Church History of Starkey, NY
From: History of Yates County, N. Y.
Edited by: Lewis Cass Aldrich
Published by: D. Mason & Co.
Syracuse, N. Y. 1892

This town has eight churches, including Starkey Seminary, with a totals valuation of $62,000, viz.: Baptist Church, Dundee, $15,000; Presbyterian, $12,000; M. E. Church, Dundee, $8,000; Olivet Baptist, $3,000; Starkey Seminary, $18,000; Third Presbyterian Church, $3,000; Christian Church, Starkey and Reading, $2,000. Starkey had a population in 1875 of 2,500. As late as 1812 George Putnam shot two deer on the space between the Harpending house and West's clothing store. Joel A. Taylor is the oldest man living that was born in the town of Starkey, his age is eighty two. Henry Smith opened a store in Eddytown in 1809.

The Churches. - It would be interesting if we could trace the religious movement back to the early times when the settlers, few in numbers and poor in purse, congregated in their log cabins for prayer and praise and when the larger congregations were gathered together in barns and groves to hear the preached word. Unfortunately the pioneers have passed away. The march of time has wiped out all those old landmarks, and the memory of those times, treasured in many hearts, but scantily recorded, have passed away with them beyond any hope of recovery, and there are few traditions that would give us much light on the happenings of those long-ago times. We must begin at a later date and tell what has happened under our own observation.

In the year 1830 we find the Methodists strongly intrenched at Starkey's Corners. Their church edifice, now standing, was built in the year 1821, and from that time the church has flourished and grown until it has become one of the strongholds of Methodism in the county. Among the members were numbered the Tuthills, Van Allens, Hurds, Seamans, Truesdells, Hunts, Pierces, and Hyatts, of blessed memory. At that time the village and church were at their zeniths; since then there has been a gradual decline of both. The village has disappeared and the church has been weakened by deaths and other causes until it has become one of the weaker churches in the connection.

What has been said of the Methodist church would in a degree apply to the Presbyterian. They had selected Eddytown as their base and had become a strong body. The Eddytown church was organized in April, 1822, and the church edifice was built soon after. The church was strong in numbers, and among its members were some of the leading men of the county. One of the members, James Taylor, was a leading member of the bar of Yates County, and afterward a resident of Penn Yan. Other names were John O. Cook, John Taylor, James H. Carmichael, Hiram Titsworth, Isaac P. Seymour, Hon. James Norton, P. Broaderic, Harvey Weeks, Clarkson Martin, Benjamin Cheever, Dr. Enos Barnes, Nathaniel Roscoe, Thomas Wilson, Pardon Gifford. The Rev. Charles White officiated either as pastor or "supply." Mr. White was a ripe scholar, and, after his connection with the church was dissolved, was for years principal of Ovid and Prattsburgh Academies.

The first Baptist organization was in 1812, at Eddytown, which at the time was in the extensive town of Reading, and was called the "Baptist Church of Reading," finally re-named the "Baptist Church of Starkey." The church did not flourish there; it was overshadowed by the Presbyterians, so it drifted away, stopping for a while at Beartown school-house, but finally settling at Harpending's Corners, where it obtained a permanent foothold, and there, under a new organization, it has remained. Harpending's Corners at that time was considered of little importance, and for several years its possession was not disputed by other denominations. Elder Samuel Bigelow was a zealous man of great energy, just the man for the times. His ministrations were scattered over a great deal of territory, and their effects cannot be as easily estimated as they could be if they had occupied less space. There is a class of unrecognized benefactors; their service is none the less because it is unrecognized. Elder Simon Sutherland often lent a helping hand. In his old age, with tremulous voice, he loved to tell in his quaint way of his journeyings from Second Milo to Eddytown and Harpending's Corners, through the wilderness, guided by marked trees (there were few roads in those days), taking his chances against wild beasts, the terror of the forests, to dispense the everlasting Word. Of the unrecognized benefactors. Rev. Simon Sutherland deserves a high position. His ministerial labors extended over a series of fifty years, for which he not only never asked but refused to receive any compensation.

