The History of Otsego County, New York


D. Hamilton Hurd

Published by Everts & Fariss, Philadelphia

Church Histories



PRESBYTERIAN church. In placing before the reader a history of the church, it is deemed proper to give it in extenso, as its organization was coincident with the
settlement of the place in 1740, and the annals of the church from that time to the present form, in a large degree, a history of the village. The Rev. H. U. SWINNERTON, A. M., the present talented and efficient pastor, added a valuable contribution to the historic literature of this locality, by the compilation of a work, entitle "An Historical Account of the Presbyterian Church at Cherry Valley, N.Y.," from which the following sketch is compiled:
The church was organized immediately upon the settlement of the locality, by Rev. Samuel DUNLOP, a graduate of Trinity college, Dublin. Tradition informs us that on the northern slope of the hill where was located the house of Mr. LINDESAY, now the residence of Mr. PHELON, was erected in the first days of the embryo village, a log church and school-house.
Mr. DUNLOP was not only a minister, but a scholar, and an earnest friend of that thorough education which has been so inseparable a part in the history of Presbyterians in Scotland, as well as all over the world. He became the first apostle of liberal learning beyond the towns on the coast and the Hudson. He at once began the teaching of the classics to the boys of the settlement, and to others who came from the scattering villages of the Germans on the Mohawk; and it is related of him that as he guided the ox-team at the plow, the lads followed in the fresh earth of the farrow, scanning the daily "stent" of Homer or of Virgil. He was the educator of a number of men who became eminent and useful in the great struggle which, some years later, evoked the energies of the youthful nation.
Mr. DUNLOP was an energetic man, and the statement has come down that, in his desire to meet his brethren in the ministry, made the long journey to New Hampshire, and attended presbytery. Though the records of that day, both of the presbytery and of this church, are lost, there can be little doubt that the distant charge of Cherry Valley was one of the  twelve churches which are said to have formed the early presbytery of Boston. At a later time a nearer point of support was found. The ancestors of De Witt CLINTON had settled at Little Britain, in Ulster county, near the Hudson in 1731. There grew up before the Revolution what was called the presbytery of Ulster; and that as their nearest neighbors, the church and its pastor seem to have been connected.
But his long trip to the presbytery was not the most distant journey this active man performed. He seems to have been capable of undertaking anything when he had a reason. He was the first person in Cherry Valley to make the voyage to Europe across the ocean. He was still unmarried, and it was now nearly seven years since he had left his friends in Ireland. When he started for America it was to seek a home to which he might  take the young girl who had promised to be his wife. But that engagement had prudently been made conditional; for, like those who seek their fortune on the Pacific coast in these days, it was not uncommon for the adventurer who started for the new world to be lost by shipwreck, by pirates, or by the Indians, and never be heard of after. It was too much to ask that the  happiness of her whole life should hang on such chances, and it was stipulated that if the young minister did not return within seven years the lady would be free. The time was almost out, and others had sued for her hand. To one of them she had at last yielded, and while poor DUNLOP was beating off the stormy northern coast, panting to make a harbor, the  preparations for the wedding were in progress. He arrived the day before the marriage, and the last day of the appointed term, claimed his bride, was joyfully accepted as one returned from the dead, and lead her away to his wilderness home. Poor lady! could she have known the scene of bloody violence in which she was to yield up her life, she might well have hesitated to embark.
The frontier settlement of Cherry Valley prospered and increased in population.
As years went by death claimed his share from the number of the people, and a spot was selected on a rise of ground, near the southern edge of the village, where they were laid away to rest, and many a rude slab, split from the limestone-ridge hard by, still marks the spot where a pioneer lies wrapt in his long slumber, but whose name no hand skilled with chisel was there to engrave. With their growing numbers better accommodations for their worship than the old log house could afford became necessary, and a frame church, the second edifice, was erected  within the limits of the little quiet grave-yard.
Like all the communities of our country, the constant struggles with the Indians or with the French gave occasion to develop those war-like qualities which were soon to be useful in the grandest effort ever made by any nation in the sacred cause of freedom. Frequent rumors of dangers required that the rifle should be shouldered by the head of the family, as he led his wife and children to the house of God, and that the sentry  should pace watchfully to and fro before the door, while the psalm was lifted up from pious hearts within.
Every man became in some sense a soldier, and even the efforts of the children in the village street were those of marching and maneuvering,-- the keen eye of the savage, peering from the brushwood of the overlooking hill, being at least once deceived at the sight of their parades into believing that real soldiers had arrived to garrison the place. Service in the old  French war promoted several members of the church to military offices of some rank, whose regular commissions are still preserved, and scare a man was there but had seen something of war.
The stern occasion for the use of all their bravery and all their endurance had now come. The Presbyterians of Ireland never yet wasted too much love on the oppressive government of Great Britain. The fathers of some of them had been in the siege of Londonderry and the battle of the Boyne, and we may be sure that they were Whigs. The stamp-act affair reached  them, and likewise did the proceedings in Boston harbor. When the news came of what had been done at Concord and Lexington (brought by a courier hastening west and leaving the country all on fire with his patriotic fury as he passed), there was hardly a man who did not resolve to take up the fight.  Before this, Cherry Valley had been included in a territorial division called Palatine district of the county of Tryon. A  standing committee of safety was formed for the district, with sub-committees in every hamlet. They were under the rule of the family of Johnstons, zealous royalists, who formed the centre of a nest of Tories at Johnstown. Little formidable in themselves, they were made so by reason of their entire control of the great Indian league of the Six Nations, who infested the forests of the whole region. The little church was the scene of the first meeting of the committee, which convened the people to denounce the attempts of the Tories by a bold stroke to carry that part of the country over to the side of the oppressors. By subverting the grand jury and judges assembled in the spring of 1775 the actions of congress had been denounced, and it was hoped thereby to array these settlements against the cause of  independence. The patriots in the church subscribed the following article of association in opposition to that attempt. (listed page 14) 
Thus our church, consecrated already as a set of piety, became a cradle of liberty and a theatre of heroic action.  Surely, not more adventurous was it to sign the Declaration of Independence in that old State House at Philadelphia than to write one's name on that paper in the rude frame church in the grave-yard at Cherry Valley.
These Presbyterians were the more exasperated in that a large body of Roman Catholic Highlanders, their own apostate countrymen, as they regarded them, formed part of the array at Johnstown with which they were threatened. In a letter to the committee at Albany, imploring help to save the frontier for freedom, they concluded as follows: 
"In a word, gentlemen, it is our fixed resolution to support and carry into execution everything recommended by the Continental Congress, and to be free or die."
