Resolved that we recommend to the churches under our care faith- fully to observe Friday the 28th inst., set apart by our General As- sembly, as a day of fasting and prayer for the land." On June 7, 1865, with the war ended the Presbytery resolved, "That this Presbytery hereby records its thanks to Almighty God for His truly wonderful interpositions in behalf of our country during the four years of the rebellion just closed — for the frequency with which success was so manifestly achieved by Him, for our arms and apparent reverses so manifestly turned into gains, as to compel the recognition of those who had been the most incredulous of His provi- dence — for the ways in which He led us, blind to the destruction of slavery, and over ruled the course of those devoted to the system, to its ruin — for the settlement of the great political doctrine that the states are inseparable and subordinate each to the whole within the national sphere — and that our citizens North and South, East and West constitute one people — for the complete overthrow of the rebel- lion, the contempt and odium that have been heaped upon it and the exposure of the meanness and wickedness of its leaders and agents — and for the reestablishment of the authority of the General Government throughout our territory. "That we also record our thanks to our Rulers for the faithfulness and wisdom with which they have managed our public affairs — and to the heroic sailors, soldiers and officers who have periled their lives for the country and that we acknowledge an indebtedness to them which we can never hope to repay. "That we have shuddered and wept with the whole nation at the assassination of our late President — that we deeply sympathize with his sadly afflicted family and commend them to the mourner's friend and that we deplore our loss in his death of a genial, just and able and 34 \ Oneida and Utica Presbyteries truly great Chief Magistrate who enhanced our esteem for him and our confidence in him by his waiting on Providence for leading in his measures and for prosperity in his administration — and whose chief aspiration it was to be on the Lord's side. "That we express our gratitude and joy at the deliverance of the Vice-President and Secretaries of State and of War and of General Grant and of other civil and military officers from the fiendish plots laid for their lives and that we pray for the speedy recovery of Mr. Seward and his son from their dangerous wounds. "That we mourn with the bereaved throughout our land whose kindred and friends have fallen on the high fields of battle or died from sickness or wounds incurred in the military service or perished in Southern prisons — and that we plead for their restoration to health and soundness who are now diseased and disabled. "That we assure President Johnson of our interest in him personally and of our anxiety to contribute to the happy fulfillment of his solemn and onerous responsibilities. "That in the grateful consideration that will be paid to our soldiers, sailors and officers on their return home, we exhort our churches to take a cordial part and while they do honor to these noble warriors and martyrs and facilitate their engagement in remunerative worldly pur- suits, to regard their souls and minister to their spiritual good. "That the war just closed has taught rulers and people that there is no safety to the nation but in exact and equal justice to all men and that for the sake of our country as well as of righteousness and hu- manity we beg and demand that in the assignment of civil privileges and prerogatives no discriminations be made by reason of color or blood and that we invoke the aid of the General Government, to the utmost of its legitimate and justifiable powers, in securing in the late slave-holding states an identity of rights, before the law, for blacks and whites. "That our experience in the late calamity and crisis of our nation, demonstrates the enmity of Romanism to free institutions, and of the utter unreliability, in times that test principle and patriotism and humanity, of churches whose chief consideration is given to outward organization and to forms and rites, to the disparagement of doctrine and spirituality. 35 Oneida and Utica Presbyteries "That thankful to God for His notable mercies to us in our extremity and for His favors to us in this the day of our deliverance, we ought to consecrate ourselves unreservedly to Him — and that the opportunity now offered to make Him the LxDrd of our people ought to be zealously improved by the Church." The records of the Presbytery fail to show any action in connection with the War with Spain, but on April 10, 1917, it was declared that "the Presbytery of Utica — believing that our country has been forced into the World War, greatly against its own desires and patriotic en- deavor, and holding it to be the duty of every American to maintain the honor and just cause of our Country, hereby express the fullest confidence in our government with reference to the course taken to meet the present crisis, and we pledge ourselves to the fullest measure, any service we may render, in the endeavor to maintain justice and liberty in international relationships, and bring about a world peace, based upon the principle of righteousness and true democracy." In September it proclaimed, "On Good Friday, April 6, the Ameri- can Nation took up its cross by entering into the war against the Teutonic Powers. The conflict into which we have been irresistably drawn is one that is so manifestly for the maintenance of righteousness and in behalf of humanity that it should command the courageous and unreserved support of all our people. By every memory of the suffer- ing and sacrifice of our fathers, by every thrill of loyalty to our sacred heritage, by every compelling motive that inspires unselfish action, the Presbyterian Church is summoned to do its part in redeeming the world from its bondage to autocratic rule, and from its prison house of arma- ments, into a life free to express its own natural good will and fellow- ship with all men." After expressing accord with the deliverance of the General Assembly of 1917 in promising support of the government, it was resolved, "That Utica Presbytery through its sessions solemnly urges upon the Churches the most earnest and whole hearted cooperation with the great organized efforts now being made for the successful prosecution of the war ; "That special attention be given to the support of the following agencies which are so vital for victory and for the comfort and welfare of our soldiers and sailors: the Red Cross, the Y.M.C.A., Food Con- servation, the work of the American Library Associations, the Liberty Bonds; 36 Oneida and Utica Presbyteries "That above all, the churches shall continue steadfastly in prayer beseeching God for the speedy coming of the day when the nations of the world, led by the Spirit of the Christ, shall dwell together in peace." October 1, 1918 the Presbytery endorsed the movement initiated by the General Assembly for daily prayer by the members of the Presr- byterian Church at noon for "the speedy and complete victory of the Allies." When the war was over the Presbytery showed itself in hearty accord with the movement for disarmament. September 27, 1921, it approved the International Conference on the Limitation of Armaments, thanked the President for calling it, designated Sunday, November 6th, as a day of public and private prayer for its success, and called upon the min- isters to preach on world peace and to send resolutions to Washington in support of this venture. Shortly after the outbreak of the Second World War, on September 26, 1939 the Presbytery adopted the following resolution, directing that it be sent to the President of the United States and to the senators from the State of New York: "Utica Presbytery of the Presbyterian Church in the U. S. A. urges Congress to put forth every effort to keep the United States out of the European conflict. Our conviction is that dis- putes which are settled by force can never be settled for long, by giving rise to even greater problems and disputes." After our country had entered the war, the Presbytery resolved on April 14, 1942 "That the Presbytery endorse the statement of the Federal Council of Churches urging justice and fair treatment for all enemy aliens who may reside in our midst. We affirm our loyalty and support of our government in this hour of crisis, and we deplore the spread of blind and unreasoning hatred in connection with our country's war effort." The Presbytery has also given its hearty support and has encouraged its churches to support the Presbyterian United World Emergency Fund and the Presbyterian War-time Service Commission, into which the former was merged, that the war time responsibilities of the Presbyterian Church might be met to the men of our armed forces, to foreign mis- sionaries, and to the Christians of all the world. 37 Oneida and Utica Presbyteries Revivals Revivals constitute a very important phase of the life of Oneida Presbytery and its Churches. The fact that the Rev. Charles G. Finney was for a time a member of the Presbytery does not seem to have been a factor. Rather the revivals were a continuation of the great revival of 1799, altho there were times when the intensity seemed to die down. Such a low spiritual period seemed to have occurred early in the third decade of the 19th century. At the Annual Meeting of the Presbytery in 1822, an hour was set apart for prayer because a smaller number of congregations than usual had been visited with the influence of the Holy Spirit and a committee was appointed to recommend ways for the promotion of revivals. Its report suggested five measures. 1. A careful attention to personal religion— that the first part of each day be devoted to sweet prayer, that a portion of the Scriptures be read every day seriously and prayerfully; that each one ask himself in the morning, what can I do this day to promote the cause of Christ? that stated seasons be observed, at least weekly, for self examination, and occasional seasons for private fasting and prayer. 2. The observance of family and social duties — that heads of families call their families together, morning and evening, for the wor- ship of God, and reading the Scriptures, and make a point of convers- ing frequently with the individual members of the family on the state of their souls ; that ordinary social visits of professing Christians should never be made without religious conversation and prayer; that every private Christian should converse seriously and plainly with his particu- lar acquaintances; that neighborhood meetings for conference and special prayer should be statedly held; that females of similar age should associate together for the same purpose; and that young men should have stated meetings by themselves for religious improvement. 3. The faithful discharge of official duties — that pastors, elders and deacons, visit from house to house, that they assemble members of the church in classes composed of those of similar age, and converse with them individually; that where there is an instance of awakening among sinners, special meetings be held for personal conversation with them; that congregations be divided into districts, and a church officer assigned to each, who shall be statedly called upon to report on the state of his district; that where the number of church officers is not sufficient for these purposes, suitable persons be appointed to assist them; and that 38 Oneida and Utica Presbyteries the churches observe occasional seasons of fasting and prayer, at least once in each year. 4. That professing parents and their baptized children be statedly assembled, and instructed in their reciprocal duties and obligations, and solemnly urged to the faithful discharge of them; and that the cate- chetical instruction of children and youth be faithfully attended to. 5. That neighboring ministers make arrangements to visit the churches, two and two, and endeavor to rouse the attention of professing Christians, and lead them to feel the importance of a revival of religion, and to use all proper means for promoting it. Four congregations reported the next year some evidences of divine grace, but in 1824 there were signs of an awakening in Augusta, Sken- andoa, and Oneida; the former reported more than one hundred con- versions. In 1825 the Presbytery reported to the General Assembly rather discouragedly, despite a revival in Hamilton College that spread to the village of Clinton, and a commencement of a promising revival in Whitesboro. Unfortunately the records do not contain a copy of the narrative of religion for 1826, but references indicate a mounting spirit of revival, which called for repeated pauses in the reports of the churches for prayers of rejoicing. The Narrative of 1827 reports further advance: 'Tt is with admiration, gratitude, and deep humility, that the Pres- bytery would look back on the past year — we would admire what God has wrought: we would be grateful that He has allowed us to be His instruments: and we would be deeply humbled that we have not rendered to him according to his benefits. The Lord has been among us causing his face to shine upon his sanctuary, hearing supplication, and working for his name's sake. He has been strengthening the faith, purifying the hearts, and quickening the devotion of his children. He has also been magnifying himself in sending forth the Holy Spirit, and quickening many that were dead in trespasses and sins. The whole year has been one day of his glory. ''Before our last annual meeting, the wonders of his might had begun to be displayed in the two churches in Vernon, in Western and Rome and a few other places. The Presbytery met at that time with trembling expectation, and on hearing what was doing among us, the presence of God was felt, and every heart melted in love. It was a time not to be forgotten. Our oldest members never witnessed the like. 39 Oneida and Utica Presbyteries Ministers and elders went home, mourning on account of their past sloth, and ashamed that they had not put more practical confidence in the promises of the faithful God. The resolution seemed to be universal, that, in dependence on Divine grace, they would more vigorously lay hold on duty. The exhibition of truth both in preaching and private conversation was made more simple. An effort was extensively made to rouse the members of our churches to ardent, believing prayer — to a holier circumspection over their conduct, and to a more punctual and faithful performance of every duty. Wherever this effort was made its influence was felt. When Christians began to shine, their light was seen. While their own hearts were refreshed, their prayers began to ascend that God would glory himself in the salvation of others. And in very many professors there was a distress, and fervency of prayer never known by them before. It seemed the wrestling with the angel. From this time, the cloud of divine influence began to be seen extending in more or less denseness over every congregation within our bounds. A spirit of inquiry on the subject of religion became prevalent. It was the chief subject of conversation among both its friends and its enemies. In some places only a few were converted; in others great numbers were added to the Lord. We do not mention particular churches, as such accounts have already been published by order of Presbytery. Since the commencement of the revival betwen 3,000 and 4,000 have obtained hope within our bounds. More than 1,000 have united with our churches the past year: many with churches of other denomina- tions; and many have not yet joined themselves to any church. And the work is not yet ended. "In several churches the spirit of prayer continues; and appears to increase, rather than diminish. In societies where the power of prayer has declined, it is still greater than before the revival. On them the heavens still drop fatness. And from the numerous heavy laden sinners among them, conversions are occurring every week. From more than half of our churches, we hear that appearances are of late more inter- esting — cases of conviction more frequent — Christians becoming more united, more humble, more prayerful, more deeply distressed for sinners, more faithful in good works. "In Vernon Center the work was renewed in Sept. last. Since that time there have been numerous conversions. In New Stockbridge the revival has commenced lately with great power. "In comparing our present state with what it was in past years, 40 Oneida and Utica Presbyteries we see important and favorable changes. The morals of society have improved. Union and love have increased among Christians. They pray more for themselves— for sinners around them, and for other portions of the church. The spirit of benevolence is increasing, and bringing in most liberal contributions to the treasury of the Lord. The monthly concerts are better attended. God has blessed them. But few instances of apostasy have occurred among the hopeful converts. Thus far they have chiefly run well. How many will endure to the end, their future fruits, and the light of eternity, will tell. At present they appear, to say the least, as circumspect, active, and devout as con- verts in former revivals." While Oneida Presbytery rejoiced in the Revivals of 1825-6 and in those which followed them for ten years in Central and Western New York, there were those who felt quite differently about them. Opposi- tion seemed to center around the Rev. Charles G. Finney, a member of the Presbytery. "Finneyism" was the popular description of the movement, which was charged with heterodoxy, disorder and extrava- gance. Slanderous reports of the revivals were circulated, some of them from responsible authorities, "charging that they afterward came to little or nothing and that they consisted of ostentation and noise, giving heed to impressions and feelings and supposed revelations, allowing anybody and everybody to speak and pray in promiscuous meetings of whatever age, sex, or qualification, using means of exciting fears." It was charged that in the County of Oneida children were whipped to induce them to submit themselves to God. The charges became so violent and were so without foundation that the Presbytery appointed a committee to prepare a statement of facts and publish them. The General Assembly of 1832 published a pastoral letter of advice on revivals advising avoidance of: 1. Undue excitement; 2. All bodily agitations and outcries; 3. Indecorum in social worship; 4. Excess of social meetings and exercises; 5. Teaching, and exhorting, and leading in prayer in public and promiscuous assemblies by women; 6. The dis- turbance of the settled order of the churches by superseding office bearers in leading the social exercises of religion, and substituting young converts for them; 7. Self-sent or irregular preachers; 8. Teachings inconsistent with the doctrinal standards of our churches; 9. Hurrying apparent converts into the church; 10. Measures for promotion of re- vivals not sanctioned by some example or precept, or fair and sober inference from the Word of God. This letter specifically warned that it did not condemn revivals of religion. 