The labors of those fathers in the ministry have never been appreciated as they deserve. It is a pity that more is not known of them, their privations and hardships. This is a busy world now-a- days, and it does not pause to inquire of what does not concern it. Theirs is a common story, often told. All labor, all self denial, little else; a small pittance given grudgingly and called charity. It seemed to make no difference with those pioneer preachers or their labors. They were encouraged and buoyed up, not by what they had or expected to have here, but by the anticipation of what was to come in the future. Like the great apostle they labored with their hands for their support, and after a day of toil would return to their poor homes, and taking the Bible from the shelf perhaps would read that "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of Heaven," and they would thank God devoutly that they were not rich. Or they might read of the beautiful city with streets of gold and foundations of precious stones. This was their inheritance, this was durable riches. They were positive in these possessions. To others it might be romance; to them it was real, and so they labored and prayed and went to their reward, and the World was better for their having lived in it.

The preaching of those days would not have been acceptable in these times, neither would the present style have pleased the pioneers. They were stalwarts and required strong spiritual food and a good deal of it, including hard doctrinal sermons. There was more fire and brimstone than love in the sermons of those days. It would be curious to know what those patriarchs in Israel would have thought of the churches of the present times, with their entertainments, festivals, fairs, theatricals and private progressive euchre and dancing parties. It would be safe to assume that they would have thought us "all miserable sinners," and that the whole concern was going to the "bow-wows." But who will say that the old way is better than the new ? The church has enlarged its functions. It has taken hold of the social as well as the spit-itual life of its members, and what bigotry once denounced as sinful liberality, now tolerates as innocent recreation.

The year 1832 was a notable one in the religious history of the village. In that year the first church edifice erected in Dundee was completed (the Baptist.) The Presbyterian Church was organized and the first class of the Methodist Church was formed. The Presbyterian Church was a cion from the Eddytown church.' Its beginnings were exceedingly small; a mere handful, so to speak, were organized into a church in that year. The. church was supplied with preaching from the parent church. The Rev. William Billington supplied both pulpits, preaching in the morning here, and in the afternoon in Eddytown.

The proportion of salary paid by the Second Presbyterian Church of Starky (I believe that was the title), was $100 a year. Even this small sum was not raised without difficulty. Mr. Billington was very popular with both congregations, and his removal was generally regretted. He moved to the western part of the State, and a short time ago was living at a very advanced age. So far as remembered the male members of the church as organized were: John Taylor, James H. Carmichael, Aaron Porter, Mr. Hatch, Joseph Ireton, Thomas Wilson, and Alonzo De Wolf-a very small number. Mr. Bell was a very liberal giver to the church, and among his gifts was the lot upon which the parsonage was erected. Joel A. Taylor, Ezra D. Cook, Benjamin B. Beekman and Baltis Titsworth came into the church a few years later, and were active and efficient members. To the latter two, the late Mr. Beekman and our esteemed citizen, Baltis Titsworth, the church is under many obligations. Both have done good service and have tided the church over many difficulties. Without the help and the generosity of these families the present beautiful structure would not have been erected. John Taylor and James H. Carmichael were ruling elders in those early days of the church. How readily the picture of those worthies comes up before me, seated on a bench, one on each side of the preacher's desk, calm, sedate and dignified. A smile in church would to them have been a sin. Grand old men they were, long since gone to their reward.

During the early years of the church the late Myron Hamlin and Nehemiah Raplee contributed liberally to its support. Soon after the church was organized the present site of the new church edifice was purchased. On the lot at that time was the building formerly built and occupied by John Starkey as a store, an old dilapidated concern, "painted red." The building, repaired and added to and seated with benches, was used on Sundays as a place of worship, and on week days was rented for school purposes. For about ten years it was the meeting place of the church, when it was removed, and the building demolished about five years ago was erected in its place. The price paid for the lot and building was about $400, and the repairs $150 more, making an aggregate of $550. From the best information obtainable this is the only church building that was completed without debt, except the Baptist Church, which was built and donated by H. Shannon. The buildingwas not elegant, but it was comfortable and served the purposes of the church until a better one could be afforded.

Following are the names of the ministers who have served as pastor of Dundee Presbyterian Church, with the date of their terms of service: William Billington, 1832; B. Foster Pratt (first time), David Perry, B. Foster Pratt (second time), Avon H. Powell, 1845-1848; William Bridgeman, 1848-1849; ____ Frazer, John C. Moses (first time), 1852 -1857; J. K. Warner, 1857-1859; W. W. Collins, 1859-1861; J. C. Moses (second time), 1862-1871; Walter S. Drysdall, 1871-1872; S. A. Rawson, 1873-1874; Nathan Bosworth, 1874-1883; W. H. Tracy, 1884-1887; Stanley B. Roberts, 1887-1891,

In the latter part of 1830 the Baptists called the Rev. E. W. Martin, of Geneva, to be their pastor. This pastorate continued until 1841 or '42, and is the longest on the records of the church under its present organization. It would probably have continued longer had it not been for the anti slavery question. During all those years the spirit of peace and harmony brooded over the church. Its membership was largely increased and the foundation was laid for its present commanding position.