A document, still extant, shows in what regard the Christian Sabbath was held by them in the grand Centennial of a hundred years ago. The question was not then whether Sunday is a day of holy rest or a day of worldly pleasure. The following is a letter written from Cherry Valley in reply to a citation to convene with the committee at a meeting appointed for a certain Sunday. It reminds one of the reply of the apostles when they were forbidden to preach. "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye: For we cannot:" Cherry Valley, June 9th, 1772. SIR: We received yours of yesterday relating to the meeting of the committee on Sunday, which surprised us not a little, inasmuch as it seemed not to be in any alarming circumstance; which, if it was, we should readily attend. But as that does not appear to us to be the case, we think it is very improper; for unless the necessity of the committee sitting superexceed the duties to be performed in  attending the public worship of God, we think it ought to be put off till another day. And therefore we conclude not to give our attendance at this time unless you adjourn the sitting of the committee till Monday morning. And in that case we will give our attendance as early as you please. But otherwise we do not allow ourselves to be cut short of attending on the public worship except the case be so necessitous as to exceed sacrifice. We conclude with wishing success to the common cause, and subscribe ourselves the free born sons of liberty. John MOORE, Samuel CLYDE, Samuel CAMPBELL. P. S. If you proceed to sit on the Sabbath, please to read this letter to the committee, which we think will sufficiently assign our reasons for not attending.
These were men who could fight as well as pray. Of the three, the first was disabled, but the second, then a major, and the third, then a lieutenant-colonel (with a brother of the latter, who was killed), were the only men from Cherry Valley in the battle of Oriskany, and at the close of that stubborn and bloody action led off the remnant of the regiment of Colonel Cox, who was killed.
In 1778 a fort was erected on the hill where was located the church and school-house, the entire establishment being surrounded by a stockage. The second edifice thus became the church within the fort. We have now traced the history of the church to the massacre.


The POST REVOLUTIONARY church. The principle source from which the following portions of this recital are drawn is an exceedingly interesting MS. volume, inscribed in a beautiful hand resembling copperplate, "The Records of the Presbyterian Church and Congregation in Cherry Valley, Anno Domini 1785." Besides this, which is chiefly a chronicle of the temporalities, the Records of the Session are extant in four volumes, commencing in 1804.
The thread of the history is abruptly resumed with the following and quaint and touching entry upon the first page of the old record-book. "We, the Ancient Inhabitants of Cherry Valley, in the County of Montgomery, and the State of New York, having Returned from Exile finding ourselves destitute of our Church officers, viz., Deacons and Elders. In consequence  of our difficulties, and other congregations, in similar circumstances, our legislature thought proper to pass a Law for the Relief of those (viz., An act to encorporate all Religous Societies passed April the Sixth, One Thousand Seven Hundred and Eighty-four). In compliance of said act we proceeded as follows: ADVERTISEMENT. "At a meeting of a Respectful Number of the Old Inhabitants of Cherry Valley, it was agreed  upon that an Advertisement be set up to give notice to all the former Inhabitants that are Returned to their Respective Habitations to meet in the Meeting House yard on Tuesday the Fifth Day of April Next at Ten O'clock before Noon, then and there to choose Trustees who shall be a Body corporate for the purpose of taking care of the Temporalities of their Respective Presbyterian Congregation agreeable to an act (etc.)  "Cherry Valley, March 10, 1785. "Samuel CLYDE, Justice of the Peace." 
Thus, with neither minister nor missionary nor any of those specially qualified persons at hand who are generally the prime movers in religious undertakings, not even a deacon or elder, the forlorn remnant of the people of Cherry Valley who had escaped the ravages of war and of the massacre, true to their pious training, out of their desire to worship God, and under the leadership of the civil magistrate, assume that right to form themselves into a church, which is inherent in Christians in such circumstances, without regard or precedent or ecclesiastical succession. The war, which so severely tried the colonies, received its finishing stroke in the surrender of Cornwallis at Yorktown in October, 1781; but it was not until late in 1783 that the armies were disbanded, a treaty with Great Britain having  been signed in September that year. For a space the energies of the young nation seemed paralyzed with its efforts, and with the vision of success. It was not till the second year after this that the survivors of Cherry Valley came to search among the thicket of young vegetation for the boundaries of their farms and the relics of their home. They met informally, as we have seen, to take measures for the rehabilitation of their church, and the advertisement was set up in March, 1795.
There is something extremely impressive in the thought of that assemblage of returned "exiles" in the meeting-house yard, deliberating in the cold March air, amid the blackened ruins of their sanctuary and the graves of their dead, upon the prospects of rebuilding the house of God. The artist, seeking to perpetuate upon the canvas the spirit of that earnest period, could scarcely find a more fitting subject for his pencil. Great drifts of snow there frequently still cover the ground at that season; but, if otherwise, we may imagine the unpromising features of the landscape which formed the ground of the picture; the arching stems of the raspberry making a tangle over the low gravestones, through which it was difficult to walk, the trees bare of leaves; the nearer hills lonely and gray, save where patches of hemlock varied the tone with touches of blackness;  and the distant summits far down the valley fading to shades of cold steel-blue under the cloudy and threatening sky. The costumes of the figures, the brown doublet or heavily caped greatment of gray; the blue Continental uniform, and rough hunter's legging of leather, would give diversity to the group; but what a master-hand must not it be that could render the firm and rugged lines in the faces of the men!
The names of twenty-one electors are recorded who elected three trustees, Samuel CLYDE, John CAMPBELL, Jr., and James WILLSON. The last accompanied LINDESAY in 1739 when he came to locate his patent, and seems to have been the surveyor. He purchased a farm in 1745, and the old parchment deed describes him as the high sheriff of Albany county, which at that earliest period extended over this district. The returning officers were Colonel CAMPBELL and Wm. DICKSON, the  latter the ancestor of Rev. Cyrus DICKSON, of New York.
The corporate body was kept up from this time forward; but in the first years the church was left to care for itself without the assistance of a regular minister, worship being maintained with such temporary help as could from time to time be procured in a region so isolated. By 1790 a meeting-house had been erected, but from subsequent records of the post-revolutionary church seems for many years to have been without regular furniture, and in the barest possible condition. In 1796 the names of fifty-four others are entered as "members of the first Presbyterian congregation." Among these is that of Rev. Solomon SPAULDING, a man whose literary labors subsequently became an instrument in supporting the most scandalous imposture our county has produced. We read in  Scripture of an old prophet at Bethel, who preferred dwelling among the ten tribes to ministering to the faithful people, and whose preference therein ultimately led to deplorable mischief.  Mr. SPAUDLING doubtless anticipated no such results, but having abandoned the ministry, he devoted his leisure to some unprofitable speculations about those same lost Tribes of Israel.  On this he wrote a romance, detailing an imaginary history, and identifying them with the aborigines of this continent, whom he describes as coming to this country by a log journey through various lands from Jerusalem, under two leaders, Nephi and Lehi, and giving rise to the traces of art and civilization which exist in the mounds, and other relics which still are so perplexing a problem to scholars. The MS. of this work being sent to a printing-office, where its absurdity caused it to be refused, it was copied by one RIGDON and thence came into the hands of Joseph SMITH, the pretended prophet of the "Latter-Day Saint," became the source of the pretended revelation of the "Golden Leaves," and now survives, with a few additions from  Scripture, as the Book of Mormon.