41 Oneida and Utica Presbyteries Old and New School Division "For several years prior to the dissolution of The Plan of Union, the Presbyterian Church throughout the United States had been greatly distracted, until at last its services to religion hardly prepon- derated over the evil it occasioned, while its numbers considerably declined. In the four years, 1833-1837, its membership declined 13,000." The more conservative party commonly called the "Old School" charged that this condition was due to: 1. The various plans of union with the Congregationalists ; 2. The irregularities and ex- travagances connected with revivals of religion and extending to the temperance and anti-slavery enterprises, alleged to prevail particularly in Central and Western New York; 3. A laxness in licentures and ordinations and in the reception of ministers from other bodies, also in existing in the same area; 4. Errors in doctrine, again considered most serious in this area; 5. The method of conducting the missionary and other benevolent operations of the Church, the question being whether this should be through voluntary societies, composed of individual members of the different Christian denominations, and responsible alone to those constituents, or through boards organized, supervised and controlled by the General Assembly. The balance between the Old School and New School parties passed back and forth for several years by a small majority. For the most part in the agitation the Old School was the aggressor, while the New School was on the defensive. In 1837 a convention of delegates from the Old School Presbyteries and minorities of Presbyteries met before the General Assembly, which recited their grievances, airing the division in the Church, and proposed six means of relief: 1. Abrogation of the Plan of Union; 2. "Discountenancing"' the American Home Missionary Society and the American Education Society and prevent- ing their operations, so far as possible, within the Presbyterian Church; 3. Bringing into order or excluding from the Presbyterian Church every church, presbytery and synod not organized on Presbyterian principles; 4. Requiring an examination in theology and Church gov- ernment as well as personal piety and ministerial qualiiications of all applicants from other denominations for admission to presbyteries, and an explicit adoption by them of the Presbyterian Confession of Faith and Form of Government; 5. The immediate disciplining of ministers charged with the complained ot errors and the immediate trial of Presbyteries and Synods that refused to so discipline their members; 6. The announcing to National Benevolent Societies, other 42 Oneida and Utica Presbyteries than the two mentioned above, that they were expected to exercise great caution in the selecting of agents within the bounds of the Presbyterian Church. The General Assembly fully complied with these proposals, abro- gated the Plan of Union, and declared that the Synods of Utica, Geneva, Genesee, and Western Reserve "to be out of the ecclesiastical connec- tion of the Presbyterian Church." The Presbytery in June 1837 adopted the following resolution: "Whereas at the last meeting of the General Assembly, the Synods of the Western Reserve, Genesee, Geneva, and Utica were by an act of that Body, declared 'to be out of the ecclesiastical connexion of the Presbyterian Church in the United States of America, and not in form, or in fact an integral portion of said Church'; And whereas the General Assembly derives all its powers from the Presbyteries, and cannot by any act of theirs, or in any way affect the regular organization of Churches, Presbyteries, or Synods, except in the manner pointed out by the Constitution, viz., by citation and trial; and "Whereas it is a question of deep and solemn interest, to decide what course ought to be taken by those Bodies, Therefore "Resolved, That a Convention be called as soon as practicable, to deliberate and decide what course of proceeding our present condition demands, and that we recommend the several Presbyteries belonging to the aforesaid Synods to send to the Convention four times the number of delegates, which they have been accusitomed to send to the General Assembly. "Resolved, That the Convention be invited to Assemble at Rochester on Thursday the 17th day of August next at 2 o'clock P. M." (1837). Subsequently the committee appointed by Oneida Presbytery re- ported that, after they had sent out the letters of invitation, they had received information that the Presbytery of Cayuga had called a similar Convention for the same day at Auburn and requested that Oneida Presbytery concur in this place of meeting. The Presbytery approved of the acquiescence of the committee. The Auburn Convention expressed the sentiments of the New School portion of the Church. The action of Oneida Presbytery, Feb. 21, 1838, more specifically expressed the sentiments of the Synod of Utica, and Dr. P. H. Fowler commends it for its moderation and Christian spirit: 43 Oneida and Utica Presbyteries "1. It is the wish of this Presbytery to continue its connection with the General Assembly, if this can be done consistently with what we hold to be our duties and rights as Christians and Presbyterians, 2. We prefer a separation from that body to a continuance of a con- nection with it on any basis that would violate our convictions of what is binding upon us and due us, or that would keep up the unhappy contentions that have for so many years distracted the Church. 3. That to facilitate our peaceful connection with the Assembly, we declare our honest attachment to the doctrines, government, discipline and worship of the Presbyterian Church as set forth in the constitution, as we declare our purpose to maintain the same by all proper means among the churches committed to our care, and to exercise discipline for violations of them, at such times and by such measures as shall ap- pear to us most conducive to truth and order. 4. That we have regarded the plan by which churches wholly or in part Congregational were admitted to our ecclesiastical counsels as called for by the circum- stances of this country at its early settlement, as helpful to the edifica- tion and influence of the church generally, and as accordant with the spirit, if not sanctioned by the letter of our laws; and that while we consent to aim at greater uniformity in our churches as the occasion for the plan passes away, we cannot consent to an abrupt severance of the relations that have been formed under it. 5. That while we re- gard the acts of the Assembly in cutting off the Synods of Western Reserve, Utica, Geneva, and Genesee as violations of the constitution of the Church and of our rights and of Christian kindness, we do not approve of any means to restore us to our legitimate place save such as shall remove misapprehensions of us and reconcile our brethren to us, and provide for future peace and fellowship and cooperation. 6. That if the next General Assembly shall decline to admit us to it, then we desire a friendly conference for effecting an amicable and equitable separation from it; and that failing this, our Commissioners shall return and report to us, without any attempt to commit us to any ulterior measures or organization." The Assembly of 1838 refused to seat the commissioners from the excised Presbyteries, who then proceeded to organize their own Assem- bly in the chapel of the First Presbyterian Church of Philadelphia. When the commissioners from Oneida Presbytery reported what had been done, despite the final portion of its resolution above, it ap- proved of the action and directed its congregations to take immediate and liberal collections for the contingent fund of the new General Assembly. 44 Oneida and Utica Presbyteries Division is often unwholesome, but it seems in this case to have turned out for the best. It broke up the contention and left both parties free for Christian work, so that when after more than 30 years of separation they came together again it was in perfect agreement and with each of them stronger in numbers than the two together at the time they parted company. Presbytery of Utica From 1824, when an appeal to the Synod to divide the Presbytery of Oneida and constitute a Presbytery of Utica was evidently not approved, occasional attempts were made to secure a division. In 1829 a proposal to set off the churches in Herkimer County as the Presbytery of Herkimer was abandoned after debate. In 1835 a com- mittee appointed to study the matter reported that division then was inexpedient; and again in 1839 a committee could not devise a feasible plan. The next year a plan was proposed by a new committee and rejected by the Presbytery. Finally action was achieved through the addressing of a petition to the Synod of Utica in January 1843, by five members of the Presbytery of Oneida, as follows: "To the Synod of Utica now in session: "Dear Brethren: The undersigned members of the Presbytery of Oneida do respectfully ask synod to divide the Presbytery for the following reasons, to wit: "1. The geographical limits of the Presbytery of Oneida, embracing thirty-two churches and thirty-three ministers, are so extensive that a part of the churches cannot be represented in the ordinary meetings of Presbytery without great inconvenience. "2. The General Assembly having rediiced the ratio of representation to one minister and one elder to each Presbytery, it necessarily makes the representation of the Presbytery very unequal — and the fact that the Presbytery of Oneida being so large — a great amount of business occurs requiring of the members a great sacrifice of time and money. "We therefore ask Synod to organize the following churches with their pastors into a Presbytery to be called the Presbytery of Utica; to wit: Boonville, Trenton, Holland Patent, Rome, Oriskany, Whites- borough, New York Mills, Utica, Deerfield, and New Hartford to- gether with the churches now belonging to the Presbytery of Oneida situated in the county of Herkimer. 45 Oneida and Utica Presbyteries "And that the Presbytery of Oneida consist of the following churches with their pastors to wit: Western, Durhamville, Skenondoa, Verona, Vernon. Sangerfield, Cassville, Sauquoit, and all other churches be- longing to the Presbytery to be divided not included within the bounds of the proposed Presbytery of Utica. "And that all members of Oneida Presbytery now laboring within the bounds of this Presbytery not as settled pastors may elect to which of the two Presbyteries they will belong.'" The Synod granted the petition and directed the Presbytery of Utica to meet at Whitesborough on the 2nd Tuesday of February next at 2 o'clock P. M. and that the Rev. Charles Jones preach the sermon and that the oldest minister present preside until a moderator be chosen. The Presbytery of Oneida met as a whole for the last time at Utica on February 8, 1843 and completed such matters of business as it had in progress and made arrangements for pro rating its outstanding debts. Revs. D. Clark, E. Allen, and C. E. Goodrich gave notice of their election of the Presbytery of Utica. The Presbytery of Utica met according to direction on February 14, 1843 and the Rev. Ira Pettibone was elected Moderator and the Rev. Charles L. Porter as temporary clerk. Subsequently Mr. Petti- bone was elected Stated Clerk and Mr. Porter treasurer of the Pres- bytery. Of those ministers authorized to choose with which Pres- bytery they would be affiliated the Revs. T. Spencer, F. A. Spencer, David Chassell, E. Allen, Oliver Wetmore, Chauncy E. Goodrich, Rufus Piatt were enrolled. These and other organizational business occupied the two-day session, save for the appointment and report of a com- mittee to prepare a memorial to the General Assembly on the subject of slavery, which report was tabled until an adjourned meeting in April at New Hartford. The Presbytery at the adjourned meeting also presented a request to the General Assembly that it restore the annual meetings of that body, listing five lengthy reasons for its petition. At this meeting Rev. Daniel Clark, Jr.. declared his election to be a member of Utica Presbytery; and the Rev. Daniel L, Ogden requested that he and the church at Whitesboro be dismissed and recommended to the Presbytery of Oneida. There is no evidence that the pastor was authorized to speak for his church, and on June 28th he withdrew the request. 46 Oneida and Utica Presbyteries In the meantime the Presbytery of Oneida on June 20th, 1843 had adopted the following memorial to the Synod of Utica: "The Oneida Presbytery to the Synod of Utica: "Dear Brethren: Since your adjourned meeting at Rome in January last, we have received a communication from your stated clerk in- forming us officially that you had divided the Presbytery of Oneida. Upon reviewing the records in this case and after obtaining all the in- formation in relation to this matter which we have been able to secure, we feel bound as the lovers of order and as the friends of the Pres- byterian Church to address you upon this subject. "It appears by the record which you have transmitted to us, that five individual members of the Oneida Presbytery, petitioned the Synod of Utica at their last session for a division of this body. They set forth in their petition to you that the Oneida Presbytery when fully convened consisted of sixty-five members. They did not intimate that they were a committee appointed by Presbytery to present this subject to Synod. They did not inform you, as truly they could not, that the Presbytery were aware of their intentions of asking for a division of the body. They did not tell you that the subject had recently been up for discussion before the Presbytery and that a large majority of its members were anxious for a division. They did not tell you that a large majority of Presbytery were on the floor of Synod and could easily speak for themselves touching this matter. "Nor did they tell you it was now the commencement of your session and before the close there would be much time for deliberation upon the subject. On the contrary, just at the close of your session at a very late hour of the night when very few of the members of Synod and fewer still of the members of Oneida Presbytery were present, when the thought had not even been hinted to Presbytery that the subject of dividing this body would be presented for your consideration, when not even a committee of Presbytery were acting in the premises, or even a tenth part of the body knew anything of the matter, that under these circumstances, upon the application of five individuals, the Synod of Utica should have proceeded to divide this Presbytery is a matter both of grief and astonishment. And especially are we aggrieved and surprised when we contemplate the manner in which the division has been effected. The division is constituted in such a manner that only three ministers of necessity are left as members of Oneida Pres- bytery, and one of these is a pastor of a Congregational church and likely at any time to become connected with an Association. 47 Oneida and Utica Presbyteries "Now, brethren, we ask is such a transaction consistent with the order and polity of the Presbyterian Church? Shall the wishes of five individuals be regarded while sixty others having the same rights and privileges are entirely to be passed by without a hearing? Brethren, what will be the consequence if such a state of things is allowed in the Church? We beseech you, therefore, dear brethren, to review this whole matter and either constitute a new division by setting off the Churches of Whitesborough and Rome to the Oneida Presbytery and a sufficient number of ministers, or take such action in the premises as Synod in its wisdom may think proper." In June the matter came before the Presbytery of Utica and it was directed that "the sense of the churches in Rome, Oriskany, and Whitesboro be taken on the subject of their being transferred to the Presbytery of Oneida." At the next meeting it voted, "Resolved that this Presbytery deem it inexpedient for S3mod to transfer any of our churches from this to Oneida Presbytery against the wishes of said churches." When the Synod met that fall, "the committee to whom was re- ferred the Memorial of the Presbytery of Oneida in reference to the act of Synod in dividing that Presbytery and of the churches of Sau- quoit and Whitesboro to change their relation respectfully report that they recommend to Synod that the Presbytery of Oneida be united to and with the Presbytery of Utica; which report was accepted and adopted. "Resolved that the Pastors, Ministers, and Churches as now com- prising the Presbytery of Oneida and the licentiates and records be and they are hereby transferred to the Presbytery of Utica." Thus passed the Presbytery of Oneida through the blundering and hasty action of a Synod hurrying to adjourn its session. Dr. Fowler comments, "The venerable name of Oneida was thus almost sacre- ligiously erased from the rolls of Presbyteries." The Presbytery of Utica, however, may proudly consider herself to be one with this pioneer Presbytery and seek through all of her days to perpetuate the earnestness and zeal displayed in those forty-one years when she min- istered the Gospel of Jesus Christ to a rapidly growing population here on the frontiers. 48 FIRST PRESBYTERIAN CHURCH, ONEIDA Erected 1884 COCHRAN MEMORIAL CHURCH, ONEIDA CASTLE Erected 1886 Oneida and Utica Presbyteries Reunion of Old and New School By 1843, problems began to arise from the conflicting work of the Old and New School branches of the Presbyterian Church. In Feb- ruary of that year, a complaint was lodged with the Presbytery of Albany (Old School) over holding a session of its Presbytery in Utica and organizing churches within the bounds of the Presbytery of Utica. On the other hand, a cordial relationship existed between the West- minster Church of Utica (Old School) and the Presbytery of Utica, so that when First Church, Utica, burned a few months before the new School General Assembly was scheduled to meet there in 1851, West- minster Church offered the use of their building "so relieving the Pres- bytery of embarrassment." In 1862, the Church at Oneida Castle transferred its membership to the Presbytery of Mohawk (Old School) and four years later, the Westminster Church was received by the Presbytery of Utica. In 1867, the Presbytery expressed itself as being in favor of uniting the Old and New School branches, but voted to ascertain the opinion of the church sessions. Two years later it approved of the plan for reuniting the Church as proposed by a joint committee of the two Assemblies. The reunion being effected, the Presbytery called the attention of its ministers and churches to the Assembly's recommenda- tion that some time between five and seven every Sabbath evening be set aside for special prayer for the outpouring of God's Spirit through- out the reunited church. In June 1870, the reconstructed Synod of Utica met at Oneida to plan the reconstruction of its Presbyteries; and it directed that the Presbytery of Utica consist of the counties of Oneida, Herkimer, and Lewis, and the churches of Williamstown in Oswego County and Oneida in Madison County. The Presbytery was ordered to meet at Whites- boro on Monday, June 27th, at 7:30 o'clock p.m., and "that Rev. A. H. Corliss, or in his absence the last moderator of the old Presbytery present, preach the sermon and preside until a moderator is chosen." The reconstructed Presbytery seems to have consisted of forty-eight churches, some of which were weak and soon after were dissolved. In October 1875, the Presbytery of Utica decided to incorporate in accordance with the provisions of an act of the Legislature of the State of New York, which had been passed that year. The Corporate name 49 Oneida and Utica Presbyteries decided upon was "The Trustees of the Presbytery of Utica;" and the number of trustees was set at seven, who were then elected. The trustees met promptly, and organized the board. Steps were taken to provide a set of by-laws, which were adopted in January 1876. The expenses of the Presbytery and Synod were provided for a con- siderable period of the Presbytery's life through special collections taken in the churches and at meetings of the Presbytery. At an early date the General Assembly funds were raised by a per capita tax. In October 1871 it was determined to adopt an all inclusive per capita tax for these purposes. The Synod of New York in 1936 directed that the Presbytery of Utica enroll the ministers and churches which had comprised the Pres- bytery of Oneida (Welsh), and on January 18, 1937 the representa- tives of the churches and the ministers of that Presbytery were wel- comed into the membership of Utica Presbytery. The churches re- ceived were Camroden of Floyd, Zion of New Hartford, First, Enlli, and Nant of Remsen, Bethel of Rome, and Moriah of Utica. The Presbytery now consists of 48 churches and 47 ministers. There are 11,572 communicant members in her churches, and 4,487 pupils in her Sunday Schools. For the year 1941-42 the Churches raised $185,- 805 for benevolences. Four ministers of the Presbytery are now serv- ing as chaplains in the Army and Navy. SO Churches of Utica Presbytery (*Gharter Members. jNow Members) Annsville (Taberg) — Received from Oswego Presbytery 1845; ex- tinct 1878. fAugusta — Organized 1797; enrolled 1866. ♦fBoonville — Organized 1805; enrolled 1843. Camden Congregational — Received from Oswego Presbytery 1865; dismissed to Congregational Association 1867. f Camden Presbyterian — Organized and enrolled 1867; federated with Congregational Church 1931. Cassville — Received 1843 by reunion of Oneida Presbytery; extinct 1857. Clayville— Enrolled 1857; dissolved 1899. f Clinton, Stone — Organized 1791; Received from Oneida Congrega- tional Association 1864. ^Columbia — Enrolled 1843; stricken from roll 1849. *Danube— Enrolled 1843; stricken from roll 1849. Delta— Enrolled 1852; dissolved 1861. fDolgeville — Organized 1893; enrolled 1894. Durhamville — Received 1843 by reunion of Oneida Presbytery; ex- tinct 1878. *Fairfield— Enrolled 1843; extinct 1870. Florence— Enrolled 1860; withdrew 1875. *Floyd— Enrolled 1843; last mentioned 1861. fFloyd, Camroden — Organized 1839; received 1936 from Presbytery of Oneida (Welsh) fForestport (and Alder Creek) — Organized 1839; enrolled 1866. Glenfield (Glendale) — Organized and enrolled 1892; dissolved 1914. Grant (Booth)— Enrolled 1857; extinct 1891. Hamilton College — Enrolled 1863; dismissed 1931. *tHolland Patent — Organized 1797; enrolled 1843. fllion — Organized and enrolled 1871. flnlet, Church of the Lakes — Organized 1920; enrolled 1921. fKirkland — Organized 1817; enrolled 1884. Knoxboro — Organized and enrolled 1872; dismissed 1927. *tLitchfield (Jerusalem Hill)— Organized 1796; enrolled 1843. fLittle Falls — Organized 1793; reorganized 1813; received by Recon- struction 1870. fLowville — Organized 1803; received by Reconstruction 1870. 