In the early months of 1831 the question of building a "meetinghouse" was agitated. Such a house had become a necessity, and a subscription was circulated to raise the necessary funds for that purpose. A considerable portion of those subscriptions were payable in labor and materials. Andrew Raplee headed the list with a gift of $100. He also gave a large amount in timber for which there was no charge. Samuel Harpending donated the lot and $100. These were the largest subscriptions on the list. Excepting the above, which were cash, no amount appeared on the paper over $50. It was no easy matter to raise the comparatively small amount needed to build the church edifice proposed. It required a resolute and patient effort, and after obtaining all possible by subscription, there was still a deficiency. The building of the church was commenced in the spring of 1831. Benjamin B. Beek- man was the contractor. There were the usual delays, and it was not completed until some time in June, 1832. The building, as compared with the present edifices in this village, was a small affair, but it averaged well with the same kind of buildings of the times. It cost less than $2,000, but small as that amount appears it was too large for the subscriptions, and a deficiency was reported of $300 at date of dedication. This seemingly small amount, which now-a-days would be paid for a pair of diamond ear-rings or a seal-skin sack without much consideration, remained unpaid for some years and was a grievous burden. The members were poor, with a few exceptions, and the greater number were in debt for their farms. The aggregate wealth of the church did not exceed $40,000, and was probably less. The debt was a source of annoyance to pastor and people. At a meeting called for the consideration of "ways and means" for payment, the pastor proposed to allow $50 a year to be deducted from his meager salary, to be applied to extinguish the indebtedness. This offer was accepted, and that amount for three years was regularly deducted from his yearly stipend.

Before a deed was given for the lot a defect was discovered in the or ganization of the church. It was considered doubtful whether by that organization it was legally entitled to become owner and holder of real estate. The machinery of the Baptist Church is so extremely simple that this defect was easily remedied. The male members met at the pastor's house and organized the "Baptist Church of Plainville." The meeting in a private house was a common occurrence. The ordination services of Elder Bigelow were held in his dwelling. The school houses during the secular days of the week were used for school purposes, hence the necessity of resorting to private dwellings. The regular Sunday service was sometimes held in private houses. The writer remembers one held at the dwelling of Thomas Roszell. At the close of the service there was a general invitation for the congregation to remain to dinner, and the greater part accepted. The tables were bountifully spread with good things, and the most pleased of the party were host and hostess. At the time of the organization of the Baptist Church of Plainville the male members were Andrew Raplee, Thomas Roszell, Dr. Millard Deacon, Moses S. Littell, John Beers, Levi French, Deacon Lewis La Fevar, father of the late Deacon La Fevar, Samuel Conklin, Ephraim Bennett, Abram Sheldon, Henry Osman, Joel Hayes, David Peterson, Daniel Miller, Alonzo W. Sunderlin (afterward ordained a minister), David B. Bartholomew, Abia Ketchum, David Hayes,sen., Richard Townsend, John Harmon, and Daniel Wilson.

In the year 1834 the name of the church was changed from Plainville to Dundee. Of the members of the Baptist Church of Plainville at its organization not one is now living. The following is a complete list of the pastors that have served the Baptist Church since its first organization: Samuel Bigelow, Baptist Church, Reading, 1812; E. W. Martin, Plainville, later Dundee, 1831-1852; C. S. Smith, 1841-1843; J. J. Fuller, 1843; Philander Shedd, 1845-1846; O. Montague, 1850-1852; J. L Seeley, 1852-1855; F. Glenville, 1855-1856; T. S. Harrison, 1857-1862; Daniel Taylor, 1863-1866; L. C. Bates, 1867-1869; William Cormac, 1867-1870; G. W. Abrams, 1870-1871; William H. Pease, 1873; James Mullen, 1873; W. N. Tower, 1876; William Entworth, 1880; Isaac B. Thompson, 1881-1883; W. F. Benedict, 1883-1886; Jesse A. Hengate, 1886-1890; R. H. Colby, 1891.