Somewhere before this time an energetic effort was made in behalf of education and a handsome building was erected for an academy, which long exerted the happiest influence on the culture of the neighborhood, and sent out numbers of men who became prominent throughout the country. Mr. SPAULDING appears to have taught in this institution, and doubtless he occasionally preached in the church, and baptized the children.  But in this year both church and school were to secure the services of a man whose labors in the latter soon raised it to great efficiency, and who himself rapidly rose to eminence as an eloquent divine and efficient supporter of education. An entry in the Record, Aug. 15, 1796, states that the question "whether this society will give the Rev. Mr. Eliphalet NOTT a call to settle as our minister," was carried in the affirmative, and a subscription opened to raise money for his support.
Dr. NOTT came from Connecticut in the summer of 1795, as a licentiate missionary to these parts, being then at the age of twenty-one and recently married; reaching the place by the great turnpike from Albany, to which this country was soon to be opened up for rapid development, but which was then only recently cut through, and passable only on horseback. He himself describes the pleasing emotions with which he gazed down upon the smiling valley with its nestling village and waving cultivated fields, after the rough uninhabited country which intervened for long distances between it and the more easterly settlements. * Filled with melancholy thoughts at his lonely situation in a region so distance, and where he supposed all would be entire strangers, he stopped at a house to ask for some refreshment, when to his surprise he was greeted by name. It was an old Connecticut acquaintance, Mr. Ozias WALDO, who received him most cordially and at once urgently besought that he would tarry and take charge of the church, of which himself long after continued an active and useful member. Engagements further on required Mr. NOTT's attention; but the call was  made out, and after some hesitation he returned and took up his labors as both preacher in the church and teacher in the academy, which was soon thronged with pupils. In his letter of acceptance, a characteristic document recorded in his own hand, he dwells on the "distance from ministerial assistance and advice" as making him hesitate, but speaks of the prevalence of infidelity and the "destitute and broken state" of the society, which he calls a "solitary Zion," not as deterring, but as the reasons for not "deserting" it.
* Memoirs of Dr. NOTT
A proposal that the call should require Mr. NOTT to "put himself under the direction and inspection of the presbytery of this State," seems to have led to the appointment of Mr. SPAULDING to present the call to presbytery; but apparently nothing was done, for the young preacher was not ordained till he became pastor in Albany. He himself, however, in one of his letters, relates the circumstances under which he was led to  become a Presbyterian. On his way to the west he stopped at Schenectady, and going into a prayer-meeting was asked to preach by Dr. John Blair SMITH, the president of Union college. In a long conversation afterwards he explained the object of his journey, which was as a missionary of the  Congregational church. But he was deeply impressed with the views of his host, that as the New England people and the Presbyterians in the new region were so much in accord on points and doctrines, it seemed unwise and unchristian to encourage them in maintaining a profitless division of their  strength, that they sought to be induced to unite, and join efforts in the Master's cause. These arguments gave a new direction to the young man's life; he abandoned Congregationalism, and lent his influence to form that "plan of union" which led to the building up of so many large and prosperous churches. There is no record of the results of his labors as the supply of the little congregation, and his stay extended to but two years. But he here first established his household, made ties of friendship which lasted as long as his extended life, and formed that attachment for the place which caused it ever to dwell in his memory among his most pleasing associations. He loved to revisit the beautiful valley which had been the scene of his early endeavors, and in his old age he resolved plans for giving it lasting benefit by aiding in the establishment of its ancient academy on the basis of a substantial endowment.
In 1798 his young wife was conveyed for her health to Ballston Springs, whose waters were already becoming famous.  There is some obscurity in the accounts, but it appears to have been at this time that he tarried at Schenectady, being on his way to see his wife, and to attend a meeting of the presbytery of Albany at Salem, when Dr. SMITH, after hearing him  preach, urged him to return by way of Albany, and occupy the pulpit of the Presbyterian church there which was then vacant.  Whether he was then already a member of the presbytery, as his Memoirs state (in which case we could expect that he would have been ordained and installed, on being received by it, over his Cherry Valley charge), or whether he made his journey for the purpose of connecting himself with the presbytery, with installation then in view, is not clear. At all events the journey lost him to Cherry Valley; he preached at Albany, was immediately called to that important charge, and a few years later had become famous among the clergymen of the country.  In 1804 he became president of Union college, where for an extended period he filled that sphere of eminence and  usefulness, whose events are a part of the history of our progress during the past century.
By loss of its minister the little church was again left to its own meagre resources in its difficult struggle, and several years elapsed before it secured the services of a regular pastor.  Trustees were regularly elected each year, but no minister is mentioned, except Mr. SPAULDING, till 1802, when Rev. Thos. Kirby KIRKHAM was employed for at least one year,  one-quarter of his time to be devoted to Middlefield. In Dr. NOTT's time efforts had been made to furnish the church, and the proposal started to erect a better one. It seems to have been greatly needed, for so unattractive was its appearance that is is related that a traveler on passing it exclaimed, "that he had many times seen the house of God, but never before had he beheld the Lord's barn!" It stood on the site of the previous one in the  grave-yard, a plain building, fifty feet square, without steeple or ornament. Within was a gallery on three sides, and on the fourth was a round, barred pulpit mounted on a post, the pews being of the high-backed, square, uncomfortable pattern usual at the period, neither padded nor cushioned. For many years there was neither chimney nor stove, any more than the old Covenanters had when they met in conventicle on the Scotch hillsides. The feeble warmth of the foot-stoves carried by the women barely sufficed to keep the congregation from freezing as they listened to Dr. NOTT's young and fervid oratory in the keen air of winter. The writer has more than once preached in Cherry Valley when the thermometer outside was at eighteen or twenty degrees below zero; and when it was at that stage inside, what must not have been the devotion that could keep a congregation together! We do not wonder at finding a record that there should be but one service at that season of the year.  Mr. KIRKHAM's labors seem to have led to little fruit, and he appears not to have been re-engaged.