51 Oneida and Utica Presbyteries fLyons Falls, Forest — Organized 1826; first mention in Presbytery 1869. fMartinsburg — Received by Reconstruction 1870. ♦fNew Hartford, First — Organized 1791; Presbyterian organization 1802; enrolled 1843. fNew Hartford, Zion — Organized 1888; received 1936 from Presby- tery of Oneida (Welsh). Newport— Enrolled 1852; extinct 1870. *tNew York Mills, Walcott Memorial— Organized 1830; enrolled 1843. North Bay — Received from Oswego Presbytery 1862; extinct 1870. *tNorth Gage (Deerfield)— Organized 1829; enrolled 1843. Northwood — Organized and enrolled 1890; dismissed 1927. ♦Norway — Enrolled 1843; extinct 1862. fNorwich Corners — Organized 1798; enrolled 1857. *Ohio (West Brunswick)— Enrolled 1843; extinct 1891. fold Forge, Niccolls Memorial — Organized and enrolled 1897. fOneida — Organized 1844; received by Reconstruction 1870. fOneida Castle, Cochran Memorial (Skenandoa) — Received 1843 by reunion of Oneida Presbytery; dismissed 1862; received by Re- construction 1870. Oneida Valley — Received by Reconstruction 1870; extinct 1878. *tOriskany, Waterbury Memorial — Organized 1831; enrolled 1843. Osceola— Enrolled 1863; withdrew 1873. Redfield — Received from Syracuse Presbytery 1870; dismissed 1927. Remsen, Union — Received 1843 by reunion of Oneida Presbytery; dissolved 1846. fRemsen, First — Organized 1831 ; received from Presbytery of Oneida (Welsh) 1936. fRemsen, Enlli — Organized 1848; received from Presbytery of Oneida (Welsh) 1936. fRemsen, Nant — Organized 1800; received from Presbytery of Oneida (Welsh) 1936. *tRome, First— Organized 1800; enrolled 1843. *Rome, Second — Enrolled 1843; united with Rome First 1847. fRome, Bethel — Organized 1841; received from Presbytery of Oneida (Welsh) 1936. *Russia — Enrolled 1843; extinct. ♦Salisbury, First — Enrolled 1843; extinct. Salisbury, Second (Devereux) — Organized and enrolled 1843; ex- tinct. 52 Oneida and Utica Presbyteries fSauquoit, Union — Organized 1810; received by reunion of Oneida Presbytery 1843. fSouth Trenton — Organized 1858; enrolled 1859. *Trenton— Enrolled 1843; extinct 1878. fTurin — Received by Reconstruction 1870. *tUtica, First — -Organized 1813; enrolled 1843. fUtica, Bethany — Organized 1869; enrolled 1870. *Utica, Congregational — Enrolled 1843; dismissed 1847. Utica, Elizabeth Street — Enrolled 1868; dissolved 1891. Utica, Highland— Organized 1894; enrolled 1895; dissolved 1899. fUtica, Moriah — Organized 1831; received from Presbytery of Oneida (Welsh) 1936. fUtica, Olivet — Organized and enrolled 1887. fUtica, Say re Memorial (West Utica) — Organized and enrolled 1868. fUtica, Westminster — Organized 1843; received from Presbytery of Mohawk 1866. fVernon, Mt. Vernon — Organized 1805; received by reunion of Oneida Presbytery, 1843. fVernon Center — Enrolled 1851. fVerona — Organized 1803; received by reunion of Oneida Presbytery 1843. *Warren — Enrolled 1843; last mentioned 1846. fWaterville (Sangerfield) — Organized 1823; received by reunion of Oneida Presbytery 1843. fWestdale (West Camden) — Organized 1851 ; received by Reconstruc- tion 1870; federated with Methodist Church 1942. fWesternville (Western) — Organized 1818; received by reunion of Oneida Presbytery 1843. West Turin — Received by Reconstruction 1870; extinct 1878. *tWhitesboro (United Society of Whitesborough and Old Fort Schuy- ler) — Organized 1786; Presbyterian Organization 1794; en- rolled 1843. fWilliamstown — Organized 1810; received by Reconstruction 1870; federated with Methodist Church 1942. fYorkville — Organized 1917; enrolled 1918. 53 MINISTERS OF UTIGA PRESBYTERY March 15, 1943 S. Carlyle Adams Cady H. Allen O. Theodore Anderson Herbert Nelson Baird R. Wynne Bellis James H. Boal Harry V. Bonner John Boyce Walter B. Brock Thomas Glenn Cannen W. Arden Coe Philip H. Cole Arthur T. Cort David C. Davies William Eilian Davies Charles M. Dodge Francis G. Doerschug Edmond G. Dyett Walter I. Eaton W. J. A. Graham Kenneth L. Huggins Joseph D. Ibbotson Robert G. Jones Samuel William O. Jones Emanuel J. Kallina Andrew I. Keener John M. MacQuarrie Frank E. Magor Grant S. Miller James J. Morley Raymond E. Muthard Aurelian a. Post Clarence B. Post Frank A. Reed James F. Riggs Vernon T. Smith Reuben S. Snyder Samuel Southern Tracy Day Spencer George B. Swinnerton J. Harold Thomson Frank W. Twitchell Alfred DeG. Vogler Paul Wagner Robert R. Williams Harold Worden Wylie John Wylie Corresponding Members Stanley Skinner Louis M. Sweet, Ph.D. B. A. Walton 54 Outline of the History of The Presbyteries of Oneida— 1802 to 1843 of Utica —1843 to 1943 Page Early History of Oneida Presbytery 9 Home Missions 13 The Plan of Union 17 Christian Education 19 Foreign Missions 22 Benevolences ^ 22 Moral and Social Reform 24 Sabbath Observance ^ 24 Slavery ^ 25 Temperance — 29 Fashionable Amusements .— 31 Dancing 31 Theatricals ,... 32 Attitude on War 32 Revivals 38 Old and New School Division. 42 Presbytery of Utica organized by division of Oneida Presbytery 45 Union of Oneida Presbytery with Utica Presbytery 47 Reunion of Old and New School 49 Incorporation of Presbytery of Utica 49 Union of the Presbytery of Oneida (Welsh) with Utica 50 Summary of the present Presbytery 50 Churches of Utica Presbytery 51 Ministers of Utica Presbytery, March 15, 1943 54 55 THE ONEIDA COUNTY PRESBYTERY (WELSH) (1828—1936) By Rev. R. Wynne Bellis* The "Calvinistic Methodist Church/' or as it is now known, "The Presbyterian Church of Wales," is a product of the Methodist Re- vival which took place in Wales under the leadership of Howell Harris and Rev. Daniel Rowlands, independently of, but simultaneously with the revival in England under the leadership of Revs. John and Charles Wesley, and George Whitefield, in the early part of the 18th century. Following the separation of Wesley and W^hitefield owing to the differences in their theological views, the followers of Whitefield called themselves Calvinistic IVIethodists, or Whitefield Methodists. The Stone Church, now First Presbyterian Church of Remsen, was first named (Methodistiaid Whitefield) — Whitefield Methodists. It was George Whitefield that moderated the first Assembly meeting of the Welsh Calvinistic ^vlethodist Church at Watford, Glamorgan- shire, January 5, 1742. The fervor of the Revival still burned brightly in the hearts of the early pioneers of the Welsh Methodists when they settled in this country. The iirst emigrants from Wales that came to Oneida County during the later end of the 18th century, settled in the vicinity of Utica, and in the townships of Steuben and Remsen. The first Welsh sermon in the settlement was delivered in 1801 by Rev. James Harries, a Baptist minister. The same year a church was organized in Steuben and registered under the name of "The First IMethodist Church of Steuben." Among its members were Baptists, Congrega- tionalists and Methodists. A log church building was erected the same year. In the course of time, it appears that the church departed from its Methodist doctrine and discipline and became Congregational. Twenty-four of its members that remained faithful to the Calvinistic Methodist principles were organized according to the laws of the state, into a Calvinistic Methodist Church of Penycaerau on the 26th of February 1824. *Last Stated Clerk of the Presbytery of Oneida (Welsh) and of the Synod of New York and Vermont (Welsh). 56 I Oneida Presbytery (Welsh) So the first recognized Welsh Calvinistic Methodist Church in America was organized on the above mentioned date at Penycaerau, and the church building was opened on August 1st of the same year, with a sermon by Rev. W. G. Pierce, on Matt. 16:18: "Upon this rock I will build my church; and the gates of hell shall not prevail against it." According to a letter to Elder James Owen, Penycaerau, from Rev. John Elias of Anglesea, Wales, Penycaerau Church was recognized as a member of the Calvinistic Methodist Church of Wales by the Assembly held in Caernarvon, North Wales, September 27-28, 1826. The Calvinistic Methodist Church in America retained its membership in the Calvinistic Methodist Assembly of Wales until it organized its own General Assembly in 1869. Benjamin Davies, a young man from Risca, Monmouthshire, was the first minister of the denomination in this country. He began to preach in 1826 while a member of Penycaerau Church, and because of the peculiar and unusual circumstances, was ordained to the full privileges of the Gospel Ministry the following year by special per- mission of the Assembly in Wales. It is said that when Mr. Davies had preaching appointments in Utica, he would walk all the way from Remsen to Utica on Saturday, marking the trees on his way down, in order that he might follow the same path on his return journey on Monday, receiving the sum of one dollar for his labors. This good man did the work of a pioneer. He died in 1836, and his remains were laid to rest in the Penycaerau Cemetery. Years later the Synod of New York and Vermont (Welsh) erected a beautiful monument to mark his grave and as a tribute to his memory. In 1828 four churches were organized, three in the vicinity of Remsen, viz: Nant, Penygraig, and French Road, and the New York City Welsh Church. On May 10, 1828, the first Welsh Calvinistic Methodist (Gymanfa) Assembly in America was held in Penycaerau; up to that time the only church building of the denomination in this country. So within the bounds of the Presbytery of Oneida (Welsh) the first church was organized, the first church building erected, the first minister ordained, and the first Assembly held; all at Penycaerau, two miles east of the village of Remsen. From this time on the work progressed rapidly. Moriah Church, Utica, was organized in 1830, and Stone Church, Remsen, in 1831. 57 Oneida Presbytery (Welsh) By 1843 there were 20 churches, also additional preaching stations and Sunday schools; all in Oneida and Lewis Counties, with the exception of the New York City Church. Among the pioneer ministers there were some truly great preachers, such as Rev. William Rowlands, D.D., fluent in both English and Welsh languages. It may be said that what Rev. Thomas Charles of Bala, was to the Calvinistic Methodist Church in Wales during its formative p)eriod, Dr. Rowlands was to the Calvinistic Methodist Church in the "New World" during the romance of its pioneering days. A Christian statesman and organizer of rare ability, he saw the need of unity and supervision of the churches, not only those of the Pres- bytery of Oneida, but also of all the Calvinistic Methodist Churches in America. With that idea in mind he was tireless in his efforts to have a General Assembly on similar lines as the one in Wales, organized and established on this side of the Atlantic. Knowing the need of, as well as the influence of good literature in the homes of the people as they settled here among new and strange environments, he published and edited "Y Cyfaill" (The Friend), the first Welsh religious magazine in this country. The first number ap- peared in January 1838, and issued unremittedly until December 1933. Rev. Thomas Foulkes, grandfather of Dr. William Hiram Foulkes, was examined by, and received as a member of the Pres- bytery at Remsen in 1847. Mr. Foulkes was pastor of Moriah Church, Utica, 1847-1849, and a second time from 1852 to 1855. He was a popular preacher and successful pastor. Rev. William Roberts, D.D., was one of the most powerful preachers of his time, and an able theologian. In 1877 he delivered an address before the Alumni of Princeton on "Education in the Cal- vinistic Methodist Church in Wales." His son, W. H. Roberts, who became Stated Clerk of the General Assembly, was examined by and received as a member of Oneida Presbytery at the meeting held in French Road Church, December 13-14, 1877. The stated meetings of the Presbyter}^ were called Monthly Meet- ings and Quarterly Meetings. The Quarterly Meetings were sometimes referred to as "Cymanfa" (Synod). Both monthly and quarterly meet- ings would be in session for two days. The morning and afternoon of the first day, and from 8 to 10 a.m. the second day was given chiefly to the transaction of the business of the Presbytery. The evening of 58 Oneida Presbytery (Welsh) the first day; morning, afternoon and evening of the second day were given over entirely to the preaching of the Gospel. As a rule eight sermons would be delivered on these occasions; two sermons in each service. The public looked forward with great eagerness to these meetings. The Presbytery and its churches showed a splendid missionary spirit from the very start, although itself, for several years dependent to some extent for financial support from the Mother Church in Wales, as the following record on the minutes of the Synod held in Remsen, July 1-2, 1847 shows: "Resolved, That we as a Synod desire to continue our union with the Foreign Mission Society, and that we desire to present to the Board of this Society in Liverpool our own great need of laborers on the field and financial aid to support them." During this period of the forties, we note the spirit of enterprise and organization. A Church Erection Committee was organized by the Presbytery in order to extend financial aid to erect church buildings. For in- stance, at the meeting of Presbytery held at Bryn Mawr Church, Deer- field, on July 17-18, 1848, a request was presented to the Presbytery from the church at Marcy for permission to erect a church building. Their request was granted, with a grant of $100, on condition that the building costs would not exceed the sum of $250. The Presbytery at this period stressed the importance, that all church deeds be properly made out, and placed in the care of Elder James Owen of Penycaerau, in order to safeguard the properties for the denomination. Also the churches were encouraged to make use of, and be faithful with the new system of soliciting funds for church support, viz: with cards. At a Quarterly Meeting held in Remsen, December 7-8, 1848, a Home Mission Board was formed by the Presbytery to be known as "The Home Mission Society of the Calvinistic Methodists of Oneida County and its vicinity." The Board was to consist of a secretary, treasurer, and nine mem- bers chosen annually by the Presbytery's quarterly meeting. Officers 59 Oneida Presbytery (Welsh) to meet every three months. That an annual offering be made in all churches of the Presbytery for missions. The Presbytery, from its very beginning to the time of its dissolu- tion, stressed the importance of care for the religious training of the children and young people; its responsibility as a denomination to assist the weak churches, to see that the gospel is preached regularly, and that church members live a life becoming of the gospel, so that the Word of God and His doctrine be not ridiculed. In a copy of "Y Cyfaill" (The Friend) for 1844, there is a report of the Calvinistic Methodist Sunday Schools of Oneida and Lewis Counties, for the year 1843: Sunday School Officers Pupils Chapters Verses Boonville 6 26 104 1,303 Y Dwyrain 8 24 203 2,436 Enlli 4 36 169 2,694 Floyd 10 40 337 4,765 Hebron, French Road 14 93 884 1,858 Holland Patent 7 18 592 9,430 Nant ,. 9 35 248 4,981 Ninety-six 8 20 176 3,184 Penycaerau , 12 55 928 15,747 Penygraig 10 51 633 8,991 Remsen 11 60 1,153 15,307 Trenton , 8 24 235 2,892 Steuben 3 21 128 1,974 Delta 8 35 226 219 Newport 8 45 556 Utica 19 130 41,106 Lewis County Y Glyn 5 34 123 140 Gwastadedd Gomer 5 20 39 Constableville 7 35 325 240 Ty Uchaf y Graig 2 17 18 381 Lowville 5 18 84 \]p to 1842, almost all the churches of the Presbytery were located in Oneida County, from that time on the area of the Presbytery in- 60 Oneida Presbytery (Welsh) eluded the counties of Otsego, Herkimer, Oneida, Madison, Lewis, and Oswego, and Toronto, Canada. Churches of the Presbytery: Penycaerau, Nant, Penygraig, French Road, New York City, Moriah, Utica; Remsen, Bryn Mawr, Webster Hill, Enlli, Floyd, Constableville, Western, Holland Patent, Newport, Ninety-six, Rome, Marcy, Oriskany, Bridgewater, Prospect, Water- ville, Plainfield Center, Madison, Nelson, Frankfort Hill, Quaker Hill, Mullen Hill, Collinsville, Little Falls, Cattaraugus, Sandy Creek, New Hartford, Ilion, and Toronto, Canada. Laymen played a very prominent part in the history of the Pres- bytery. From the start and throughout its entire history, it was richly blessed with able and godly elders. Time and space will not allow me to name them here, but I would like to mention the names of two whom I came to know and admire since coming to the Presbytery. The late Richard T. Williams, Rome, who ably and faithfully served the Pres- bytery as Stated Clerk for 25 years, and Elder William R. Thomas, Utica, who has rendered a yeoman's service both to his own church, Moriah, and the denomination, serving for several years on the Council of the General Assembly of the Calvinistic Methodist Church in America; a member of the Council of the five Welsh Synods following the dissolution of the General Assembly; Chairman of the Synod's Committee on Foreign Missions, possessing a great zeal for missions, both Home and Foreign. In late years beginning with 1930, an annual pilgrimage to Peny- caerau was arranged by the Presbytery. The services would be in Welsh and held at the marker where the old church stood, and close by the cemetery, where lie the remains of those who were instrumental in starting the Calvinistic Methodist Church in America. Hundreds from all parts of Central New York would join in making the pil- grimage and pay tribute to the founders of the Church, and I believe, renewed their vows of faithfulness and loyalty to Christ. In the evening the services would be in English and held at the Stone Church in Remsen. The matter of union with the Presbyterian Church was discussed and acted upon by Presbyteries, Synods, and assemblies both in Wales and in the United States as far back as the early forties. Being so closely related, having the same idea and ideals, of the same faith and similar in form of government, courting was carried on for long years. 