In the year 1833 a band of Christian ministers invaded Dundee for the purpose of holding a series of meetings, and if sufficiently encouraged, of forming a church. Among the number were the Revs. Ira Brown, Millaid Badger, and Dr. Holland, (whether it was the "Timothy Titcomb" Holland or another person of the same name the writer does not know; some persons who made his acquaintance aver that it was the veritable Timothy.) The ministers applied to the Baptist trustees for the privilege of holding the meetings in their church. The request was refused. From one standpoint the refusal was unwise. It alienated friends and exasperated nearly the whole community. In those early times the people in all matters of difference usually "took sides," and so a fierce and bitter controversy was the result, and the church was placed in a wrong position, on the defensive. And so it came to pass that from the refusal of the trustees came the building of the Free Church. The ministers secured the use of a large barn belonging to Jacob Hackett, located on the lot now owned by Mr. Oldfield. In that barn they held their meetings of several days' duration, and in it was organized the Christian Church of Dundee.

While the dissatisfaction at the refusal of the Baptist trustees was highest the project of building a free church was agitated, and a subscription to raise' the necessary funds was circulated. The responses were liberal and there was soon enough to warrant the commencement of the undertaking. Samuel Harpending came down with his usual subscription of fifty dollars and the building lot. The terms of the subscription were curious. After reciting the grievances it went on to say in substance that the proposed church should be absolutely free to any or all sects, denominations or individuals, that no one should be debarred from its use on account of religious belief, whether Pagan, Mahometan, Jew or Christian. The terms of the subscription paper gave to the infidel, deist or atheist, or the deciple of Buddab, the same rights and privileges as those of the most orthodox sects. The terms of the subscription were never repudiated while under the control of the free church or Christian trustees. From its pulpit Christians, Presbyterians, Methodists and Universalists have proclaimed their doctrines and dogmas.

The Christian Church organization was continued for many years. The building of Starkey Seminary diverted the attention of the church to that place, and the organizing of the church at Rock Stream so weakened this church that it ceased to exist. As was the case with the other churches, the subscriptions for the building of the free church were insufficient and the curse of debt rested upon it. For the payment of the debt it was mortgaged, and as time went on and the excitement that brought it into existence was forgotten, no provision for the payment of the debt having been made, the mortgage was foreclosed, and at the sale the church was bid off by Daniel Shannon, who donated it to the Christian Church. There was a proviso in the deed given for the lot that when it ceased to be used for religious purposes it should revert to the original owners. The Christian Church having abandoned it, the lot became the property of the Harpending estate and was sold with the building to the present owners, the Catholics.

The Methodists from the smallest beginning numerically have become the largest in the village. The first Methodist class was formed in the year 1833. It was the outcome of a "protracted meeting" held in connection with the Baptists the previous year. The class numbered but few members. I can remember only the three Pierce brothers, Abel, Samuel and Abner, Arch Strowbridge, Thomas Swarthout, Asher. Spicer, Nash Sawyer, Dill Sawyer, Isaac H. Maples, Edward J. Smith, Burges Truesdell, Charles Chandiler. If there were any others among the male members their names have escaped my memory. The wives of males named were all members. An effort was at once made to secure subscriptions for the building of a chapel. The chapel was built by donations of labor, timber and other materials, but still there remained a debt on it that harrassed the society for a number of years. Samuel Harpending donated a lot and fifty dollars, his usual subscription. In 1835 the quarterly conference made a recommendation to liquidate the debt. This chapel was used until 1849, when it was moved off the lot and used for an academy and other purposes, and is now a part of the Casino.

A large brick church was built on the same site. It is a singular coincidence that each of the three Protestant churches have built three houses of worship. The chapel was queerly arranged, being long and narrow, with galleries on two sides and one end, a single aisle running from the door to the altar, with long benches running from the aisle to the wall. The aisle separated the sexes, the men and women sitting on different sides. This was at the time the custom in all the churches. The benches were not ornamented, but for comfort were an improvement over pews of the churches of the times and the other churches of the village.

Among the conspicuous and active members who came into the church in those early days were David Smith, Lewis Millard, Loren Barnes and James Wright, and afterward William McLean. These with the older members formed a band of earnest workers. The church began to be heard from the first, and its meetings both for preaching and prayer were largely attended, and the church soon became a power in the village.