We have seen that the church was organized hitherto in that somewhat informal manner which circumstances permitted. A body of Christians desiring to worship God, they had builded a church and employed ministers to maintain the ordinances so far as they could be obtained. They evidently endeavored to regain the presbyterial recognition which they had before the war; but this their remoteness prevented, or their insignificance failed to evoke. Mr. NOTT being without ordination prevented the  institution of new elders, though one or two who had been such in the old church are believed to have been on the ground. Old "Deacon" John MOORE had been a chaplain in the first provincial congress of New York, in 1775, of which he was a member. With such facts it would seem an absurd piece of punctiliousness to assert, on account of some unavoidable defects, that they were not a church. An army does not cease to be an army because its officers have fallen. They had the fact that they were a Christian body united for worship; they had set up the house of God sixty years before. Old Dominie DUNLOP had gone hundreds of miles to presbytery; as soon as they returned from exile, before their own houses were rebuilt, they had solemnly met in the grave-yard to rehabilitate the sanctuary. The church members were there, and they called themselves a "Presbyterian church and congregation." They had one pastor, and had employed at least two other preachers of the gospel.  No temporary neglects or flaws in the strict routine of ecclesiastical order could destroy the fact that they were a church of Christ and a Presbyterian church. But despite all this a precisian now appears who swept it all aside, and, seemingly on his own responsibility, took it in hand, forsooth, to give it existence, and at the same time to impress upon it a new character, and introduce usages entirely foreign to its wont. In January, 1804, Rev. Isaac LEWIS came from Cooperstown, then a small place not long settled, and finding the church without a pastor or active officers (though the members still held  together, and meetings for prayer were kept up weekly), not only lent his assistance to ordain elders in the church but treated it as if it were not in existence, as the record runs in the session-book, "organized into a church" a certain number, only fourteen in all, whose names are recorded. Mr. LEWIS, the author of this doubtless well-meant, but rather sweeping and  gratuitous measure, was a Presbyterian, but seems to have been reared under Congregational usages, and it was under his influence and at this time that the church was led to impose upon itself a long and domatical "confession of faith" and "covenant" after the Congregational fashion, apparently ignorant, or else forgetful, that the proper and only authorized  standards of the Presbyterian church are those of the Westminster assembly, adopted by general assembly in 1768.  Half a dozen years later, Mr. COOLEY, better acquainted with the Presbyterian ways, brought this anomaly in the practice of the church to the notice of session, and appended a note to the record, stating that "the session thinks it not proper to require it of members, inasmuch as the printed confession of the Presbyterian church (i.e. the Westminster) clearly and fully express all articles of faith and practice derived from the Word of God." (1811.) Notwithstanding this repudiation some later pastors revised the use of them, and in 1854 they were printed in pamphlet form. In August, 1873, they were formally set aside by session, and the action, with the reasons for it, entered upon the minutes.
The effort secured little fruit beyond amending the organization and enrollment of the fourteen members. There are evident traces that the innovation was displeasing to the church on the simple terms of repentance towards God and faith in the Lord Jesus Christ, and under the old Westminster symbols, literally construed, and with the largest respect for the right of private judgment, as was usual in the Scotch church.  Not till three years later did any of the old stock allow their names to be entered, when four only were received, not on their subscribing to the covenant, but on the ground that they had been members in Mr. DUNLOP's time, while many others remained out altogether, as we infer from the absence of so many of the old names, especially of the men, from the roll. 
A long narrative, under the date 1806, records the goodness and mercy of God in answering the prayers of the church for an "ambassador to watch over the flock of Christ and warn sinners to repentance," by the arrival of Rev. Geo. HALL, who was called in February on a salary of $500.
The old church was now so out of repair as to be dangerous to health in winter, and it was proposed that service be held in "the south room of the academy, excepting on every 5th Sabbath that the Episcopalians expect their pastor to preach there," which is the first notice of a worshipping body of Episcopalians among us. The pastor referred to was doubtless  the widely useful Father NASH, the pioneer of Episcopacy in these parts. The old meeting-house told on Mr. HALL's health severely, and he resigned in 1807. 
Luther Rich, a name often seen on the records, was in 1801  elected to the constitutional convention, of which Aaron BURR  was president, as was Joseph CLYDE in that [omitted] of 1821.  Rev. Andrew OLIVER was then pastor at Springfield, and appears  to have lent his service to our church from time to time during the  three years before a pastor was again settled. In Mr. NOTT's  day the Springfield church is spoken of as applying for his  ministration for half the time, an overture which was refused, but  which shows there was a church there as early as 1797. In 1800,  Rev. Jedediah BUSHNELL, a missionary, visited the place, and a  revival broke out, which extended to several other towns, and  seventeen persons were added to the church. Mr. OLIVER  became their pastor in 1806. The Baptists had formed a church  in Springfield in 1797, under Elder Wm. FURMAN, which  flourished.
Rev. Jesse Townsend preached in the summer of 1810; but  at the close of that season was to begin the first extended pastorate  of this period of the old church. It was that of Rev. Eli F. COOLEY,  LL.D., a well-educated, prudent, and able man, who had graduated  at Princeton in 1806, and having concluded the required three years  of theological study, came as a licentiate of the presbytery of New  Brunswick, and began to preach in October, having been called  in August. An earnest effort was made to secure his services, and  $600 having been raised on his salary, he determined upon a  permanent settlement, and was installed by the presbytery of  Oneida in February following.
The fourteen members had, in the six years till he came, risen  to thirty-seven, but when he retired, in 1820, the list had swelled  to two hundred and twenty-six, the best evidences both of the  prosperity of the place, and the efficiency of his labors. But,  notwithstanding this, he was compelled to resign in March, 1820,  on account of the inadequate support. He died, at an advanced  age, in 1860.
Among the more prominent men whose names are associated  with the church at this period and the years succeeding were,  as trustees, Lester HOLT, Levi BEARDSLEY, James BRACKETT,  Isaac SEELYE (sic), Jabez D. HAMMOND, most of whom were  lawyers of great ability. The last mentioned was an author of  considerable merit. His "Political History of the State of New York,"  and "Life and Times of Silas Wright," are works of standard  authority, and extremely valuable contributions to historical  literature. He was a member of congress in 1815-18. Mr.  BEARDSLEY was a prominent citizen and a lawyer of wide  reputation.