61 Oneida Presbytery (Welsh) In a Synod held in Pittsburgh, Pa. in 1844, a resolution was passed favoring an union of the Calvinistic Methodists in America with the Presbyterian Church, U.S.A. For some reason or other it did not materialize. Exchange of fraternal delegates and friendly relationship through correspondence were kept up through the years. We were, somehow, too near to live apart; until finally at the General Assembly of the Welsh Calvinistic Methodist Church in the United States, which met in Racine, Wis. in 1919, the matter of union with the Presbyterian Church, U.S.A., was adopted, and the assembly adjourned to meet in Columbus, Ohio, in 1920, for the purpose of receiving the approval of the Presbyterian Church on the Plan of Union, and for its dissolution. From Columbus, the Commissioners in a body, went to Philadelphia to be accepted by the General Assembly of 1920. For several years following this action, we carried on as Synods within Synods, and Presbyteries within Presbyteries. During that time we were being schooled in the traditions of our adopted Church. Now that the com- plete assimilation of our Presbytery with your Presbytery is six years old, I trust that we have not been unworthy associates. The last meeting of the Oneida Presbytery, very fittingly, was held at Stone Church, Remsen, in the environs of its beginning, for Stone Church was for several years the mecca for chief meetings (Uchel Wyliau) of the denomination in its early period in America. The meeting was held Saturday and Sunday, September 12-13, 1936, with the late Rev. Walter H. Jones as Moderator. Saturday afternoon was spent chiefly as a "Seiat" (Society Meeting) with Elder William R. Thomas as Chairman. A paper was read by the late George W. Jones, Remsen, on "The History of the Presbytery." Reminiscent remarks were made by Elias Elhs, Utica; Mary Roberts, Floyd, and Daniel I. Jones, Rome. Saturday evening, the Moderator, Rev. Walter H. Jones, delivered a timely message from I Samuel 17:38-39. Sunday afternoon the Rev. Arthur T. Cort, Boonville, Moderator of Utica Presbytery, preached from Jer. 5:30-31, and his message was heard with keen interest. The preacher at the evening service was Rev. R. R. Williams, Utica. using as his text Luke 4:20. His message was exceptionally timely and appropriate. This closed a very interesting chapter of romance, heroism and sacrifice in the history of the Presbytery and of the fathers who founded the churches, and led and shepherded God's flock. It was a noble army of pioneer preachers, who bravely faced the big problems of those early years. Their zeal for the Master's Kingdom 62 Oneida Presbytery (Welsh) was as a consuming fire. Their labors were strenuous, with no vacation and meagre and uncertain salaries. They were ever ready to respond to the call of duty. Their's was all the more arduous because of the difficulties of travel. Roads were often mere pathways. All honor to the hardy pioneer preachers and laymen, and to the noble men and women who worshipped in the churches of the Presbytery, who through faith wrought righteousness, out of weakness were made strong, and put to flight the enemies of the cross of Christ. The Presbytery of Oneida and its churches had a special mission to perform in ministering to the spiritual needs of the Welsh immigrants as they settled in a new and strange country, and we are proud to believe that that mission was zealously and faithfully fulfilled. Today, many of the sons and daughters who received their first religious train- ing in the churches of Oneida Presbytery are doing splendid work as ministers of the Gospel, elders and Christian workers in various parts of the country. The following ministers living today, entered the ministry from the Presbytery of Oneida: Albert Evans, D.D., Associate Pastor, New York Avenue Pres- byterian Church, Washington, D.C. Robert Watkins, St. Petersburg, Fla., retired. John Williams, Allentown, Pa., retired. R. J. Williams, Ebenezer Church, Scranton, Pa. Gwilym E. Jones, Nappanee, Ind. George E. Davies, Calvary Church, Auburn, N. Y. David C. Davies, Westernville, N. Y. 63 THE UTICA PRESBYTERIAL SOCIETY OF MISSIONS By Anna M. Newcomer "At the Woman's Missionary Meeting in Saratoga during the sitting of the General Assembly last May, delegates were present not only from churches in New York and states adjoining, but from the far west, even from Colorado, while from the Synod of Central New York, so far as we have been able to ascertain, there were but two churches represented, from the church in Clinton, one, and from Bethany Church, Utica, two delegates." — A quotation from the minutes of the first General Meeting held November 21, 1879. At this meeting two addresses, one by Miss Ellen Jackson, Beirut, Syria, the other by Miss Smith, Saparo, Japan, made an indelible impression on the three women from this Presbytery, and they returned home resolved to organize the churches of the Presbytery to do com- bined systematic work for missions. There had been missionary so- cieties in some of the churches for many years, but there had been no combined systematic missionary effort. Some were sending contribu- tions to the New York Board and some to the Philadelphia Board, as well as taking care of work at home. This effort for organization "met with opposition from the reverend brethren of the Presbytery, who evidently thought that it was not women's work, or that the funds might be diverted." However, with indomitable courage and much faith, an informal meeting was held on Friday afternoon, September 19, 1879, at the home of Mrs. E. M. Gilbert, Utica, to discuss measures to awaken new interest in the cause of missions in the churches of the Presbytery. The following women were present: Mrs. A. D. Gridley, Mrs. J. C. Gallup, Mrs. T. B. Hudson, Mrs. E. M. Southworth, Clinton; Mrs. H. M. Ethridge and Mrs. F. M. Orton, Rome; Mrs. E. M. Gilbert, Miss Sarah E. Gilbert, Mrs. T. J. Brown, Mrs. S. P. Sprucher, Mrs. D. W. Bigelow, Mrs. M. W. Bussey, Mrs. G. L. Curran, Mrs. C. C. Shaver, Mrs. F. W. Sheffield, Mrs. H. Simmons, Mrs. G. W. Head, Mrs. D. Waterman, Utica. Miss Sarah E. Gilbert presided. After the object of the meeting was presented and discussed, it was decided to form a society which 64 STONE PRESBYTERIAN CHURCH, CLINTON Erected 1878 FIRST PRESBYTERIAN CHURCH. UTICA Erected 1924 Presbyterial Society of Missions should be called the Utica Branch of the Ladies Board of Missions of New York. The following officers were elected: President, Miss Sarah E. Gil- bert, Utica; vice presidents, Mrs. A. D. Gridley, Clinton, Mrs. H. M. Ethridge, Rome, Mrs. Samuel Jessup, Oneida; corresponding secre- tary, Mrs. F. W. Sheffield, Utica; recording secretary, Mrs. D. Water- man, Utica; treasurer. Miss Anna Goodrich, Utica; advisory com- mittee, Mrs. J. C. Gallup, Clinton, Mrs. J. McK. Brayton, Holland Patent, Mrs. M. W. Bussey, Utica. It was decided to hold a meeting of the officers on Friday, Septem- ber 26th, at the home of Mrs. E. M. Gilbert, at which meeting a letter from Mrs. Brayton was presented stating her inability to act on the advisory committee; also a letter from Miss Goodrich declining the office of treasurer. Miss R. E. Cleveland of Holland Patent was elected a member of the advisory committee, and Mrs. G. L. Curran of Utica as treasurer. l The society asked to become a branch of the New York Women's Board and was accepted. Clinton, Rome, Vernon, Verona, with three Utica churches, Bethany, First and West Utica, were the seven charter societies. Augusta, Boonville, Holland Patent and Westminster joined within a year. The first foreign mission work was the support of a school in Tokyo, Japan, under the charge of Miss Youngman; that for home missions was centered in Sitka, Alaska. In the Annual Report of 1883 in outlining the work in Japan is the following: "The recent great outpouring of the Holy Spirit in this land has led one missionary to predict the evangelization of Japan within ten years." In 1883 there were 19 churches represented in the Branch and each society contributed to both home and foreign work. In 1884 there were 39 societies representing 26 churches. The work had grown to proportions so large by the eleventh year that the Conmiittee thought more thorough work could be done and greater results achieved if more women were enlisted and actively engaged in the work. 65 Presbyterial Society of Missions On May 12, 1890, a separate Advisory Committee was formed to take charge of the Home work, with Mrs. J. B. Morse of Utica as president. The work prospered under the two Advisory Committees, but by 1924 many of the members thought that still greater work could be done if the Committees merged and gave the auxiliary societies larger representation on the Committee. After careful consideration and preparation the two Advisory Com- mittees merged in April 1925, and became "The Utica Presbyterial Society of Missions," with Mrs. A. I. Keener of Clinton as president. The Constitution of this organization provides for an Advisory Board which consists of representatives from the auxiliary organiza- tions as follows: 1. Members elected by the Executive Committee. The officers with past presidents and chairmen of standing committees con- stitute the executive committee. 2. The Presidents and Treasurers of all Women's Missionary Societies. 3. A Young People's Counselor from each church. 4. Corresponding Members in societies too far from Utica to send representatives to the monthly meetings. This representation on the Advisory Board gives each Missionary Society not only the opportunity for more active participation in the Presbyterial work, but the opportunity of keeping in closer touch with mission work in general. In the year 1941-1942 the Presbyterial Society's contribution to Foreign work was $6,597, and to National work, $6,163. From a beginning of contributing to the support of two schools, we have grown to the support of eleven missionaries in whole or in part, besides contributing to scholarships, hospitals, station work and other necessary expenses in the mission work. During the years since the organization in 1879, the Presbyterial Society has supported in whole or in part missionaries in Africa, Brazil, China, Chosen (Korea), India, Iran (Persia), Thailand (Siam), the Philippines, and Puerto Rico, and has contributed to salaries or to 66 Presbyterial Society of Missions maintenance of mission schools in Alaska, Arizona, Virginia, New Mexico, North Carolina, South Carolina and Tennessee. The Society has provided scholarships in several of the mission schools, and has made contributions of supplies and equipment to hospitals at home and abroad. List of Presidents Utica Branch of the Ladies Board of Missions of New York changed to Utica Branch of the Woman's Board of Foreign Missions of the Presbyterian Church. Miss Sarah E. Gilbert, 1879-1913. Honorary president, 1913-1916. Mrs. J. H. Glass, 1913-1917. Mrs. Ada Robinson, 1917-1920. Miss Mary Merwin, 1920-1923. Mrs. E. I. Campbell, 1923-1925. The Woman's Presbyterial Society of Home Missions of the Pres- byterian Church: Mrs. J. B. Morse, 1890-1891. Miss Helen E. Wells, 1891-1893. Mrs. J. W. Townsend, 1893-1895. Mrs. C. W. Hawley, 1895-1901. Mrs. Adelaide E. Sherrill, 1901-1904. Miss Harriet Curtiss, 1904-1912. Mrs. J. G. Kilbourn, 1912-1914. Mrs. Arthur J. Dean, 1914-1921. Mrs. J. S. Pickell, 1921-1922. Mrs. A. I. Keener, 1922-1925. The Utica Presbyterial Society of Missions: Mrs. A. I. Keener, 1925-1926. Mrs. Harlan G. Newcomer, 1926-1930. Mrs. Henry Huntington, 1930-1934. Mrs. William M. Kittredge, 1934-1937. Mrs. Harold C. Ford, 1937-1941. Mrs. W. D. Stone, March 1941 -October 1941. Mrs. Milton Cruikshank, October 1941— 67 Presbyterial Society of Missions Date of Organization of the Missionary Societies Augusta — 1880 Boonville — 1 880 Clinton — In 1800 The Sewing Society was organized to raise money for missionary giving. It has been working all through the years and still functions. The Ladies Home Missionary Society was or- ganized in 1857, the Ladies Foreign Missionary Society in 1873, these two societies united in 1881 to form the Woman's Missionary Society Holland Patent — 1881 Ilion — Gleaners — 1912 Ilion — Woman's Missionary Society — 1886 KiRKLAND — 1 896 Little Falls — 1871 — The Ladies Society formed, which became the Woman's Missionary Society in 1879 LowviLLE — 1 833 Lyons Falls — 1890 New Hartford — The New Hartford Female Benevolent Society or- ganized in December 1845, united with the Woman's Foreign and Domestic Mission Society, which was organized in April 1873. This Society merged with the Church Workers and became the Church Workers and Missionary Society in 1886. In April 1898 the name was changed to the Woman's Missionary Society New York Mills — 1881 NoRvncH Corners — 1915 Oneida — A Missionary Society was organized from the Sunday School in 1851; continued for several years and was reorganized in 1873 and again in 1882 Oneida — Young Woman's Missionary Society — 1929 Oneida Castle — Westminster Club — 1926 Oneida Castle — ^Woman's Missionary Society — 1888 Rome— 1879 68 Presbyterial Society of Missions Sauquoit — 1877; reorganized in 1884; became a part of the Benevo- lent Society in 1939 South Trenton — Before 1884. Present Society organized in 1892 Turin— 1879 Utica (Bethany)— 1869 Utica (First) — 1843 the Dorcas Society was organized for Home missionary work. In 1877 the Woman's Missionary Society was organized. The Dorcas Society continued in service as the Home Missionary Society of the First Presbyterian Church until 1936, when it merged with the Woman's Missionary Society Utica (First)— Brokaw— 1881 Utica (Moriah)— 1918. Utica (Olivet) — 1887 and reorganized in 1903 Utica (Sayre) — Woman's Missionary Society — 1879 Utica (Westminster) — Fisher Society — 1869 Utica (Westminster) — Woman's Missionary Society — 1881 Vernon — 1880 Verona— 1880 Waterville — 182 5 Westdale — 1894 Westernville — Before 1883 Whitesboro — 1 890 yorkville — 1925. 69 Churches of Utica Presbytery AUGUSTA CHURCH Founded Sept. 7, 1797 On the date above a Congregational Church was formed with nine members. Services were first held in private homes and in the Town Hall until 1816, when a church building, of frame structure, was erected at a cost of $3,000. The church united with the Oneida Pres- bytery in 1828, having a membership at this time of 400 persons. It withdrew from the Presbytery in 1839 and remained independent for twenty-seven years, whereupon it reunited with Utica Presbytery, and was received October 10th, 1866. Extensive repairs were made in 1872 at a cost of $9,000. During the first 100 years of its life 1,210 persons were received into membership, and the expenditures were $100,000. During the last half century, the interior of the church has been changed around and developed considerably. Also a basement has been added for Sunday school and social purposes. In the eighties, a church bell weighing 1,075 pounds was purchased, and is still used. The church has been served by innumerable stated supplies and 14 regularly installed pastors. The longest pastorate was that of Rev. Henry M. Dodd, lasting 13 years (1883-1896). During the 146 years of its life, this church has been and still is, the center of community life. Although small numerically, the church carries on nobly raising its current annual budget, and in addition, for the current year 1942, has purchased ten Victory Bonds. Its present pastor, Rev. J. M. MacQuarrie, was installed July 1936. THE BOONVILLE CHURCH Founded 1805 The church was organized in the summer of 1805 by David Smith, a missionary of the Massachusetts Missionary Society. The original society consisted of eight persons, as follows: Elisha Grant, who was chosen deacon; Mrs. Elisha Grant, Levi Hillman, Dr. Samuel Snow, Louis Kingsbury, Sally Kingsbury, Hannah Sippell, and Mrs. Dean. The records of the church up to 1821 were lost; and those since 70 Churches of Utica Presbytery that date do not furnish material for a full sketch of its history, nor a reliable list of all who have been members of it. In the early days of 1800, the necessities of Christian endeavor de- manded united efforts from Presbyterians and Congregationalists, and as early as 1801, a plan of union was adopted by the General Assembly of the former and the General Association of the latter by which rep- resentation in the Presbytery was admitted to Congregational churches while at the same time they retained undisturbed their constitutional prerogative of self-government. The records of this church still extant, show that while delegates to the Presbytery were chosen as early as 1821 and with more or less regularity thereafter, the form of church government did not become fully Presbyterian until November 30, 1853, by a unanimous vote of the church. At that time was instituted a rotary eldership. The church sus- tained stated public worship from its organization. For four years it enjoyed occasional preaching by missionaries from Massachusetts, Connecticut, and New Hampshire. The first revival occurred in 1809 at which time Rev. Mr. Ingalls and Rev. Seth Burt, missionaries, labored here. Rev. James Murdock of Turin preached here occasionally, and Rev. Ruel Kimball of Leyden for a time, statedly, previous to 1821. Since 1821 the various ministers have preached to this people for a longer or shorter time, among them Rev. W. H. McGiffert, who was later installed as pastor. It is difficult to trace the meeting places of the founders of the church, but a Union church was built here in the year 1827 and was located almost opposite the Erwin Library Building on the east side of Post Street. This Union Church edifice was used by Presbyterians, Methodists and Universalists, but the Presbyterians acquired the in- terests of the other societies in the year 1836 or a little later. The church building where worship is now carried on was erected in 1855-56 and dedicated April 14, 1856. In the summer of the year 1885, the church was closed for alterations and improvements. The changes made included a ceiling of solid oak with cherry trimmings, a beautiful new carpet in the auditorium and the installation of two Bailey reflector chandeliers (Pittsburgh) of 14 lights each, each adorned with 240 glass prisms. 71 Churches of Utica Presbytery At the opening service after the alterations were completed, the pastor, Rev. Frederick Campbell, preached on the text, "The glory of the latter house shall be greater than the former, saith the Lord of Hosts." Among the many interesting items taken from the old records we find these: At a special meeting held in the session room of the church, imme- diately after the regular prayer meeting held Jan. 12, 1881, motion was made by J. R. Tharratt, Esq., seconded by A. Bamber, Esq., "That the Presbyterian Society of Boonville do present their old organ to the Presbyterian Society of Forestport, N. Y." Carried unanimously. Chairman, Elder C. D. Stimson, Secretary, Charles S. Beals. In the year 1923, a new organ of fine quality was installed and is still giving excellent service. Parts of the old organ were used in making the new one. This project was sponsored by the Painters Society, formed in the year 1897-98, whose first president was Mrs. John Owen. The name of the society was suggested by the work they did in raising funds to pay for the painting of the exterior of the church. The president of the society at the time the new organ was installed was Mrs. Henry Belknap. Other improvements have been made from time to time, and made by the Painters Auxiliary, which is still active and doing excellent work. Over a period of 137 years, the church has been served by 21 ministers. The present pastor, Rev. Arthur J. Cort, has served since 1927. THE CAMDEN CHURCH Founded 1867 On July 25, 1867, thirty-two members of the Union Congrega- tional Church, under the care of the Presbytery of Utica, asked and received certificates of dismission with a view to forming, with others, a Presbyterian Church in Camden. Worship started in Curtiss Hall, and Rev. Selden Haines of Rome was invited to preach. On September 17, 1867, the First Presbyterian Society of Camden was organized. On October 9th, it was received under the care of the Presbytery. 72 Churches of Utica Presbytery On February 2, 1868, it was decided to erect a church. Work was begun May 25th; the cornerstone laid June 30th; the first service was held in the lecture room January 3, 1869, and March 30th, the new church completed and furnished, and free from indebtedness, was dedicated. It was a handsome brick building with a tall graceful spire, and containing a good pipe organ. Later a fine toned bell, cast at the historic Meneely Foundry at Watervliet, was given by Dr. S. F. M. Sanford of Ravenwood, N. J. Rev. E. N. Manley was called as pastor, commencing his labors January 1, 1868, and continuing in the service of the church twenty- two years. The growth of the church was gradual. At the end of fifteen years the membership numbered 236. At the close of Mr. Manley's pas- torate, a parsonage was bought and thereafter the church provided its pastor with a home. The society continued to prosper until on Feb- ruary 4, 1916, when it had the misfortune to lose its church by fire. At that time, Rev. Louis G. Colson, whose ideal of church service was ministering to the youth of the community, was the pastor. The Camden Advance- Journal of that time wrote as follows: "Mr. Colson and other Presbyterians did not want to build a new church. They planned to go in with some other church in Camden and spend their insurance money and other funds to erect a community building to care for the social needs of the community. This plan did not meet with the cooperation expected ; so the congregation built an institutional church, which gave social as well as religious service to the people of Camden." The cornerstone of the new building was laid September 10, 1916, and the dedication was held May 27, 1917. The church was built of tapestry brick and contained, besides the auditorium, ample Sunday school rooms, a well-equipped gymnasium, suitable to use for suppers and banquets, connected with a fully furnished and convenient kitchen, shower baths and rest rooms. A fine-toned pipe organ was given by Mr. Alfred Costello of New York. For a time the institutional part of this church fulfilled the purpose for which it was built, but after the school was furnished with a fine gymnasium, it was no longer essential for the social or physical development of the young of the community. Throughout its lifetime, the church has been served by twelve ministers. 