The preaching was "served" by circuit preachers. These preachers were hard workers and poorly paid. Three sermons on Sunday, with a ride of miles between their appointments, were their usual work. A few specimens will illustrate how small was the amount paid for their services. The circuit was very large, covering most of. Yates County, and parts of Steuben and Schuyler. The three ministers received that year (1826) $231.71. The succeeding year Abner Chase was still presiding elder, and Dennison Smith and Nathan B. Dalson were the circuit preachers and received $345.56 for this year.

In 1830-31 R. M. Everts and C. Story served the circuit and received for their services $388.72, including presiding elder's claims. Who remembers the Methodist circuit preachers of olden times? There was a tacit regulation in their dress and equipage. The sulky, the clerical coat, usually of indigo blue broadcloth, the white neck cloth, and summer or winter the inevitable tall white beaver hat. They always drove fine horses, and it was generally understood that the circuit preachers were good judges of horse flesh. There have been greater preachers than those poorly paid ministers of the circuit, but the list of names is one that any church might be proud to recognize. Some of them became eminent in there denomination. Many of the churches for the first few years had a hard struggle for existence, and had it not been for the fidelity and devotion of the early members would have perished in their infancy. The circuit system was good for those early times, but the country has outgrown it, and except in newly settled portions it has gone into disuse. The name of Abner Chase often appears in the early history of the church. He honored the office of presiding elder for two or more terms. His record is one of fidelity and confidence - fidelity on his part to his duties and obligations to his church, and confidence on the part of those over whom he presided. Outside the church he was respected and reverenced for his sterling worth.

On all the great moral questions of the times the Methodist Church has been on the right side. Early in its history stringent temperance resolutions were passed, and it was strongly anti slavery. The building of the last church gave it an impetus and its future looks brighter than ever before.

The great religious awakening of the century occurred in the years 1831-32. Never since the times when Wesley and Whitfield preached repentance throughout the length and breadth of the land, has there been anything comparable to it in extent and interest. In the years mentioned Rev. Charles G. Finney (afterward president of the Oberlin College) preached and held revival meetings in this and adjoining States. The interest ereated by those meetings spread and widened until it reached the smaller villages, the hamlets, and the school districts. The additions to the churches during those years were numbered by thousands.

In the fall or early winter of 1832 there was held in what is now Dundee, then Plainville or Harpending's Corners, the first "protracted meeting." My recollection is that the meeting was projected by the Methodists, and after its commencement the Baptists joined and made it a union meeting, or it may have been union from the commencement. It was held in the Baptist Church. The Methodists were represented by their circuit preacher, the Rev. W. Jones, and the Rev. Dr. Comstock, of Trumansburg, and the Baptists by their pastor, Rev. E. W. Martin, and the Rev. Joseph Shardown, an evangelist of considerable local fame. The meeting was continued twenty two days, and the converts numbered considerably more than too. As a result of these meetings the churches received numerous additions, and from the converts and others the first Methodist class was formed.

It was during the progress of these meetings that Jacob Hackett put in an appearance. During the afternoon service, and while the Rev. William Green was preaching, Hackett entered the church on the west side, and passing half way up the aisle, halted, and pointing his finger at the preacher said in a loud voice: "I, Jake Hackett, the second man in the Trinity, command you to come down, you rascal." There was a great commotion for a few minutes. He was soon ejected and the services went on. The next morning Hackett appeared on the street in a perfectly nude state the costume of Eden before the fig leaf era was no more scanty than was his. He had started for the church, but was soon captured and returned to his home. From this time he went from bad to worse until it became necessary to confine him with straight jacket and chain.

Having introduced Hackett I think I will give him a chapter, thinking his strange life and its tragic ending may interest the reader. Sometime in his early career John Shoemaker built a fine dwelling on the farm now owned by the Raplee's, half a mile west of Hillside Cemetery. The house was completed and ready to be occupied, when, on a dark night, it was burned to the ground. The fire was evidently incendiary, and suspicion rested on Hackett, but there was no proof of his guilt. There was the usual nine days wonderment, and as years passed the circumstance was nearly forgotten.