Dr. Joseph WHITE and Alvan STEWART were widely known  and universally respected, the former (who, though an Episcopalian,  co-operated with the church for some time) as a physician of  remarkable capacity, whose practice embraced an area of very  great extent, the latter as a radical reformer and man of original  genius and great wit, who became one of the earliest apostles of  the temperance cause and in the abolition of slavery. As elders,  besides Joshua TUCKER, Elijah BLECHER, and Jason WRIGHT,  who begin the list, the most efficient were Ozias WALDO, Samuel  HUNTINGTON, James O. MORSE, and David H. LITTLE.  Mr. Little, an elder from 1832 to 1870, when he removed to  Rochester, was identified with the religious concerns of this region  till his death, in 1873. James Otis MORSE, an elder from 1821,  was eminent in the law, and exerted a wide influence in public  affairs. His portrait and that of his wife, two remarkable pictures,  the work of the great inventor of the telegraph, in his early artist  days, adorn the walls of the family mansion. Portraits of Dr. and  Mrs. WHITE, by the same hand, are in the possession of their  descendant, Mrs. A. B. COX. Perhaps the most zealous and  certainly the most successful among the long list of ministers this  church has had was Rev. John TRUAIR, who was called in July ,  1820, he having, with Mr. COOLEY, Mr. OLIVER, and others,  formed the presbytery of Otsego in 1819, when the old Oneida  presbytery was divided. He was of English birth, a man educated,  talented, and full of vim; of excessive activity, of great and  persuasive powers as a speaker, and so successful in bringing souls  to Christ as to merit comparison with preachers of the type of Mr.  Moody. His pastorate, though of less than two years, was a time  of extraordinary growth. Forty-six persons were at once added to  the church in the fall of the year he came, and one hundred and  twenty the next. Traces of his activity are seen in the frequency  with which he assembled his efficient session, thirty-eight sittings being held in the year and three-quarters while he was pastor,  and sometimes as many as six in a single month. He was seized  with great zeal to save the godless seamen of New York; and his  vehemence is exhibited in the fervid and urgent reasoning of a  long letter he recorded, when beseeching permission to withdraw  in order to undertake work among the unpromising class, to which  he had received an earnest summons, and for which his rugged  eloquence no doubt eminently fitted him. The value the church  placed in this extraordinary man is seen in their granting him six  months' leave of absence, owing to ill health, with continued pay,  and supply his pulpit, Rev. Charles James Cook being secured  for the purpose. His request was most reluctantly consented to.  He had the restless, untiring spirit of an evangelist and successful  harvester of souls, for which the seed had been planted by faithful  predecessors. The pastoral relation was dissolved March 24, 1822, and on the following Sunday he celebrated his last communion  with the people who prized him so well, eight more having been  added to the church, making one hundred and seventy-four in all,  and swelling the list to four hundred, certainly a strong church for  that day.
Before Mr. COOLEY left, a serious effort had been made to  erect a new church by the appointment of a committee, among whom were Mr. MORSE and Oliver JUDD, the latter the head of an ingenious family who came from Connecticut, and established themselves in the manufacture of iron, and all of whom being musical, long sustained the efficiency of the service of song. Edwin JUDD, who might have been called like Aristides, the just, bore the character of a Nestor to the village, and sang in the choir for forty years, scarcely missing a Sunday.  Mr. TRUAIR imparted fresh energy to the building movement, but his departure delayed the plan for a few years longer. The church, however, was not to sink again into inactivity, for scarce a month had passed when Rev. Charles FITCH, a Princetonian licentiate, was called, and Aug. 22, 1822, he was ordained. The old church was now too ruinous for use; a proposal to repair it  was negatived, and a fresh committee instructed to devise ways and draft a plan for another, the services being held meanwhile in the Lancasterian school-house. An inkling of the usages of life at that period is seen in the record that a certain apprentice was suspended from the church for running away from his master to parts unknown; and entries of the period fill long pages with the painful and sometimes ludicrous accounts of regular trials in case of discipline. The conditions of religious life seem to have improved since then, and perhaps there has been some accession of discreteness to the church. Mr. FITCH was not well sustained, and applied for a dismissal November, 1824, leaving the spring following. Rev. James B. AMBLER succeeded as stated supply, from May, 1825, till July, 1827.  The efforts in regard to a new building were crowned with success in that year, and the WHITE FRAME CHURCH reared its handsome steeple to a height of about a hundred feet in the air. It was in the classic style then so universally in vogue; apparently modeled after one of the numerous churches of Sir  Christopher Wren, and became in its turn the model of many churches in this part of the country. In front was a portico with four elegant Tuscan pillars, above which rose the steeple, story on story to the summit, which was adorned with a tinned dome, and gilt ball and vane, the latter being the same that surmounts the present spire. The gallery occupied three sides, the pulpit being between the entrances, with choir and small organ above it. The old meeting-house was sold and the proceeds devoted to fencing the venerated and historic burial-ground, the new church having been built upon the site now occupied, a short distance  further up the street. The church was painted in that dazzling white so invariably chosen for the structure of the American village of the period whether to delude the beholder into the idea that he was gazing on classic forms in marble, or because white being as philosophers tell us, the sum of all the hues of the rainbow united, it was thought impossible to go wrong with it. It at all events seems to have been considered as the beau ideal for an element of harmony with the intense green of the window- blinds and the surrounding verdure. But it was a very pretty church as was, and still is the village itself; embosomed in lovely maples (thanks to an old fellow named GREGG, who set them out at a shilling apiece) and set round about with hills, whose tops were crowned with nodding forests, with its little irregular square, on which were the taverns, the bank, and the stores, and to which converged the four or five highways that came in from among the fragrant fields in as many different directions and with  its three or four churches, its pleasant houses, and green, shady lawns. The demands of business had led to the establishment of the Central bank as early as 1816, being then the only bank in this region, and in 1829 Mr. Horatio J. OLCOTT came here as its cashier, since which period his name has been a part of the history of the church, and a power in the financial concerns of the region being a most serviceable supporter of the former in various capacities, especially as the efficient treasurer, and becoming an elder in 1875. Many of those who had been prepared for life in the academy reaped success in various fields, and as its importance as a place of enterprise declined some of  them gradually returned to enjoy a more leisurely life, and the old village assumed the air of a place of prosperous and quiet retirement. The sulphur waters of Sharon and Richfield, on either hand, began to attract numbers of people every summer in search of health or of purer air, who loved to drive out to Cherry Valley to enjoy its charming and extensive prospects, and those of them that were privileged share the social cheer of its delightful homes.
Among those who came back to enjoy the felicities of rural life at different times were Judge George D. CLYDE and Samuel CAMPBELL, Esq., who retired after successful careers and Henry ROSEBOOM, who retired from mercantile life. All were descended from old settled families, and by their interest in church affairs greatly compensated for the love of those who were departing. Mr. CLYDE, who returned in 1852, was judge of the county of Columbia, and died in 1868. His was a family of influence, his grandfather, Colonel CLYDE, having been the magistrate under whose call the church had reassembled after the war.
Rev. C. W. D. TAPPAN was called March, 1828, but was dismissed at the end of the year. The accessions were slender at that period, and causes had begun to work which greatly diminished the importance of the village, commercially, as well as the prominence of the church. As I have hinted, the character of the place was changing through causes that were irresistible; new lines of travel were opening up which diverted that stream of life which had hitherto poured through and drained off much of its young and enterprising talent. The Erie canal was completed in 1825, and a few years later the locomotive followed along the level stretch bordering the Mohawk, and across the low divide to the lakes, which constitute the natural channel of commerce from the east to the west. The old highway along the hills became a deserted country road. The mere rivulet only of traffic was left from the south to the canal and railway. At a later time this also was dried by the building of the Albany and Susquehanna railroad south of us; when it became necessary for us to regain communication with the outer world by a railroad of our own, or sink into entire insignificance, an ineffectual attempt towards this same end by carrying a plank-road to Fort Plain, in 1850, only serving to demonstrate the necessity. This however, is anticipating.