73 Chukches of Utica Presbytery When Rev. F. E. Miller's ministry closed in 1930, the trustees of the Congregational and Presbyterian churches began to realize that changing conditions and the loss of many staunch members made co- operation expedient. So the two churches formed what is known as the United Church of Camden, using each church six months of the year. This organization in 1931 extended a call to Rev. B. A. Walton of the First Baptist Church of Pulaski, N. Y., to become its pastor. He assumed his duties September 1, 1931, and is still serving the United Church of Camden. THE STONE CHURCH— CLINTON Founded 1791 The Stone Presbyterian Church of Clinton was organized as a Congregational Society on Monday, August 29th, 1791, with thirty charter members. It was the church of the original band of settlers in the community, growing out of a regular series of public services that had begun in early April 1787. The first minister, Asahel S. Norton, began work here in October 1792, and was formally installed the following September, his service continuing through a notable ministry of forty years. From the time of Mr. Norton's arrival in the settlement, to the present date, services have continued almost without interruption, and the church has enjoyed a vigorous life. The Sunday school was begun in 1818. For two generations, from about the year 1830, the presence of the college and of many secondary schools in Clinton, which drew hundreds of students from elsewhere, and whose staffs were largely in this church, made it one of the most active and strongest village congregations in the state. Always as a strong missionary church, there was a period in the late 1830's and early 1840's when the offerings to foreign mis- sions alone amounted to more than one dollar per member annually, and for four years they were more than two dollars per member. For some years an annual every member canvass for this cause was held and two pioneer missionaries went out from the congregation: Amelia Royce Bradley to Siam in 1834, and Martha Smith to the Sandwich Islands in 1836. The church took an active and continuous interest in temperance reform, and in the effort to end slavery. 74 Churches of Utica Presbytery In the year 1864, after long consideration, the church severed its connection with the Oneida Association of Congregational Churches, and was received as a constituent member of the Presbytery of Utica. The congregation has had four different buildings. A simple log house in the center of the village green was used from 1792 to 1796. In that year a much larger and better building was begun and enclosed, being completed in 1801. Sheathed with clapboards painted white, it came to be called the "Old White Meeting House." Its seating capacity was five hundred, and it too stood in the center of the village green, facing south. In the year 1835, a third building was finished and occupied, a "Stone Church" in a beautiful and dignified colonial design, standing on the site of the present building. There were two floors, the lower being the Sunday school room and a chapel was added in 1869, fronting on William Street. This building was completely destroyed by fire on July 10th, 1876. The present commodious and beautiful structure was dedicated free of debt on February 14th, 1878. Ten years later, the lower floor was added under the chapel. The bowling alleys were installed under the auditorium in 1921-22. The slender 163-foot spire that was an important feature of the building for forty-six years had to be taken down in 1924. And the organ console was moved from the rear gallery to an enlarged chancel in 1940. The church has been served by thirteen different ministers, over 151 years of history. The first pastor, Asahel S. Norton, served for forty years and was the longest pastorate in the history of the church. The seventh pastor, Thomas B. Hudson, served 21 years (1870-91). Rev. Harold W\ Wylie, the present pastor, was installed January 24, 1929, and this is the third longest pastorate in the entire history of the church. THE DOLGEVILLE CHURCH Founded 1893 This church was first organized as a mission on July 13th, 1893, after first seeking the advice of Rev. C. S. Richardson of Little Falls, then pastor of the Presbyterian Church in that city. Rev. Dwight L. Parsons, a missionary to Bogota, Colombia, who was then on furlough, preached here and was engaged to serve as supply during the time of his furlough. At that time the church was considered simply 75 Churches of Utica Presbytery as a mission, but Rev. Mr. Parsons and Mr. W. S. Armstrong at- tended a meeting of the Utica Presbytery and urged the establishment of a permanent church. This was brought about in October 1893, when William S. Armstrong, David B. King and John F. Jones were elected as elders. At first, services were held in the then Royal Arcanum Hall, in the Faville Block on North Main Street. This building met all require- ments until 1925, when on June 14th of this year, services for the laying of a cornerstone of a new edifice were held, presided over by Rev. Charles M. Dodge of Utica. This new edifice was very appro- priately dedicated on June 6th, 1926, with the dedicatory address being delivered by Rev. James F. Riggs, pastor at that time of the Little Falls Presbyterian Church. The church property comprises, first, the church edifice, with facilities for carrying on all branches of church service; manse and its splendid grounds. The manse was an unconditional and outright gift to the church by one of its elders, the late Henry I. Patrie, who pur- chased the property from Mrs. Putnam. Adjoining the church is a dwelling house used as a home for the janitor. This house was bought at the time the church expansion was decided on. During its history this church has been served by eight ministers. Rev. Samuel J. Wylie, the pastor, was granted a leave of absence to serve as Army Chaplain for the duration. Rev. Walter B. Brock. is at present acting as stated supply for this congregation. THE GAMRODEN (FLOYD) CHURCH Founded 1839 Early in the history of the Floyd Township, Welsh people came and settled in great numbers on the hill known as Camroden, the original form of the name meaning "Cambrian Hill" or "Welsh Hill," In the early days of the settlement, there was felt a deep need of a church and a Sunday school. The church was organized in 1839, and imtil the edifice was built, services were held at the homes. Following the time of tilling the ground, in more than one sense, a plot of land was purchased at the four corners, known as Camroden, and a church was built, the measurements of which were 23 x 25 feet. In a very few years this building was far too small for the congregation. In 1850 the 76 Churches of Utica Presbytery Welsh Synod meeting was to have been held in Camroden Church, but due to lack of room, the meeting was held in the open field nearby, on a beautiful summer day. In 1863-64 a larger edifice was erected, opened and dedicated to the service of God in the fall of that year. History tells us that Camroden and Bethel Church, Rome (Welsh) were together as a charge at first, about 1856 to 1867. From that time on until 1904, Camroden and the Calvinistic Church of Oriskany (Welsh) were together as an itinerary charge. For forty-seven years ministers preached at Oriskany in the morning and in Camroden in the afternoon and evening. The number of ministers preaching on the itinerary plan in those days was very large, far too numerous to be named here. However, from 1877 to 1883 Rev. D. M. Jones was the installed pastor of Camroden. Then for six years this church was under the care of Rev. J. Rhiwen Williams, pastor of Bethel, Rome. Following this period, during the pastorate of Rev. E. L. Hughes, Bethel, Rome, Oriskany Church (Welsh) was joined with Bethel, and Camroden was left to depend on pulpit supplies from the Presbytery at large. Early in 1913, Rev. R. T. Roberts, D.D., became pastor of Bethel, Rome; preached occasionally at Camroden and gave valuable service from time to time. From June 1922, to September 1923, Jay G. Wil- liams, student at Hamilton College, commenced to preach in English and labored with good results. Rev. W. A. Griffith was called to the Westernville Church, and shortly afterwards became stated supply of Camroden Church until his resignation in July 1941. With the dissolution of Oneida Welsh Presbytery, Camroden Church became associated with Utica Presbytery. The present pastor, Rev. David C. Davies, was installed April 26, 1942. THE FORESTPORT CHURCH Founded 1839 Forestport Presbyterian Church was originally formed at Alder Creek at a meeting held "at early candle light" on May 9th, 1839, when a Union Church was organized. Alfred Hough, one of the earliest residents of Forestport, was the first secretary of the society and held 77 Churches of Utica Presbytery that office for several years. Services were held every four weeks. The church building was erected in 1841 or 1842. In 1865 Rev. N. M. Robinson became pastor, and during that year the name of the church was changed to the Union Presbyterian Church of Alder Creek and Forestport. The following year the church united with the Presbytery of Utica. Services were held first in the Methodist Church and later in Tem- perance Hall. Rev. William N. Cleveland became the first resident pastor in Forestport in 1879. Through his efforts the present church was built and was dedicated on November 24th, 1879. The builders were two brothers named Kilmer. Services were first held at Woodgate at the school house, and the Woodgate church was also built while Mr. Cleveland was here. Mr. Cleveland was a brother of President Grover Cleveland, who visited Forestport twice, once while he was Governor, and again while President. A public reception was held for President and Mrs. Cleve- land in the manse. Services in Alder Creek were discontinued in 1903. The church building was moved twice from its original site, and a few years ago was torn down. John Timothy Stone, a Sunday school missionary, was pastor in the early nineties. He founded Sunday schools through this area and sup- plied the pulpit here and at Woodgate. Mr. Stone has since been Moderator of the General Assembly, and was also President of Chicago Theological Seminary. In 1893, Fred W. McClusky became pastor of the church and served for two years. He is now head of the library in Chicago Univer- sity. He was followed by Rev. Charles Campbell, who remained only a year. At present he is head of Rollins College at Winter Park, Florida. This church has been served during its 103 years of history by eighteen ministers and a number of supply preachers. Rev. Kenneth L. Huggins, who resigned in 1941 to serve as chaplain in the army, is now stationed in the Hawaiian Islands. Rev. Frank Reed has served the church since 1941. 78 Churches of Utica Presbytery THE HOLLAND PATENT CHURCH Founded 1797 Absolutely accurate evidence as to the formation of a church at Holland Patent is not available, but it appears that sometime in 1797 a church society was formed there, which later became known as The First Presbyterian Society of Holland Patent, N. Y. December 20th, 1799, articles of incorporation for the above society were approved by the Court of Common Pleas of Oneida County, and were filed in the office of the County Clerk. This society thus became the fifth religious organization to incorporate within the bounds of Oneida County. Rev. Peter Fish of Albany Presbytery, was one of the first active workers in the Holland Patent church. In the year 1800, this church was received by the Presbytery of Albany, and two years later was transferred to the new Presbytery of Oneida. In 1806 a union with the Congregational Church of Steuben was formed. This union existed intermittently for a period of approximately forty-five years until 1851, when the union was dissolved and the present First Pres- byterian Church of Holland Patent came into existence, and two years later the action was ratified by the Presbytery. In December 1820, a congregational meeting unanimously voted to build a house of public worship. It is extremely interesting to note the contributions. In only two instances is there evidence of actual cash contributed, the balance being labor, materials, tools and grain. Total cost of the house of worship was $1,600. March 12, 1823 the church was dedicated with special ceremonies in conjunction with the installation of a Rev. Mr. Goodale. On August 1, 1843, Rev. John F. Scoval was installed as pastor, and during the first year of his ministry the present stone edifice was constructed and the services of dedication were held February 15, 1844. September 14, 1853, Rev. Richard F. Cleveland was installed as pastor. He preached one Sunday, was taken seriously ill and died seventeen days after his installation. The family remained in Holland Patent until the death of Mrs. Cleveland, and after her death, Miss Rose Elizabeth Cleveland continued her residence there until her death in Italy about the close of World War I. President Grover Cleveland lived for a time at the home in Holland Patent, and during his term as President, returned occasionally to the village and the church. The first school in Holland Patent was fostered by the Presbyterian Church, and sessions were held in the church building. Throughout 79 Churches of Utica Presbytery the entire history of its existence the First Presbyterian Church has found among its membership the leaders of its community life, its substantial business men and citizens. Twenty-five ministers have served the church, the most influential of whom were Rev. Albert H. Corliss, Rev. John McKnight Brayton, Rev. H. H. Allen, and Rev. L. G. Colson. The present pastor. Rev. Frank W. Twitchell, has served since 1942. THE ILION CHURCH Founded 1871 The First Presbyterian Church of Ilion was incorporated June 12, 1871, having been organized May 28, 1871, by Rev. Selden Haines of Rome, with thirteen or seventeen charter members. The first elders were Aaron Brown and A. H. Sumner. This church owes its origin to a suggestion made by a member of the Methodist Episcopal Church of this village, Mr. R. R. Bennett. The first meeting was held in December 1870, in pursuance of a notice given from the pulpit of the M. E. Church. Until 1875 meetings were held in Mechanics Hall. Lot for the building was bought in 1874 for $4,500, and on April 6, 1875 the church was dedicated. It was to cost $16,000, but instead cost $35,000. On the day of dedication there was a balance of $19,000, of which $14,000 was pledged by subscription. Business reverses came and many of the pledges were not paid. Rev. D. M. Rankin was the first pastor. In the spring of 1878 Rev. Rankin resigned. During this time 50 united by faith, 67 by letter, and 26 were baptized. A debt of $16,000 was on the church. In the fall of 1888, the debt was still $8,500. In October of this year. Rev. William C. Taylor became pastor, and during his time the debt was not only wiped out entirely, but $4,000 was spent for repairs, refitting and furnishings. Up to the time of Mr. Taylor's advent, the money for current ex- penses had been derived from the rental of pews. The new pastor suggested that the seats be made free to all, and the envelope system of weekly offerings be adopted. This was done and proved so satis- tory in every way that it has been continued. 80 OLIVET PRESBYTERIAN CHURCH. UTICA Erected 1891 MORIAH PRESBYTERIAN CHURCH, UTICA Erected 1883 Churches of Utica Presbytery During Mr. Taylor's pastorate, Mr. Benedict of New York, a charter member of the church, offered to give $5,000 if $5,000 could be raised. With the aid of Utica Presbytery, Little Falls Presbyterian Church and the trustees of Presbytery, with the members of the church, the debt was cancelled. A thanksgiving service was held. After Mr. Taylor had completed a work of 15 years, the church celebrated the event. The service consisted of histories and addresses relative to the work that had been done by the different organizations connected with the church during the 15 years. Mr. N. J. Newth served the church as treasurer in an able and acceptable manner during these 15 years. The church assumed the support of a missionary. Rev. David Lyon, located at Soo Chow, China, at a salary of $600 a year. In 1894 he returned and for the same salary the church supported Mr. Rudolph Hummell, who was stationed at Batanga, Kameroon, Africa. A terrible fire occurred on February 11, 1912. Church property, including site, was valued at $50,000; insured for $15,000. While the church was being consumed by the flames, the trustees met at the home of Dr. R. B. Redway, and there made arrangements for the future. The first dollar given toward rebuilding the church was given by Michael Hartford, a Catholic. Within 10 days $30,000 had been secured. Entire cost was $60,000. On November 30 to December 9, 1913, the new church was dedicated. The church has Dr. Griswold, a missionary pastor, stationed in India. Rev. E. D. Barnes, called in 1918, served this church for 15 years in a conscientious and able manner. For 12 years he conducted a school of weekday religious education. On October 4, 1936, a Junior Church was organized with a charter membership of 32; now has a membership of 64. The tower chimes, given by Dr. and Mrs. Frank B. Conterman, were dedicated in December 1936. Other gifts, such as a Kardex filing cabinet, an outside bulletin board, have been donated by generous members of the church. Over a period of 71 years, the church has been served by seven pastors. The present pastor. Rev. Paul Wagner, D.D., has served since 1934. 81 Churches of Utica Presbytery THE INLET CHURCH Founded 1900 The Church of the Lakes at Inlet was part of the Southern Adiron- dack Mission, and was served by Rev. R. Howard Wallace, who held occasional services in the hotels. A chapel was built under the direction of the Home Missions Committee of the Presbytery, and was dedicated during the summer of 1901. In 1904, the work was aided by the purchase of a naphtha launch for the transportation of the missionary from Old Forge. In 1914, the manse was built and Rev. David C. Davies came as the first resident minister. In December 1920, the congregation at Inlet was organized as a church, and applied to the Presbytery for enrollment, being received in February 1921. Services had been held each Sunday during the summer months at Dart's and Big Moose by the Inlet pastor, but in the fall of 1926, Rev. Herbert N. Baird, pastor from 1925 to 1928, began weekly services at Big Moose, which resulted in the organization of the Big Moose Chapel. Services during the summer season were held in the various hotels in turn, and the remainder of the year in the school houses, alternating between Big Moose Station and Glenmore Corners. In 1928, it was decided to erect a chapel at Big Moose, which due to a fire when it was ready for occupancy, was not completed until 1930. Subsequently the Big Moose Chapel voted to become an independent church. Shortly after the beginning of the winter work at Big Moose, residents at Raquette Lake requested services also, which were held during the balance of the winter in the railroad station. When the summer business began, it was necessary to transfer the services to a railroad coach. A chapel was erected in 1927 on land given for the purpose by Mr. Henry Huntington. This chapel still continues its connection with the Church of the Lakes. It was decided in 1927 to have a summer assistant pastor. This worked successfully, permitting all the chapels to have Sunday services and gave more time for pastoral calls on the summer residents. When the Central Adirondack Larger Parish was organized, the Inlet Church, Raquette Lake Chapel, and Big Moose Chapel all voted to become part of it, together with Old Forge and other unorganized preaching points. 