Hackett was easily wrought upon religiously, and at a funeral some years after the burning, while the services were progressing, he arose in the congregation and made confession 'that he caused the burning of Shoemaker's house, and afterward deeded him fifty acres of timberland in restitution. Sometime subsequent to the burning Hackett built a saw mill on Big Stream, half a mile west of the Raplee mills. Whatever he attempted was always well done, and the mill was no exception. The building of this mill was a pet scheme. It was his pride to make it the best mill on the stream. The mill was finished, but before it was started there came a flood and carried away the dam. The dam was rebuilt in the most substantial manner. Nothing that could give it stability was omitted. Standing on the dam after it was finished, and raising his arm, Hackett defied God, man, or the devil to tear it away. It was a strange coincidence that while returning to his home, on the evening of that same day, a heavy rain set in and before the next morning the dam was washed out. It was never rebuilt. The wheels of that mill never made a revolution. Year after year, for half a century, it rusted and rotted and went to ruin; piece by piece, it fell into the stream and was carried away by the current, until now not a vestage remains. It was said that Hackett never visited the spot after his dam was destroyed. Whether this was truth or romance I do not know. Later in life Hackett purchased the Crosman farm in "Beartown" now owned by Mr. Phillips. On this farm he spent his last days. Caleb Cowing bought an adjoining farm. They were cousins and came from Massachusetts, and traveled together on foot the 200 miles between Old Rochester and Canandaigua. They should have lived peaceful lives, which they did not. A dispute soon arose between them regarding the disposition of the surface water that in rainy times overflowed parts of their farms. The neighbors said that in their disputes Hackett was in the right. Frequent disputes occurred, and there was bad blood between the parties. A meeting to settle the difficulties was arranged. It was held in a school house located on the line between their farms. It was a strange meeting. In the darkness of a November night they met; no witnesses were present; high words were heard by persons passing by the place; criminations and recriminations. Cowing was cool, crafty, and exasperating. Hackett impulsive, wild, and turbulent. Cowing agravated his opponent in every possible manner. Hackett raged, stormed, and blasphemed. Cowing afterward said that Hackett offered to fight it out to the death. The proposition was declined. At that argument Hackett would have had his opponent at an advantage. The meeting continued until well in the night, when they parted. The next morning they met and quarrelled. It was their last meeting. They both returned to their homes. Hackett sat down to his morning meal, but before he tasted of food fell forward on the table a corpse. Hackett was not all bad. In his dealings he was just, a good neighbor, and very kind and benevolent to the poor.

These papers have treated of the formation of the churches. The results of that period may be of sufficient importance to warrant a few lines, more or less, to be added to those already written. Who would have ventured the prediction on New Year's day of 1888, that on New Year's day of 1888 there would have been built within three years four beautiful churches, at an aggregate cost of $40,000, and that three good buildings of the same kind would have been demolished to make room for new and better ones. The Rev. William Tracy commenced his labors as pastor of the Presbyterian Church eight years ago, with a membership of sixty five. The church had then been organized fifty two years. During his pastorate of four years there were added ninety members. The number at the time of his resignation was 147, after deducting for deaths and removals nearly one and one half of the original number. There was but one communion while he was pastor, in which there was no addition. Mr. Tracy was followed by Rev. Stanley B. Roberts four years ago, who has just closed his pastorate and removed to Utica. During Mr. Roberts's labors there were added to. The pulpit is now supplied by their new pastor, the Rev. Augustus Frederick.

Mr. Hungate closed his four years' pastorate with the Baptist Church and accepted a call from the Baptist Church of Hornellsville. Mr. Hungate's labors were acceptable to his people and his removal was very much regretted. Within the past eight years the Methodist Episcopal Church has had phenomenal additions, and the other churches report satisfactory gains.

The Catholic Church has been organized about twelve years. It numbers about 128 members. Service is held once in three weeks. Father Eugene Pagani, the priest, is very popular with his church, and has made hosts of friends outside of his own pastorate. At the present time he is under treatment for disease of the eyes, which has nearly deprived him of sight. All who know him wish him a speedy recovery.

The Olivet Baptist Church was organized in 1884. The Rev. R. Kocher was pastor four years and was succeeded by Rev. D. T. Van Doren, May, 1888, to September, 1890; Rev. N. C. Hill, from October, 1890, to February, 189i. The church edifice was built in 1885-86. and dedicated in 1886. The church has had a healthy growth up to the present time. Joseph Taylor, a licentiate and student of Cook's Academy, has supplied the pulpit since May last.

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