When Rev. Alex. M. COWAN was called, Oct. 8, 1829, there were still 212 members, but at the end of his time, notwithstanding some 50 additions, the losses being greater than the gain, the total had fallen to 208. Installed February, 1830, he remained till September, 1833. Frequent mention is now made of dismissals to the two Methodist churches of the village, which about this time began to spring up, besides numerous others of that and other denominations in every surrounding hamlet.
From this period to the year 1868 the church was under the pastoral care of the following, sucessively: Rev. William  LOCHEAD, Albert V. H. POWELL, William LUSK, Geo. S. BOARDMAN, John G. HALL, James H. DWIGHT, Alex. L. TWOMBLY, Edward P. GARDNER.
The history of the church is thus brought down to the time when the present pastor began his labors, May, 1868, his call being dated February 26, and his installation taking place June 18 of the same year.
From the narrative as a whole the following may be derived as a general summary. The church, founded in 1741, has existed over a period of one hundred and thirty-five years. It has had five successive church edifices in three different locations. It has received the labors of twenty-two different ministers, including the present, besides occasional temporary supply. Of these twenty-two, fifteen have been regularly installed pastors. Mr. DUNLOP's pastorate was violently ended after he had been on the field for thirty-seven years. Mr. COOLEY served ten years, and Mr. HALL seven. The other pastorates ranged  from five years to one or two.
The following is the list, with the years of their labors [pastors printed in small caps; stated supplies in roman; other supplies in italics]:
(I used p for pastors; s for stated supplies; o for other supplies) p Samuel DUNLOP.....1741-78
s Eliphalet NOTT.....1796-98
s Thos. K. KIRKHAM.....1803-04
p Geo. Hall.....1806-07
s Jesse TOWNSAND.....1810
p Eli F. COOLEY.....1810-20
pJohn TRUAIR.....1820-22
o Charles Jas. COOK.....1822
p Charles FITCH.....1822-24
o Evans BEARDSLEY.....1825
s Jas. B. AMBLER.....1825-27
p C. W. D. TAPPAN.....1828-29
p Alex. M. COWAN.....1830-33
p Wm. LOCHEAD.....1834-38
p Alabert V. H. POWELL.....1838-39
p William LUSK.....1841-46
p Geo. S. BOARDMAN.....1847-49
p John G. HALL.....1850-57
s Jas. H. DWIGHT.....1857-58
p Alex. S. TWOMBLY.....1858-62
p Edward P. GARDNER.....1862-67
p Henry U. SWINNERTON.....1868
The following is a list of the elders since 1804, twenty-two in
Joshua TUCKER*.....1804
Elijah BELCHER+.....1804
Jason WRIGHT+.....1804
John HORTON*.....1807
John HORTON, Jr.+.....1807
Ozias WALDO*.....1807
John GAULT*.....1808
Jesse JOHNSON*.....1814
James THOMPSON+.....1814
James CHURCH*.....1816
Hugh ROBINSON*.....1819
Ephraim HANSON+.....1819
Samuel HUNTINGTON+.....1819
James O. MORSE*.....1821
Alfred CRAFTS*.....1821
Benjamin TUCKER+.....1832
David H. LITTLE*.....1832
Hubbard METCALF.....1840
Charles G. HAZELTINE+.....1853
A. Beach GILES+.....1853
Elijah R. THOMPSON.....1875
Horatio J. OLCOTT.....1875
* Deceased + Dismissed to other churches
The names of eight hundred and sixty-four persons are on the extant roll who at different times have been members of the church from 1804. There is no list of the members previous to the massacre; but presuming that as many as one hundred and thirty-six must have been gathered during the long ministry of Mr. DUNLOP, we may make the total one thousand. The old church has, therefore, in heaven and on earth a numerous flock, even as it has had many shepherds. It has had a long history, and has not existed in vain. Its honorable record is worthy of preservation, and there is a feeling of satisfaction in preservation, and there is a feeling of satisfaction in submitting the story of its career as of a duty performed such as one generation owes to those which have preceded it. On the 14th of May, 1872, the board of trustees received the following generous and unexpected proposal in regard to a new church edifice: To the Trustees of the First Presbyterian Church of the Town of  Cherry Valley:
Gentlemen,-It is more than forty years since your present  church edifice as erected. Extensive repairs would be necessary to render it comfortable for the society. I propose to render repairs unnecessary by the erection of a new church edifice, and accordingly tender to you this proposition. If you will authorize me to dispose of the present building in such a manner as I may deem best, I will cause the same to be taken down or moved away, and build and finish on the same site, ready for use by the congregation, a suitable edifice of stone.  In this undertaking I am mindful of my family's connection with the town since its early settlement, and of that family and personal connection with the church which has continued for four generations, and propose to erect a building which may serve as a grateful memorial to my beloved parents and dear sister, deceased, and which, while it will be an ornament to my native town, will, I hope, prove a pleasant and attractive religious home for many coming generations.
Thankful to Almighty God for the numerous blessings bestowed upon my family and myself in the years that have passed, and for the opportunity to devote a portion of His good gifts to me to His service, I am very truly your friend and co-worker. Catherine ROSEBOOM Cherry Valley, May 4, 1872.
This liberal offer was of course accepted, and on Sunday, May 19, 1872, divine services were held for the last time in the old church. It was soon after taken down, and on the 11th day of the following month the foundations for the new edifice were begun.
No sacred deposits were found in the old foundation. The corner-stone was laid July 25, a brief historical account of the church (published in the Gazette of August 4) being  deposited in it, with other documents and mementos. The work proceeded without accident, attaining its completion by Oct. 1, 1873, when the dedication took place, of which a full account was also published in the Gazette, with a description of the building. It was a beautiful day, and a great concourse of people filled the building to overflowing. The printed programme bore a list of the chief dates in the history. After the invocation and some responsive psalms, the keys of the edifice were received from the donor, Miss Kate ROSEBOOM, and delivered to the trustees for the use of the people, by Hon. William W. CAMPBELL, who accompanied the act with a short address, reviewing the career of the church in the past. After a reply by Mr. H. J. OLCOTT, on behalf of the trustees and the people, expressive of their thanks for the gift, the sermon was preached by Rev. Anson J. Upson, D.D., of Albany, from Psalm cxxii. The church was then solemnly dedicated to the service of God in prayer by the pastor, and after addresses by Rev. P. F. Sanborn and F. B. Savage, the audience passed to the lecture-room, where a repast was spread.