82 Churches of Utica Presbytery A daily Bible school was held in the Big Moose Schools for several years, and a similar work was started at Raquette Lake. During the summer of 1930, a vacation Bible school was conducted and with good success. This parish has been served by 14 ministers during its lifetime. The last pastor to serve was Rev. R. N. Rosche, who resigned to accept a call to The Church of the Covenant in New York City. THE KIRKLAND CHURCH Founded 1817 The Kirkland Church had its real begirming back in 1817. There was a cotton mill on the banks of the Oriskany in the village, which was then called "Manchester." Students from Hamilton College, learning that the workers in this mill had no religious privileges, or- ganized a Sunday school under the sponsorship of Warren Converse and Isaac Pixley, owners of the mill. In 1834 Dr. Asahel S. Norton left the pastorate of the Clinton Congregational Church and became the first pastor of the Kirkland Church. At first this church was largely Universalist in its theology, but soon the Congregationalists gained control. It was carried on as a church in which people of every Christian faith might worship in harmony, a condition which has existed most happily unto this day. In the first 49 years the church had eleven pastors. Two of these, Rev. Hiram Kellogg and Rev. Isaac Best, lived in Clinton and con- ducted private schools. Only one. Rev. Samuel Raymond, ever had his home in Kirkland. In 1883 Rev. Dwight Scovel became pastor, and he served the church for 25 years, and very shortly after, the church joined Utica Presbytery. It was then, and has remained ever since a church receiv- ing home mission help. During Mr. Scovel's ministry, the church installed both a furnace and an organ. In early days the people brought their own little foot warmers, and the music was led with the aid of a tuning fork. A Christian Endeavor Society was established in 1887, and also a Women's Missionary Society. The latter has had an unbroken ex- istence ever since 83 Churches of Utica Presbytery After Mr. Scovel resigned in 1908, this church had two very stormy years, when the Christian and Missionary Alliance got control of its pulpit. In 1910 Rev. Clarence Post became the stated supply, and has remained to the present day. During a period of nearly thirty-three years many substantial improvements have been made to the building, inside and out, including a bell, electric lights, individual communion set, and a comfortable social room. In 1938 the interior of the church was redecorated and the exterior in 1939. Perhaps the most outstanding feature of this church which has never had a large membership, but has been the only church in the community, has been its work as a training place for Hamilton College students, many of whom have gone into the ministry and Foreign Mission work. A number of notable clergymen in the Presbyterian Church preached their first sermon in the pulpit of this church. Only God knows how great has been its influence on the lives of men and women in this community, and upon the students who later have served the Presbyterian Church. Fifteen ministers have served the church throughout its long history, inclusive of Rev. Clarence B. Post, serving since 1910. THE LITCHFIELD CHURCH Founded 1796 The Litchfield Presbyterian Church, familiarly known as "Jerusalem Hill Church," was organized August 13, 1796 as a Congregational Church Society of Litchfield. The records of the church from that date to 1812 are fragmentary. However, an early subscription list gives 64 names with contributions. On April 1, 1812 the church met at the home of James Thompson and voted to change its "Covenant." It was decided to ask the pastor to prepare and send to the Oneida Congregational Association, a request for the church to be dismissed from that Association to the Presbytery of Oneida. In September a meeting was held and elders elected to conform to the Presbytery form of goveriunent. The following spring, April 11th, 1813, the elected elders were ordained and the church took the name of the Litchfield Presbyterian Church. Rev. Samuel Thomas Mills continued as pastor of the newly formed society till the year 84 Churches of Utica Presbytery 1820. From that time till 1822, Rev. Goodall acted as moderator. In the spring of 1823 and for some time, Rev. Eels acted as mod- erator of the church. In 1824 Rev. W. Hovey was moderator, the church being supplied by various ministers. In the spring of 1825, Rev. Abner Towne was ordained and installed as pastor of the church, continuing till his death in 1826. Rev. Luther Myrach became pastor and remained till 1830, succeeded by Rev. Gail Headley. In March 1839, Rev. Abraham Miles was settled as pastor till 1844. From then on records are again fragmentary. Rev. B. C. Francisco ministered to the church; Rev. S. B. Loomis, Mr. Tyler, Rev. M. E. Duncan and others. For a term of years no regular services were held. There was a depletion in the population and death removed a number of the members. Numerous records show the attempt cf the officials to maintain a high standard of moral conduct, even without a settled leader. In 1876 the Litchfield and Norwich Corners churches jointly called Rev. John M. Chase as pastor. Services were held in the morning and afternoon. Regular meetings were held to elect delegates to Presbytery and Synod. In 1890 the church was repaired, moved across the road to its present location, and rededicated. Since 1877 the church has been served by twenty different ministers. Rev. James H. Boal has served this church since August 1942. THE LITTLE FALLS CHURCH Founded 1793 The First Presbyterian Church of Little Falls, N. Y., enjoys the distinction of being the pioneer church of this city. Its history goes back to the time when Little Falls was a scattered settlement of a few rude houses. Here in the midst of the confusion of the post-Revolu- tionary War days and the crude life of the pioneer frontier settlement, a meeting was held on September 26, 1792, for the purpose of raising money to build a church. The moving spirit in this worthy enterprise was John Porteous, a Scotchman, and a romantic personage in the history of Little Falls. 85 Churches of Utica Presbytery -,^>, ;l\ ^-'- Built 1793-1796— Used from 1796 to 1832 THE "OCTAGON" CHURCH In the following spring, at a meeting held in the tavern of John Morehouse on April 4, 1793, a Presbyterian organization was formed, trustees elected, plans adopted, and the church named "Columbia Church." By 1796 it was in use and was always called the "Octagon Church" because of its eight-sided construction, standing on a hill high above the settlement, the river and the canal. It was a conspicuous landmark for many years. On December 31, 1804 the "Columbia Church" was disbanded, and a new organization known as the "Concord Society" was incorporated. 86 Churches of Utica Presbytery As its name implies, it was composed of persons of several denomina- tions. However, like the "Columbia Church," the Presbyterians pre- dominated and held control. Nevertheless, the work was carried on along non-denominational lines at all times. In the summer of 1812, the Presbyterians decided it was time to organize a strictly Presbyterian Church. On January 20, 1813, Mr. Daniel Talcott was appointed delegate to Oneida Presbytery, and asked that the new church be admitted to that Presbytery. The first mention of this new organization appears on the records of Oneida Presbytery on February 2, 1813, when Mr. Talcott presented his request and was admitted to a seat in the Presbytery. In the church record of May 16, 1813, the name of Rev. James Joyce appears the first time as pastor, and he was admitted to the Presbytery on February 2, 1813. In 1842 the church was transferred to the Presbytery of Albany, and in 1870 was attached to the Pres- bytery of Utica. A brick church was built on the corner of Albany and Ann Streets in 1831, and most of its exterior walls are still standing, being those of the office building of Cherry-Burrell Corporation. On March 1, 1878 the congregation officially approved the building of a new church on the corner of Jackson and Lansing Streets. This was completed in October 1880, and was dedicated on April 27, 1881, and is the building now in use. Among the speakers at the 100th Anniversary were such notables as Dr. Robert E. Speer, President M. Woolsey Stryker of Hamilton College, and two former pastors. Dr. F. A. M. Brown and Dr. Charles S. Richardson. The church has been outstanding in its support of missions and other benevolent causes. The church has been served by 24 ministers in its life span of 149 years. The present membership is about 390 persons, and the present pastor is Rev. J. Harold Thomson, installed in November 1929. 87 Churches of Utica Presbytery THE LOWVILLE CHURCH Founded 1803 In 1803 sixteen pioneers organized the Congregational Church of Lowville at Stow's Square, a mile north of the present village, meeting in homes and the school house. This church was connected with the Black River Association and functioned regularly. A church was built and dedicated in 1819, and in the same year the relationship with the Black River Association was dissolved, and the church, assenting to the Presbyterian form of faith, united with the St. Lawrence Presbytery on February 23, 1820. Thus Stow's Square Church became the First Presbyterian Society of Lowville. In the meantime, in the village of Lowville, a church was organized in 1807, and was known as the First Congregational Society of Low- ville. The pastor of the Stow's Square Church also served this church. This condition continued until July 11, 1822, when twelve persons, members of either the Stow's Square Church or the Congregational Society of Lowville, constituted themselves into a branch of the Pres- byterian Church. Out of this organization grew what is now the First Presbyterian Church of Lowville. The early reports of the church were made to the Presbytery of St. Lawrence under the name of the Second Church of Lowville, and it was not until 1870 that the church reported to Utica Presbytery. The clerk of the Stow's Square Church recorded in 1850 that there had been no meetings of that church for a year, and that its members were all supporting the church in Lowville. The fact is that the Low- ville Church had absorbed the Stow's Square Church, and called itself the First Presbyterian Church. A monument now marks the spot on which stood the original Stow's Square Church. In 1826 the Presbyterian Society of Lowville purchased the building of the Congregational Society and used it for services until it burned in December of the same year. A new church was built and dedicated on January 15, 1829, and this church burned almost exactly one year later. Undaunted, the church which now numbered 82 members, built a new stone church, which was completed and dedicated in 1830. This is the building which still stands at the head of the park in Lowville and is still in use. Extensive alterations were made on this building in 1906 and again in 1937, and today it stands as a monument to heroic souls of a day gone by, and is loved and cherished by all its members. Churches of Utica Presbytery The manse was purchased in 1848, and the Session House, now known as the Chapel, was built in 1853. Twenty-three ministers have served the church since its founding in 1822. The present pastor. Rev. O. Theodore Anderson, was installed in 1929, and serves a congregation of 406 persons. THE FOREST CHURCH— LYONS FALLS Founded 1826 Forest Presbyterian Church was organized on February 13, 1826, at the home of George Pinney, which stood about four miles from what is now known as Lyons Falls. On that day twelve men and women, who became the charter members of this congregation, having invited Rev. Ruel Kimball of Leyden Hill to meet with them, effected their church organization, adopted the Westminster Confession of Faith, elected elders, whom Mr. Kimball ordained to their holy office. Their homes were set in the wilderness, off from the main route of travel; and not being able to have the regular services of a minister, they nevertheless "Unanimously resolved that they would meet every Sabbath for religious worship, and would do their utmost to sustain it." For 23 years they met in the homes of the members for worship, and these homes became a sanctuary, a house of prayer, a place of public worship. During this period ministers from Boonville, Lowville and other surrounding communities conducted services for them, and celebrated with them the sacrament of the Holy Communion. Among these minis- ters were Rev. Ruel Kimball, Rev. Isaac Clinton of Lowville, and Rev. William Goodell, a missionary to Turkey. (Mr. Goodell was home on furlough for two years, and was the son of Simeon Goodell, one of the elders of this church). Though without a church edifice, they were received as a congre- gation into the Watertown Presbytery. By 1849 the means of travel were somewhat improved; and the congregation, now numbering 20, engaged Rev. Holcomb of Leyden Hill to divide his time with them, and to avail themselves of his minis- try, they worshipped in the Port Leyden schoolhouse for four years. 89 Churches of Utica Presbytery On the Rim Road, about four miles south of Lyons Falls, was born in the home of one of the early settlers, people of the Presbyterian faith, a son, Thomas Brainerd, who entered the Christian ministry. Dr. Brainerd was in the habit of spending his summer vacations at his home, and through his friends in Philadelphia, Pa. (Dr. Brainerd was at that time pastor of the Pine Street Presbyterian Church) funds were secured to help in the erection of a church edifice; and on August 6, 1854, the first church edifice was dedicated, and continued in use for forty years. The coming of the railroad caused the village to be built up on the opposite (west) side of the Black River, with the result that the con- gregation decided to erect a new edifice in that part of the village. This edifice was dedicated on July 12, 1894. To this church was added the parish house with a commodious hall upstairs and a large dining room and kitchen in the basement, dedicated on September 1, 1926. Twenty-eight ministers and a number of suppl}^ preachers have served the church in its history of 117 years. The present pastor, Rev. Raymond E. Muthard, was installed in 1937. THE MARTINSBURG CHURCH Founded 1810 The First Presbyterian Society of Martinsburg was formed Decem- ber 9, 1810, with 47 charter members and nine trustees. It is of interest to know that the village of Martinsburg is credited with having the first church edifice to be erected in this state, north of the Mohawk River. It was built in 1806. General Walter Martin in the year of 1827 made a generous dona- tion to the church, which made possible the purchase of a church bell at a cost of $400. The congregation raised other funds by means of which the church was painted, redecorated and completely furnished. The old structure was destroyed by lightning on August 1, 1854. Four years later, in 1858, a new building was erected at a cost of $3,000. It is of interest to note that the minister at this time received an annual salary of $250. 90 Churches of Utica Presbytery This church was originally Congregational in its system of govern- ment, but later in 1812 adopted the Presbyterian system. In more recent years, the membership of the church has been gradually reduced by the passing of its older members and the de- parture of many members to other communities. However, the present members are loyal and faithful and their devotion to the "church on the hill," as it is called, has not abated. In the past year, 1942, the exterior of the church was painted and the interior renovated and redecorated. The church has seldom been without a pastor for any great length of time. During this past year, the church has been ably supplied by Mr. Robert Odell of Utica, who is now a student at Hamilton College, Clinton, N. Y. THE NEW HARTFORD CHURCH Founded 1791 Dr. Jonathan Edwards visited town and preached in a barn built by Col. Jedediah Sanger in August 1791. Shortly after this, ten men and three women, with the help of Dr. Edwards, organized "The First Religious Society of Whitestown." They pledged themselves to a Christian life and to build a church home. They arranged a contract with Col. Sanger for a suitable building and began to build the follow- ing year. The original building was typical of the colonial architectural lines. The exterior was painted white with green shutters; its main entrance opened to the village green facing the turnpike on Oxford Street. A fence surrounded the park to keep the cows out, with the customary carriage sheds close by. The interior had box pews, painted white, with cherry trim. The gallery was also composed of box pews with a special section reserved for slaves referred to as "blacks." The pulpit was the customary high one with narrow winding stairway. In the year of 1824 there were many improvements; the great church bell was recast, at which time Col. Sanger cast into the molten metal thirty silver dollars to sweeten the tone. 91 Churches of Utica Presbytery A choir is first mentioned in 1835, when the session appropriated money for six copies of Handel and Haydn's collection of church music, and twelve copies of church psalmody. After a few years of relationship with the New England Congrega- tionals, the Society adopted the rules of the Presbyterian Church, and in 1802 joined the Presbytery of Oneida. The generosity of the congregation has been outstanding down the years. One officially recorded item reads as follows: "On May 1st, 1880, the Session voted to pay the interest ($500) on a $7,000 mortgage for five years for a neighbor church in a nearby town." The interest, too, in education has been strong. When Kirkland founded Hamilton College, the members gave liberally to this cause. Many fine gifts in the way of church furnishings have been added. Such gifts as the tower clock, the gift of Mrs. Terry, the wife of a former pastor; the illuminating system in memory of Mr. Ellis Morris^ given by friends. Likewise a baptismal font, a silver communion set, a beautiful communion table, a table cross, pulpit Bible, a Hymn tablet and a church signboard were all donated by members of the church. This 161-year-old church has had but 14 pastors. The longest pastorate was that of Rev. Oliver A. Kingsbury, 22 years (1891-1913); the next longest, Rev. Noah Coe, 21 years (1814-1835), and the next that of Rev. Elliot N. Payson, 16 years (1845-1861). The average length of tenure is eleven years. The present membership is 244 persons. The present pastor, Rev. Tracy Day Spencer, has served the church since 1939. ZION WELSH CHURCH-NEW HARTFORD Founded 1888 The Zion Welsh Presbyterian Church was organized in 1888, for the convenience of Welsh residents of that section. The organizers were Richard Owen, now of Australia, and the late Enoch W. Morris, Hugh Foulkes Williams and David Williams. The first meetings were held in the home of Enoch Morris, and later services were held in rooms on the second floor of the building now occupied by the First National Bank. 92 Churches of Utica Presbytery In May 1895, the membership was large enough for a more suitable place of worship, and a lot on Pearl Street was purchased for $425, and the present church was erected at a cost of $3,000. In 1915 a small pipe organ was installed in the church, and in April 1931, the total debt of the church was cleared. While the present membership of the church is less than 25, a review of the church records available shows that a great many Welsh families of New Hartford and vicinity were a part of its membership. John D. Roberts, age 81, of 2653 Sunset Avenue, Utica, a member of the present board of trustees, is the only living member of the orig- inal board now living. In January 1941, with the approval of the Presbytery, the property was deeded to Amicable Lodge, F. & A. M. of New Hartford, to be used as a Masonic Temple, the lodge in turn agreeing to provide a meeting place for the church without charge, as long as Zion Church may continue to hold worship services. THE NEW YORK MILLS CHURCH WALCOTT MEMORIAL Founded 1830 In 1818, the Presbyterian Church of Whitestown started a Sunday school class in New York Mills, which met in the old burrstone mill. March 18, 1830, a committee appointed by the Presbytery of Oneida organized a Presbyterian Church at New York Mills, with fifty-four charter members, of whom forty-four presented certificates from the Presbyterian Church at Whitesboro; six from the church at New Hartford; while four were received on confession of faith. A year later, Rev. George Foote was installed as the first settled pastor. The first edifice was a wooden building, apparently erected in 1830, located near the soldiers' monument just south of the present church. This building was burned on a cold Sabbath morning in February 1835, catching fire from a large stove in the basement. In the same month, action was taken upon the building of a new church; and it was finished and dedicated the same year, being built of brick on the foundation of the first church. When Benjamin S. Walcott died in 1862, he left a fund of $10,000 93 Churches of Utica Presbytery to build a new church. This was supplemented by a larger sum by his son, William Dexter Walcott. Accordingly in January 1881, it was voted to build a new church and to call it "The Walcott Memorial Presbyterian Church." Generous contributions were received from many of the devoted members of the church to complete its furnishing. The total cost was $33,000. The new edifice was dedicated on Feb- ruary 8, 1882, entirely free of debt. Changing population has made the lot of this church increasingly difficult in the past few years, but it still carries on. About 14 ministers have served the church since 1830. On September 30, 1942, Rev. Emanuel J. Kallina was released by the Presbytery from the pastorate of the church, after having served fifteen years. Since that time, Rev. Charles M. Dodge has been supplying the pulpit of this church, together with that of the church at Yorkville. THE NORTH GAGE CHURCH Founded 1829 At a meeting of the Oneida Presbytery held in Utica in the fall of 1829, a committee was appointed to consider the organization of a church at North Gage in the Town of Deerfield. This committee met at the school house in North Gage, October 7, 1829, and after full consideration by those present of the wisdom of organizing a church, it was unanimously agreed that a Presbyterian church be immediately organized at North Gage in the Town of Deerfield. Those present then proceeded to the measures necessaiy to establish a Presbyterian church; and after prayer by Abijah Crane, a member of the Trenton Presbyterian Church, 17 persons offered themselves for church mem- bership, and presented their certificates of good standing from the church at Trenton. The first elders chosen were Duncan Blue and Warner Forbes. . Church services were held in the school house during the following winter and spring of 1830, and a church building was erected by the Presbyterian and Baptist Societies, and dedicated in September 1830, where the present church now stands. It was rebuilt in 1850. During the 112 years this church has had 39 pastors, and has a membership now of 60 persons. Since 1935 this church has been served by Rev. Samuel Southern. 94 . Churches of Utica Presbytery THE NORWICH CORNERS CHURCH Founded 1798 The Norwich Corners Church Society was organized in the year 1798 as a Congregational society, with 82 members. The church was organized with a constitution and a Statement of Faith, to which all members had to sign their names. The first building was erected in 1802 at a cost of $3,000. In 1810 it was destroyed by lightning. Immediately a movement was started to rebuild and another church was erected in 1811. Later in 1843 the church was remodeled at an expense of $1,200. The next year the parsonage was purchased from Mr. Everett. In the record of the building of the church in 1810 the society voted to ask the State Legislature for a grant to hold a lottery to enable a new meeting house to be built. On the passing of a subscription paper to build a "Suitable House of God" $915 was secured. A day was set aside for a pew vendue and the pews brought from $12 to $120 a year. In 1827, the church being without a pastor, a meeting was called for the purpose of propagating the gospel, and on motion it was decided to call one of the Congregational or Presbyterian Order. Rev. Caleb Burge was called, and 42 members subscribed to a covenant of faith and practice to support the pastor, to honor and encourage him. In the year 1843 the Sunday school was organized. In 1846 the church was divided; one group known as the "church party" and the other, the "house party," and each party carried on separately. In January 1859, the "church party" was placed under the care of the Presbytery of Utica, but continued in form as a Con- gregational Society. In 1866 the two parties were united under the ministry of Rev. David Bigger, who remained two years. The following two years the church was without a pastor; neighboring ministers and students from Auburn Seminary supplied the church. The church was closed for two years, there being such a loss in mem- bership by death and removal from the neighborhood, there were not enough people to help in supporting a minister. In 1876 the Norwich Comers Church united with the Jerusalem Hill Church, and services were renewed. In 1887 the church changed its form from the Congregational to the Presbyterian system. 95 Churches of Utica Presbytery In 1890 the church was repaired and stained glass windows put in, and the interior decorated. In 1898 other alterations were made and a new organ purchased. In 1928 electric lights were installed, both for inside and exterior use. In 1941 a church house was built, adding much to the convenience and usefulness of the church to the community. The Ladies Aid Society added much to the social and financial life of the church. A young people's society was formed about 1890 and continues to hold its meetings and assumes a large part of the work of the church. The church has been served by 43 ministers in a span of 144 years. The present pastor, Rev. James H. Boal, came in 1942. THE OLD FORGE CHURCH— NIGOLLS MEMORIAL Founded 1897 The first Protestant services in the community were conducted by Rev. Samuel Nicolls of St. Louis Mo., who in 1890 built a summer home on the shores of First Lake. On Sundays, it was his habit to invite the people of the community to his camp for a religious service. Due to the splendid services he rendered at this time, the church was named after him. Rev. R. Howard Wallace established the first church in 1897. It was known as the Southern Adirondack Mission, and was sponsored by the Presbytery of Utica and partly supported by the Home Missions Board. Rev. R. H. Wallace served as pastor up to the year 1904, when he retired after serving as minister in various fields for a period of 50 years. During the pastorate of Rev. B. B. Knapp (1909-1919), the present church edifice was erected. Nine ministers have served this church throughout its history. Rev. Frank A. Reed served the church from 1926 to 1938, when he resigned to take up the larger parish work of the lumber camp region in the Adirondacks. Rev. Raymond H. Rosche served as pastor from 1939 to 1942, when he accepted a call to serve as minister of The Church of the Covenant in New York City. 96 p X u OS D X u •*l. 1/5 ;;; 2 s -^ 4> z o OS w > X u OS 3- »^l O J X u a: U -' -a Z £ M Churches of Utica Presbytery THE SAYRE MEMORIAL CHURCH— UTICA Founded 1868 Previous to the founding of Sayre Memorial Church — a Sunday school had been active from 1848. This school was manned by teachers from First Church, and changed its location a number of times, finally moving to the Court Street location, where the church now stands. Mr. Theodore S. Sayre, whose name the church bears, was for long- years associated with the Sunday school period. A chapel was built on the Court Street site, and Rev. P. H. Fowler, the able and influential pastor of First Church, preached the chapel dedication sermon. A church was organized in 1868 called the West Utica Presbyterian Church. Thirty members of the parent church petitioned the Pres- bytery of Utica "to constitute them the founders of a separate church." Mr. T. S. Sayre was one of the first elders. He served from 1873 to 1916. Another outstanding elder was Mr. George L. Curran, serving from 1878 to 1925, the year of his death. In 1877 Rev. Dana W. Bigelow became minister and served for over 40 years until his death in 1916. In 1879 the Women's Missionary Society was organized, and has been active up to the present time. The present building was erected in 1882. The beautiful memorial windows in this church are the gift of the Sayre family. Among other splendid gifts of the church are the Jones' Memorial Cathedral Chimes, donated by Charles L. Jones in memory of Mrs. Minnie Jones and Burton W. Jones, and the Somers Memorial Tower Chimes, donated by Mrs. Isabelle Somers in memory of Johnston G. Somers and Mrs. Elizabeth Maus. During its 74 years of history, the Sayre Church has been served by eight ministers. The present pastor, Rev. Harry Bonner, has served since 1937 to a membership of 169 persons. 113 Churches of Utica Presbytery THE WESTMINSTER CHURCH— UTICA Founded 1843 In September 1843, Rev. J. H. Mcllvane of the Presbytery of Albany came to this city with a view to the establishing of a Pres- byterian Church in connection with the Old School General Assembly. He hired the building known as the Bleecker Street Church and com- menced to preach regularly on the Sabbath. Although meeting with much opposition, he was encouraged to believe that this enterprise was of God and that He would bless it and enable him to found here a church, Protestant in form, catholic in principle, united and energetic in action. The services thus begun in September 1843, were regularly con- tinued with increasing success until July 23, 1844, when "The West- minster Presbyterian Society of Utica" was formally organized with 61 members and Rev. Mr. Mcllvane as pastor. Soon after this, the church building owned by the Universalist Societ}' on Devereux Street was purchased and immediately occupied by this new church and congregation. On September 3, 1847, Rev. Mr. Mcllvane resigned as pastor, and was succeeded by Rev. H. S. Dickson on August 1, 1848. The following year the church building was improved and enlarged, but a few years later it was totally destroyed by fire. The Court House was tem- porarily occupied for Sabbath and other services until completion of the present church edifice on Washington Street in 1855. In June 1858, Rev. Samuel M. Campbell was elected the third pastor, with a church membership of about 230. Under Rev. Camp- bell's pastorate a building was provided on Francis Street for the Olivet Mission School, and a mission school was established in East Utica. Rev. Mr. Campbell was succeeded by Rev. Dr. Fisher, who resigned the presidency of Hamilton College to accept a call to the pastorate on June 11, 1866. Before Dr. Fisher accepted the call, Westminster acceded to his request to change its connection from the Old School to the New School General Assembly. Dr. Fisher later was outstanding in effecting organic union of the Old and New Schools. Under Dr. Fisher, a new parsonage was pur- chased on Rutger Street, the chapel building previously erected by E. M. Gilbert, was donated and deeded to the church; the mission enterprise in East Utica was organized into Bethany Church, and the 114 Churches of Utica Presbytery Fisher Missionary Society was organized (1870). Dr. Fisher was stricken ill in 1870. Rev. Thomas J. Brown assumed the duties of pastor with 365 members on April 30, 1871. The church prospered in all its departments. The Woman's Mis- sionary Society was organized (1881), and the Chevaliers were or- ganized (1898). Dr. Brown's pastorate terminated with his death in 1904. Rev. I. N. Terry, assistant to Dr. Brown, was installed as pastor and carried on the work of his predecessors until his untimely death in 1908. Rev. J. Howard Hobbs succeeded Rev. Terry, and the churck continued to progress during his pastorate, which ended by resignatioa in 1920. Rev. Arthur J. Dean obtained a leave of absence from the Synodical Board in order to serve as regular supply pastor. Rev. R. S. Snyder, D.D., took up the duties of pastor on September 1, 1921, and continues to serve the church at the present time. During Mr. Snyder's pastorate, the Westminster Church House was built, a Director of Religious Education was employed, the Woman's Auxiliary was organized (1922), the Phi Upsilon was organized, the Westmixers were organized (1941), and the membership of the church increased to the present total of 996. THE VERNON CENTER CHURCH Founded 1801 The first settlers of Vernon Center were from Winchester, Cona. In 1796 they associated together and formed a colony. The first religious Sunday service ever held in the limits of the town of Vernon (saying nothing of the labors of missionaries among the Indians) was held on the second Sabbath in April 1799, in a small log house. The first sermon preached was in the fall of that year by Dominie Kirkland, missionary to the Indians. A blacksmith shop had an outside stairway leading to an upper room and the top stair served as a pulpit, while the audience was seated on stumps in front. The first church was formed in 1801 with 14 members. Previous to this, the first settlers gathered their families around their home altars, but on Sundays, the families for miles around would come, as many as could, to the appointed place for praise and prayer. On July 8, 1802, a number of inhabitants of the town of Vernon 115 Churches of Utica Presbytery met together for the purpose of uniting in a church covenant. Seven- teen persons gave their assent to the "Confession of Faith and articles of admission and discipline." Rev. John Spencer officiated at the first communion service on July 11, 1802. The form of government was Congregational and the church was affiliated with the Congregational Association of Oneida. December 21, 1812 it was voted that the pew ground be sold to the highest bidder for the purpose of raising money to defray the expense for completing the meeting house. In May 1838, it was decided to build a new meeting house if the sum of $2,500 could be raised. The following year, the new church was built on the present site. A church organ was purchased for $400, which is still usable. In 1858 the parsonage was purchased for $1,000, and in 1868-69 the lecture room was built and furnaces installed. The church was entirely remodeled in 1885 at a cost of $4,000. In 1937 a slate roof was added and the interior redecorated, making it one of the most beautiful and attractive of the country churches. By 1811 the church had voted unanimously to adopt the Pres- byterian System. However, in 1837 it became Congregational again, and not until 1851, under the leadership of Rev. Royal Avery, was the final transfer made to the Presbyterian form of government. The first regular pastor. Rev. John Smith, was called November 10, 1810, at the munificent salary of $300 payable semi-annually. Thirty-one pastors and stated supplies have served the church, the longest pastorate being that of Rev. E. H. Bonney, September 1855 to November 1872. About 130 persons joined the church during his pastorate. Others whose work was outstanding were Rev. E. C. Ray, Rev. Stanley B. Roberts, Rev. D. I. Bigger, Rev. Charles M. Dodge and Rev. Frank West. From this church have gone forth more than 30 ministers of the Christian gospel, among them Rev. John C. Ball, a former pastor of Olivet Church, Utica, and Rev. Clarence Mason, who has but recently rounded out 25 years' work as "Sky Pilot" to the men of the lumber camps in the Adirondacks. The present pastor, Rev. John M. MacQuarrie, is serving his sixth year, and is also pastor of the Presbyterian Church of Augusta. 116 I Churches of Utica Presbytery THE MT. VERNON CHURCH— VERNON Founded 1805 The Mt. Vernon Presbyterian Society was organized in 1805. The first annual meeting was held in 1806, when two trustees were elected. In 1807 the congregation raised money to secure a preacher every other Sunday, and in 1811 Rev. Calvin Bushnell was called as pastor over the Mt. Vernon and Vernon Center churches. In this same year (1811) the Presbyterian form of Church Government was adopted. The Presbytery met at Vernon to receive the church into its mem- bership. B}^ 1815 the trustees reported that $5,000 had been raised to build a church, and the church was built in that same year. A church bell costing $400 was purchased and transported by sleigh from Hartford, Conn., at a cost of $40. Rev. Calvin Bushnell was made full-time pastor in 1817 at a salary of $600 per year. His pastorate lasted 18 years, the longest pastorate in the history of the church. Mr. Bushnell was a commissioner to the General Assembly (1818) and moderator of the Presbytery in 1813. A manse was built in 1868 at a cost of $2,900. The church was rebuilt in 1877, but the old organ was retained in the reconstructed church. This took place together with a rededication service under the ministry of Rev. E. H. Payson. An active Sunday school and Christian Endeavor Society figured greatly in the training of the youth for Christian service. In 1927 an organization called "Alumni Council of Christian Endeavor" was formed and is active now in the life of the church. Also the Woman's Missionary Society and a Woman's Guild are very active. The Klock Memorial Chapel (Mill St.) built in 1832, was re- modeled in 1871 and again in 1927, and donated to the church by the Klock family. Four young men have gone into the ministry from the church — Rev. Wallace Williams, Rev. John Tompkins, Rev. F. D. Walters and Rev. William Hydon. 117 Churches of Utica Presbytery The church has been served by 36 ministers during its 137 years of history. In March 1942, Rev. Francis Doerschug, after serving the church three years, resigned to become a chaplain in the U. S. Navy. THE VERONA CHURCH Founded 1803 The Verona Church came into being as a result of the labors of Peter Fish, a Presbyterian missionary, and Timothy M. Cooley, a Congrega- tional missionary, and was organized on August 7, 1803. In the year 1830 a second Congregational Society was organized by Luther M3a-ick. These two societies united in 1837 to form a strong Congregational church. This body continued until 1881, when it joined the Pres- byterian system. These facts are from the history compiled by Elder J. W. Dodge and completed by his son. Elder Bert J. Dodge, following his father's death in 1896. In this history published in 1900, Mr. Dodge wrote: "It is with the double desire to complete the unfinished work of my father and the hope that this information may inspire others to follow in the steps of the godly men and women of the century just closing, who have made the early years of our church what they have been, that I publish this history." The influence of the church in the civic life of the community is noteworthy. Many of its members have held positions of trust and responsibility, not only in the village, but in the township and county as well. Thirty-one pastors have served with varying success. Among the many who went from the home church to serve are: Rev. Charles A. Hawley, Ph.D., of Atkinson, Kansas, and Rev. Willard P. Soper, D.D., of Pelham Manor, N. Y. The present membership of the church is 162 persons. Rev. Thomas Glenn Cannen has served the congregation since November 1940. 