Nelson M. Whipple, Esq., of Brooklyn, is the architect of the building. The style chosen is the early English, inclining to the decorated. Three varieties of stone enter into the composition of the walls, dark blue limestone, with light gray foundations and coigns, and red New Jersey sandstone arches and copings. While extremely plain, it has an air of great solidity, and presents an appearance of cheerful dignity and conscientious treatment. The interior is finished in solid walnut, the walls and windows being richly decorated in warm colors, and the upholstering, etc., of deep crimson, in good keeping. The edifice has a clerestory nave and two aisles. The spire, which is 150 feet high, occupies one angle, and being the point of connection between the church proper and the lecture-room adjoining, constitutes the central feature of the front as a whole. On the south face of the tower is the monogram, C. R., worked in the masonry; and over the porch the initials of the architect. Beneath the rear part is a handsome parlor, with suitable closets, and a pastor's room, connecting with the pulpit. These apartments are the special quarters of the Ladies' society, an institution which was formed in 1868, and which has since always been a most and useful adjunct in the work of the church. Each new project has generally here been taken up and commended to the support of the  congregation. By this means there have been successively undertaken improvements in the heating and lighting of the old church and session-house, repairs on the parsonage and on the organ, carpets, upholstery and pulpit furniture for the new church, the gas machines and fixtures, furnishing of the parlor, etc., besides much benevolent work. It has thus proved a highly useful vehicle in developing the activity of the church, besides affording a pleasing medium for social intercourse. Ample accommodations for the Sunday-school are afforded in the lecture-room, which has a primary school-room attached.
A most gratifying increase of interest was at once noticeable, several persons being received into the church on the first Sabbath of its occupancy. In January, 1875, union services were held alternately with the M. E. Church in the observance of the Week of Prayer, Rev. W. F. TOOKE being pastor of that church, and laboring assiduously to deepen the impressions of the people An unusual degree of religious interest was developed. The meetings were sustained almost nightly till April, with effective assistance from Rev. Mr. Thurston, of Syracuse, and Rev. Mr. Blinn, of Cambridge, for some weeks. Twenty-six persons united with the church as the fruit of this effort, one-half of whom were men, and a number heads of families. A revival followed the present year in the M. E. Church, resulting in an unprecedented accession to its numbers, and in which we had a generous share. The general improvement in the state of religion is not the least happy effect of these blessed visitations, a deeper feeling of seriousness having been thrown over the entire community, awakening a more earnest prayerfulness, and exciting the hope that greater blessings are to follow. A Young Men's Christian Association has been formed, with a large number of members. The cause of temperance has received fresh attention of late years, and there is a stronger sentiment springing up with respect to that extremely important reform The progress during the period of eight years embraced in the present pastorate is indicated by the subjoined table, which gives the baptisms, the additions to the church and departures from it.
Year ending April, 1869...Mem. 121; recd by profession 3, 
letter 1=125 total; 2 died; 7 discharged; 2 adult baptisms
Year ending April, 1870...Mem. 116; recd by profession 7, 
letter 5=128 total; 2 died; 3 discharged; 5 adult baptisms;10 Infant baptisms
Year ending April, 1871...Mem. 123; recd by profession 1, 
letter 1=125 total; 0 died; 6 discharged; 1 adult baptisms;
Year ending April, 1872...Mem. 119; recd by profession 3, 
letter 2=124 total; 3 died; 4 discharged; 3 adult baptisms;2 Infant baptisms
Year ending April, 1873...Mem. 117; recd by profession 2, 
letter 5=127 total; 4 died; 4 discharged; 2 adult baptisms;1 Infant baptisms
Year ending April, 1874...Mem. 116; recd by profession 10, 
letter 4=130 total; 3 died; 3 discharged; 8 adult baptisms;3 Infant baptisms
Year ending April, 1875...Mem. 124; recd by profession 8, 
letter 0=132 total; 4 died; 4 discharged; 2 adult baptisms;1 Infant baptisms
Year ending April, 1876...Mem. 124; recd by profession 19, 
letter 7=150 total; 4 died; 2 discharged; 8 adult baptisms;2 Infant baptisms
Since added... recd by profession 13, letter 1=164 present total.
The loss of our academy has never ceased to be the subject of deep regret, and the constant prayer of the church has been that it might again be revived. There is now an encouraging prospect that this hope may be realized. A handsome site has been purchased in one of he most eligible parts of the village by the liberal lady who has already done so much for the church, to whom which a large lot has been added as a gift by Mr. OLCOTT and Mr. G. W. B. DAKIN jointly. The same lady has in contemplation the erection of a suitable academical hall for the purposes of the school, of which plans have been prepared by the pastor. There is a house on the property capable of being remodeled for the use of the principal. It is hoped that all details in the scheme of this enterprise (which are still under advisement) will soon be arranged, and that the ancient institution will then enter afresh upon its career of beneficent influence.
On the 4th of July, 1876, the Centennial of American Independence was made the occasion of unusual demonstrations and gratitude throughout the country. The Otsego  County celebration was held at Cherry Valley, and was an occasion of great interest. The presidency of the day was fittingly awarded to our venerable fellow-citizen, Hon. William W. CAMPBELL, who has been identified usefully with every local movement for many years. No other man has given such attention as he has to the traditions of this part of the country. It will not be inappropriate to close this account of the church with a brief notice of one who, by his careful labors, may be said to have saved an interesting chapter of American history from oblivion. I draw the following chiefly from a sketch given by his friend, A. Stewart MORSE, M.D., to the N.Y. Era, March 14, 1863. His ancestors, four generations back, formed part of the first body of settlers, the farm selected being that now occupied by himself. His grandfather was the colonel who is mentioned in Chapter II., and his father one of those who  were taken prisoners in the massacre of which he was the  last survivor. His mother was Sarah, daughter of the  redoubtable Colonel ELDERKIN, of Windham, Conn. Mrs. CAMPBELL was a remarkable woman, the mother, as she used to say, of forty-two feet of boys; there being seven of them, and each at least six feet tall. All became liberally educated, and most of them entered one or the other of the professions. The eldest was the widely-known Alfred E. CAMPBELL, D.D., of New York. Samuel retired from the  bar with an ample fortune, and resides on a beautiful estate at Castleton. John is chief engineer of the Croton water department of New York city. Augustus is a physician at Galena, and George resides at Cherry Valley. William, prepared like all his brothers at the old academy, was graduated in 1827 at Union college, of which he has been for many years a trustee, as well as one of the three visitors of the Nott Trust Fund. He pursued his legal studies in the office of the eminent Chancellor KENT, whose firm friendship was of great service to the young lawyer. In 1830 a society of literature and historical research was formed at Cherry Valley, out of which grew his labors on the "Annals of Tryon County," and a number of other  works of a historical and biographical character, whose value led to his being made a member of the New York Historical Society.
In 1843 he was elected to congress from the city district in which he resided, and in 1848 one of the justices of the superior court. After visiting Europe he retired to Cherry Valley, but was called forth to active life immediately in 1857, when he was chosen a judge of the supreme court of New York. Judge CAMPBELL's interest in his native  village and its old church has ever been peculiarly earnest, and he takes a just pride in his own and his family's long and honorable connection with them. He labored zealously to secure the construction of its railway, and for that service, as well as for his long and persistent efforts on behalf of the cause of education among us, with the others who have shared his labors, we owe him lasting obligations. The lovely grove of maples on his farm, which has long served in place of a park or common to the village on festal days, a favorite resort for the stroller or the picnic-party, was the scene of a grand ox-roast and jubilation on the occasion of the completion of the railroad, the locomotive as it passed the margin of the grove waking the echoes with its shrill whistle, and the hills giving back the unwonted sound with a clearness that seemed like the welcome to a fresh era in their long existence, and a new page in the history of the place. The same grove was also chosen as the place for the celebration of that joyful centennial occasion which has drawn forth such unusual expressions of mutual congratulation all over the country and to the perpetuation of whose memory this little account of an old church and its numerous brood of children is a small contribution. The METHODIST Church. The Methodist Episcopal church  of Cherry Valley was organized in 1828, by the Rev. Ephraim  HALL. The first meetings were held in the Lancaster school- house. The officers were Leonard FERRIS, Judson WELLS,  and James NICHOLS.
The first members with the above named were John C. HALL and wife, Wm. PRENTICE, Shepherd PRENTICE, Delevan BAKER and wife, Laura RUDD, James GALT and wife,  Mordeca CLARK and wife, George TAYLOR and wife.
The present church edifice was erected in 1835, and was remodeled in 1868. The original cost was $2500, and $1500 was expended in repairs and decorating. The dimensions are 58 by 45, with side and end galleries; seating capacity, 400. It was dedicated by Rev. Zachariah PADDOCK. The present officers are George CLARK, local preacher; Platt B. SHEARER, class-leader and exhorter; Joseph W. CLARK, class-leader and steward; George ECHERSON, class-leader and steward; Levi HARDENDORF, class-leader and trustee; Thomas WICHOFF, class-leader and steward; John S. GALT, class-leader; Lyman W. THOMPSON, steward and trustee; George SHERMAN, Sunday-school superintendent, and steward and trustee; Robert WALES, steward and trustee; William FOLARD, steward and trustee; Chauncey GALER, steward; John NUGENT, steward; Isaac La HOMADUE, trustee; Munson G. WADSWORTH, preacher; Thomas B. SHEPHERD, presiding elder. The number of members is 160. The following ministers have served this church: Revs. Ephraim HALL, James KELSEY, Isaac GRANT, Calvin HAWLEY, Lyman SPERRY, Joseph BAKER, Leonard BOWDISH, Lewis ANDERSON, Lyman A. EDDY, H. EREANBACK, Rosman  INGALLS, C. HARVEY, W. SOUTHWORTH, George PARSONS,  Barlow W. GORHAM, John M. SEARLES, John P. NEWMAN,  Moses L. KERN, L. D. PENDELL, Hiram S. RICHARDSON,  John T. CRIPPEN, Joseph SHANK, John W. MITCHELL, R. W.  PEEBLES, George W. FOSTER, J. B. SHERAR, Gordon MOORE,  Wesley F. TOOK, Munson G. WADSWORTH. -----
GRACE Church. This church was organized on the 13th day of  April, 1846, with the following persons as officers: Joseph W. BRACKETT and Henry ROSEBOOM, wardens; Benjamin DAVIS, George W. WHITE Charles McLEAN, B. B PROVOST, David L. WHITE, Joseph CALDER, Amos L. SWAN, and William OWEN, vestrymen.
The following were the first members of the church: Names of First Members. - Henry ROSEBOOM, Mrs. Henry ROSEBOOM, Mrs. M. E. BEARDSLEY, Mrs. Martha GILBERT, Mrs. Benjamin DAVIS, Mrs. A. LYDLEMAN, Mrs. J. LIVINGSTON, Mrs. A. B. COX, Mrs. Delos WHITE, Mrs. Joseph CALDER, Joseph WEBB, Mrs. Wm. W. FRANCIS,  Mrs. Mary McKELLIP, Daniel BURTON, Mrs. M. SHIPWAY, Miss. D. HUDSON, J. W. BRACKETT, Joseph PHELON, Mrs. Joseph PHELON, Miss A. PHELON, Miss Fanny GILBERT, Brayton A. CAMPBELL, Mrs. Brayton A. CAMPBELL, Mrs. Joseph WEBB, Mrs. Lucy SHANNON, Mrs. George CLARK. Present number of members, 125.
The following notice of the laying of the corner-stone of the church edifice appeared in the Cherry Valley Gazette, under date April 15, 1846:
"The corner-stone of the new Grace church in this  village was laid on Easter Monday, the 13th inst., in presence of a large concourse of people. The congregation assembled in the Episcopal Methodist church, where the morning services were read by the Rev. Mr. RANSOM, after which the new church was organized. After the election of the wardens and vestry, the procession left the church, preceded by the Rev. Mr. RANSOM and Rev. Mr. BEACH, of  Cooperstown. As the procession moved to the site of the new church the 122d Psalm was repeated, and when all were gathered around, the Rev. Mr. BEACH read the address (as laid down in the form prescribed for such occasions), together with the collect. The inscription on the corner- stone being read aloud, it was laid in its place, and the Rev. Mr. RANSOM, striking it three times with a hammer,  pronounced the dedication of the building to be erected by the name of Grace church, 'to be devoted to the services of Almighty God, agreeable to the principles of the Protestant Episcopal church in the United States of America, in its doctrines, ministry, liturgy, rites, and usages.' Upon the corner-stone was the simple inscription , 'Grace church, 1846.' beneath it was a leaden box, within which was deposited a Bible, a prayer-book, the names of the pastor, wardens, vestrymen, an the Cherry Valley Gazette. Mr. RANSOM delivered a truly eloquent and impressive address upon the occasion, congratulating the congregation upon the certain prospects of the completion of the new church."
The following have served this church as rectors from its organization to the present time: Joseph BRANSON, 1846; J. L. TOWNSEND, 1850; John DOWDNEY, 1852; George H. NICHOLS, 1854; Navel. L. MINES, 1866; David L. SCHWARTZ, 1867; H. H. OBERLY, 1872; J. Hobert De MILLE, 1874; Reeve HOBBIE (present rector), 1876.
The present officers are as follows: Warden. - Henry ROSEBOOM and Joseph PHELON.
Vestrymen. - J. L. SAWYER, Charles McLEAN, Abm. B. COX, Geo. NEAL, P. R. WALES, A L. SWAN, Almon BROWN, Geo. L. MERRITT.
The LUTHERAN church at Center Valley was organized in March, 1841 by Rev. D. OTTMEN, who was the first minister. The present officers are as follows: Adam ENGLE, Samuel STINGER, Jacob HARTORM. The church has been served by the following pastors: N. BARST, one year; J. A. ROSENBERG, one year; W. H. SHELLARD, one year; J. KLING, one year; J. H. WEBER, one year; C. DIEPENDARF, one year; S. BRUCE, present pastor.

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