118 Churches of Utica Presbytery THE WATERVILLE CHURCH Founded 1823 On May 19, 1823, twenty men met under the authority of the Presbytery of Oneida to form the First Presbyterian Church of Waterville. The church has had three edifices of its own, two wooden frame structures and the present brick church on Main Street. After the twenty men had established the church organization, they must have foreseen the place that women would later win, for they received their wives and other women into membership very shortly thereafter. The church was originally built on the village green where The New Brunswick now stands. This served as the meeting house from 1824- 1843, when it was replaced by a larger building made of wood on the present site. The present building was erected and dedicated in 1873 free of debt. It is worth noting that these years must have been ex- tremely uncertain years, coming after the Civil War. What with bank failures and great financial chaos, our fathers must have had faith and vision. Although the people rapidly raised the needed funds and generously gave, they firmly expressed the Scriptural belief that their labor was in vain unless the Lord be the true builder of the church. The church has been well cared for by good ministers and by con- secrated laymen through the years, and shows that it has been well supported in respect to both things physical and things spiritual. Seven young men have gone from this church into the Christian ministry, and sound Bible training has always been provided in the church school and youth activities. The Women's Missionary Society has an old and honored tradition in its own right. A lovely cross for the Communion table has been dedicated re- cently in memory of one of the members held in the highest regard. In a war year, the church has carried on with a strong men's club and two youth groups. It is trusted that the power of Christ, sym- bolized by this new cross, will dominate the people in the days to come, that they ma}^ not only mark an advancement in age, but with the passing of years find themselves supporting and supported by Jesus Christ. 119 Churches of Utica Presbytery This church has benefited by the generosity of many now passed on, and who have left a precious heritage. Over a period of 129 years, the church has been served by 2 1 pastors. The present pastor, Rev. Grant S. Miller, was installed in 1943. THE WESTDALE CHURCH Founded 1851 The First Incorporated Religious Society of West Camden was organized at a meeting in the school house on November 26, 1851. On November 5th, a Congregational church was organized with the help of the Presbytery of Oswego. There were 16 charter members. For seven years, meetings were held in the school house. In 1851 a church building was erected costing $1,000. The site I was donated and labor contributed. Few changes have been made; a basement in 1903, a furnace to replace stoves was installed. Rev. Samuel Sweezy, the first pastor and a member of Oswego Presbytery, served for three years. During the seventies the church was served by the Camden pastor. The last decade of the century the pastor of Williamstown also served the Westdale church. In 1880 the church adopted the Presbyterian system, and Rev. C. H. Van Wie was installed as the first pastor. Mr. Van Wie just re- cently passed away in California at the age of ninety. The church had a number of supplies in the nineties, among whom was Rev. Charles M. Dodge, still active in Utica Presbytery. Rev. E. E. Grosh was the second installed pastor, serving eight years. In 1880 a Ladies Aid Society was organized, and in 1888 a Y.P.S.C.E. was organized and held meetings continuously until 1939, when it was dissolved to form now a Community Society. In July 1942, a federation with the Methodist Church was con- summated to the satisfaction of both churches. The church has during its history been served by 22 ministers and supply preachers. The present pastor. Rev. Stanley E. Skinner, began his service in 1942. 120 Churches of Utica Presbytery THE WESTERNVILLE CHURCH Founded 1818 In 1789 the first white settlers came up the Mohawk Valley and began the settlement of the present town of Western. By 1810 the population had increased to practically its present population. In October of that year the friends of religion met and planned for the erection of a house of God. As a result the amounts credited each society were Methodists, $445; Baptists, $687, and Presbyterians, $1,043, making a total of $2,175. Prior to the erection of the church in 1818, the Presbyterians had purchased the interest of the Methodists and Baptists, and the First Presbyterian Society was organized January 15, 1818, by an Ecclesiastical Council composed of the following members: Rev. John Dunlop, a missionary who was supplying the church at the time; Rev. Moses Gillette, Rome; Rev. Henry Smith, Camden; George Huntington and Elijah Woolington, of Rome Pres- byterian Church; and Phineas Tu thill, Camden. Rev. John Dunlop preached the dedicatory sermon from I Kings 8:13-27. The membership was composed of fifteen, with an added list of fourteen, making a total membership at the end of the first year of twenty-nine. The Sunday school was organized in May 1825. The building, which was used as a Union Church until 1833, was erected in 1817 and 1818, and was completed according to specifications at a cost of $2,060. In 1874 the church was reroofed, the interior changed, and two furnaces installed. The session room was built about 1892. During the life of the church we have had thirty-three elders. Of this number seventeen have died while acting as elders. The present session is composed of eight members. The government has been Presbyterian since its beginning. The church was formerly connected with the Presbytery of Oneida, but is now with the Presbytery of Utica. The membership at the present time is about 122, which is some- what better than the average for the life of the church. During its history of 124 years, the church has been served by pastors and supplies to the number of thirty. Rev. David C. Davies has served since 1942. 121 Churches of Utica Presbytery THE WHITESBORO CHURCH Founded 1786 In 1786, two years after the settlement of Whitestown by Hugh White, there was a congregation meeting for worship. Evidently this congregation was informal and did not meet regularly. In 1791 the Presbytery of Albany reported that the congregation had applied for a supply of preachers, and Rev. John Lindsey was appointed for Whitestov/n on the 4th and 5th Lord's Days in September. On April 1, 1793, a meeting was held to effect a permanent church organization, and a committee of eight was appointed to draft a con- stitution. The committee probably fulfilled its duty, but there is no record of its report. The original name of the church, "The United Society of WTiitestown," suggests that the denominational affiliations had not been settled when the organization was completed. Tradition has preserved the advice of Hugh White ; that they call some good man and let him bring his convictions with him. In July of that year, Rev. Ruhamah Robbins, a Congregational missionary, failed to organize a church in Whitesboro, but on the 17th of August, Rev. Samuel Ells, another Congregational missionary, re- ported that he ''formed a church at Whitestown." In January 1794, Bethuel Dodd, a licentiate of the Presbytery of New York, preached at Whitesboro under appointment of the Pres- bytery of Albany, and the next month "Commissioners from the church at Whitestown presented a petition" to the Presbytery of Albany "requesting that the congregation in that town might be taken under the care and inspection of the Presbytery"; and the request was granted. This action was evidently the result of the desire to have the pastoral services of Mr. Dodd, who accepted the call of the Whitesboro church in preference to one from Schenectady, and he was ordained and installed August 21, 1794, under a bower on the village green. Church services were held in the school house until a church edifice was erected in 1804. This frame building was replaced by the present brick structure in 1834. The first instruction of children was carried on by Mr. Dodd on Sundays, during the interval between the morning and afternoon services, and the Sunday school was organized during the pastorate of Rev. John Frost, probably late in 1813 or early in 1814. Reference 122 Churches of Utica Presbytery is found to it in the diary of Rev. John Frost as existing in February 1814. It may well have been the earliest Sunday school in Oneida County. The Whitesboro church is the mother of Presbyterianism in the upper Mohawk Valley, not only in virtue of being the first Pres- byterian Church organized there, but bj^ the fact that three churches have been set off from her membership: First Presbyterian Church in Utica in 1813; the church in New York Mills in 1830, and that at Oiskany in 1834. In 1837 a group of about 70 withdrew to form a Congregational church under the leadership of Rev. Beriah Green, being dissatisfied with the refusal of the church to take an extreme stand on the question of the abolition of slavery. The church has had 14 pastors in its lifetime, and nine stated supplies have served for terms varying from one to twelve years. The longest pastorate was that of Rev. John Frost, third pastor, who served for 20 years. He was famed as the founder of the first local missionary society in America, organized by him in Boston while serving as agent of the American Board of Commissioners for Foreign Missions. This work being interrupted by the War of 1812, he accepted a call to Whitesboro, where he was an enthusiastic leader in the great revivals of the 1820's. Rev. J. B. Hubbard served 16 years, and Rev. Charles F. Kittredge for 15 }^ears. The present pastor, Rev. Herbert N. Baird, b^an his work in 1928. Rev. James Carnahan, second pastor of the church, later became president of the College of New Jersey, now Princeton University. The church enjoys the honor of having been host to the organization meetings of both the Presbytery of Oneida in 1802, and the Presbytery of Utica in 1843. THE WILLIAMSTOWN CHURCH Founded 1810 From church records dated December 2, 1810, several subscribers voted to unite under Rev. William Stone to organize a Congregational church. On January 13, 1817, the members of the Congregational Church by unanimous vote relinquished the Congregational form and adopted the Presbyterian form of government. Rev. John Dunlap was the presiding minister. 123 Churches of Utica Presbytery On March 10, 1817, it was voted to incorporate as a religious society under an act of March 27, 1801, and to be known as The First Pres- byterian Church of Williamstown, N. Y. Church services were held for some time in a building owned by Dr. Torbit, which stood near the present entrance to the village cemetery. A deed of August 13, 1828 was executed by Elisha Tibbets to the trustees of The First Presbyterian Church Society of Williamstown, N. Y. It was voted that a committee of four be chosen to act with the trustees, Abijah Towsley, John Onderdonk and Joseph Hall. Among the early church members were Solomon Goodwin, Anna Goodwin, Clymene Comstock, Elizabeth Lyon, Polly Spencer, John and Maria Onderdonk, Daniel and Mary Harris, these last four named were grandparents of Elmer N. Harris. It is believed that the church came under the care of Utica Pres- bytery in January 1871, and at this time a manse had been built. The church records show ministers serving this church were Rev. John Dunlap, 1817-1821; Rev. Henry Smith, 1821; Rev. John Alex- ander, 1822-1823; Rev. Enos Bliss, 1825. Rev. Samuel Sweezy, pastor of Florence church, served as moderator of session meetings part time between 1826 and 1853. Records do not state whether he was minister of this church any during this period. Rev. George Freeman and Rev. David R. Dixon were moderators of session meetings in 1828. In 1855 there was a Ladies Aid Society, and this carried on from then. Early Sunday school records were not found, but as long as the writer has known, there has been Sunday school whenever there was church service. Evidently the early church records were not always kept regarding the ministers, whether there were pastors or supply ministers. A federation of this local church with the Methodist church for services was begun July 1, 1942, and Rev. Stanley Skinner, Methodist minister here, was named stated supply for the Presbyterians, with services conducted part time in each church. Over a period of 132 years, about 27 ministers have served the church. 124 Churches of Utica Presbytery THE YORKVILLE CHURCH Founded 1917 About the year of 1902, Solomon Hoxie, a resident of the village, organized a Sunday school in this neighborhood. The meetings were first held in the original one-story building located on the corner of what is now known as Bunker Corners. Prayer meetings were held in the homes, and the number of people attending gradually increased. After Mr. Hoxie's passing, this work was carried on by Hannibal Gray and his daughters. Alma and Emma; also by Mrs. J. W. Hayes, Miss Bertha Hall, Robert Cooper, and Mrs. Morris Copeland. Through their efforts and that of many other loyal friends, the movement ad- vanced and grew. A two-story school building was eventually built, and in this on Sunday afternoons, the services of worship continued. Ministers from the surrounding villages did the preaching. In 1910 money was raised by a band of little girls called the "Junior Aid Society." This society was made up of the daughters and friends of the Ladies Aid Society, which had been organized earlier and is at present a strong thriving society. In the year of 1916 it was decided to erect a church building. In that same year the cornerstone of the building was laid with appropriate ceremonies. When the structure was completed the first organizational meeting was held on October 29, 1917. At this meeting Rev. Harold Hobbs of Westminster Church presided. Other participating ministers were Rev. Willard Soper, moderator of the Presbytery and pastor of Stone Church, Clinton, and Rev. A. DeGrott Vogler. Also present were the following members of the Synodical Home Missions Depart- ment: Rev. Calvin French, pastor of the Ilion Church; Dewitt Hurd, elder of Westminster Church; Austin G. Warner, elder of the Whites- boro Church, and Dr. Philip H. Cole, of First Church, Rome. Twenty-eight members were received by letter from other churches and thirty-one joined upon confession of faith. The church was served by stated supply preachers for a time, among whom were Prof. William H. Squires of Hamilton College; Mr. Ernest Griffith, a student at Hamilton, and Rev. William M. Yard. The first pastor was Rev. William Parker, who served from 1903 to 1928. Following him as pastor was Rev. E. J. Kallina, who served from 1928 to 1942. Since the resignation of Mr. Kallina, Rev. Charles Dodge, pastor emeritus of Bethany Church, has been occupying the pulpit. The present membership of the church consists of 107 persons. 125 Centennial of The Presbytery of Utica 1^ WORSHIP SERVICE Sunday, April 11, 1943 — 8 P.M. First Presbyterian Church Utica, New York ^ SPRING iMEETING Tuesday, April 13, 1943 — 9:30 A.M. First Presbyterian Church Whitesboro, New York ^ HISTORICAL PAGEANT Tuesday, April 13, 1943 — 8:00 P.M. Westminster Presbyterian Church House Utica, New York 126 SERVICE OF WORSHIP Sunday, April 11, 1943 — 8 P.M. First Presbyterian Church, Utica, New York Organ Prelude: "Prelude and Fugue in F Minor" Handel ♦Processional Hymn No. 414 — "God of Our Fathers" *The Call to Worship The Invocation — The Rev. Louis M. Sweet, Ph.D. Minister-ad-interim, First Chvtrch The Petitions (said responsively) : Minister: Create in us a clean heart, O God: People: And renew a right spirit within us. Minister: Cast us not away from Thy presence: People: And take not Thy Holy Spirit from us. Minister: Restore unto us the joy of Thy salvation: People: And uphold us with Thy free Spirit. Minister: O Lord, open Thou our lips: People: And our mouths shall show forth Thy praise. Amen. *The Psalter — Selection No. 45 (Page 567) Leader, Mr. F. Stanley Roberts Moderator of the Presbytery of Utica ♦Gloria Patri Reading of the Holy Scriptures Anthem: "Glorious Is Thy Name, Almighty God" Mozart First Church Choir The Evening Prayers The Rev. Howard V. Yergin, New York City Executive of The Synod of New York Offertory Anthem: "Praise the Lord" (Psalm 150) Franck First Church Choir Dedication of Offering — The Rev. Vernon T. Smith Assistant Minister, First Church 127 *Hymn No. 1 — "All people that on earth do dwell" The Sermon The Rev. Wm. Barrow Pugh, D.D., LL.D., Litt.D. Stated Clerk of the General Assembly of The Presbyterian Church in the United States of America Benediction — The Rev. Herbert N. Baird Stated Clerk and Moderator-Designate The Presbytery of Utica ♦Recessional Hymn No. 345 — "Through the night of doubt and sorrow" Silent Prayer (congregation seated and bowing down) Ascription of Praise Choral Response Organ Postlude: "Finale to Symphony No. 1" Vierne * Congregation standing. Presiding Minister: The Rev. Carlyle Adams Editor of The Presbyterian Tribune Organist and Choir Director: Mr. George Wald, First Church 128 SPRING MEETING Tuesday, April 13, 1943 — 9:30 A.M. First Presbyterian Church, Whitesboro, New York Morning Session 9:30 A.M. — Constitution of Presbytery. Elder F. Stanley Roberts 9:35 A.M.— Roll Call Adoption of Docket Report of Committee on Arrangements Induction of New Moderator (after the fashion of 1823) Reading of Minutes since the last Stated Meeting Requests from Ministers and Churches Appointment of Special Committees Presentation of Papers and Communications Report of Presbyterial Council Report of Stated Clerk Report of Treasurer Report of Trustees Report of Brewer Fund Council 10:30 A.M. — Report of Committee on Examination of Candidates 11:00 A.M. — New Business (No new business may be submitted after this period for consideration at this meeting of Pres- bytery, except as provided for in the docket) 11:15 A.M. — Nomination of Commissioners to The General Assembly 11:20 A.M.— Recess 11:25 A.M. — Worship Service and Sacrament of The Lord's Supper (For order of service, please see page 131) 12:45 P.M. — Luncheon in the Chapel, served by The Pastor's Aid Society of the Church 1:30 P.M. — Committee Meetings 129 Afternoon Session 2:00 P.M. — Reconvening of Presbytery Election of Commissioners to The General Assembly Reports of the Standing Committees: Christian Education Pensions United Promotion National Missions Foreign Missions Social Education and Action Evangelism Ministerial Relations Reports of Special Committees: War-Time Service Commission Bills and Overtures Special Judicial Committee Judicial Business Nominations Audit Others Report of Committee on Sessional Records Place of Next Stated Meeting Reports of Committees on: Resolutions Leave of Absence Reading of The Minutes Roll Call Adjournment 130 SPRING WORSHIP SERVICE AND COMMUNION Organ Prelude — "Solace" Pease Mrs. Florence Hofmeister Smith, Organist *D0X0LOGY *Invocation and Lord's Prayer Scripture Lesson — I Corinthians 1:17-29 The Vice-Moderator *Hymn No. 345— "Blest Be the Tie" Stanzas 1, 2 *The Reading of the Names of Those Ministers and Elders Who Have Passed Into the Church Invisible The Recording Clerk *Prayer Commemoration The Rev. Robert R. Williams *Hymn of Commemoration No. 426 — "For All the Saints" Stanzas 1, 2, 3 Communion Address — Text: I Corinthians 1:21 (the text used at the first meeting of Oneida Presbytery in 1802) The Moderator Conferment of Licensure *Prayer of Licensure The Rev. J. Harold Thomson The Administration of the Sacrament *Hymn No. 225 — "When I Survey the Wondrous Cross" *The Benediction Organ Postlude — "Our Redeemer and Our God" Schreiner ^Congregation standing. Officers of Presb> ter\ 1943-1944 Moderator and Stated Clerk — Reverend Herbert N. Baird Vice-Moderator — Ruling Elder F. Stanley Roberts Recording Clerk — Reverend Frank E. Magor Treasurer — Ruling Elder John A. Jenkins 131 HISTORICAL PAGEANT Tuesday, April 13, 1943 — 8 P.M. Westminster Presbyterian Church House, Utica, New York "The Faith of Our Fathers" Call to Worship Rev. R. S. Snyder, presiding Invocation Hymn — ''All Hail the Power of Jesus' Name" The Scripture Reading: Hebrews 11:17-40. Rev. Walter I. Eaton The Offering The Doxology and Offertory Prayer Hymn — "Come Thou Almighty King" THE STORY OF OUR BEGINNINGS (Five Historic Hours Visualized in Pageant Form) Part I. Laying the Foundations; Three Elements, later to combine to form the present Presbytery Episode 1 — The Presbyterians; A Service in Whitesboro, 1786 Episode 2 — The Congregational Churches that became Presby- terian; The Organization of the New Hartford Church, August 27th, 1791 Episode 3 — The Ordination of Rev. Bethuel Dodd, first Pastor of the United Presbyterian Societies of Whitestown and Old Fort Schuyler, August 21st, 1794 Episode 4 — The Welsh Calvinistic Methodist Churches; a Prayer Meeting in the Capel Ucha Society, Remsen, 1801 Part II. The Formation of the Presbytery of Utica; Whitesboro, February 14th, 1843 Tableau — The Living Church, That W'as, and Is, and Is to Be Hymn — "Faith of Our Fathers" Benediction. 132