History of the Town of Acushnet, Bristol County, State of Massachusetts, Part 21

Author: Howland, Franklyn, 1843-1907
Publication date: 1907
Publisher: New Bedford, Mass., The author
Number of Pages: 424


USA > Massachusetts > Bristol County > Acushnet > History of the Town of Acushnet, Bristol County, State of Massachusetts > Part 21


Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).


Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34


The deed of this lot containing three quarters of an acre, is dated 9th mo., 11th, 1727. The original house was probably built in 1729, the date made with tacks on one of the doors of that house, which may now be seen in the present house. This was probably a small building which the society soon outgrew, as a minute in the records dated Oct. 16, 1755, states that it was then decided to replace that building with a much larger and more commodious one. This purpose was speedily accomplished as the membership of the meeting was large, the attendants at the services were numerous and funds for the construction of the new edifice were soon pledged. No description of the exterior of the new building is necessary, the accompanying half tone, from a photograph of it which it


220


was my good fortune to find, being a correct reproduction of its appear- ance. The interior was severely plain and unattractive in finish and furnishings, as all Friends' meeting houses were in those days. No paint, putty, cushions, rugs, stoves or fireplaces contributed to the welfare of those who worshipped there during most of its more than a century of existence. It is related on good authority, and the writer has no doubt of the truth of the statement, that in the Revolutionary War period, some of the Friends who belonged here manifested no sympathy with the Whig political party and they were looked upon by their brethren who sup- ported that party as almost Tories. They could hardly be tolerated by the patriotic Whigs.


They were called "Separationists" and at their request were granted the privilege to build an annex on the east end of the house for their


-


-


Photo. by A. H. McCreary, Phila.


PRESENT FRIENDS' MEETING HOUSE AT PARTING WAYS.


special meeting place apart from the main building. Here they worshipped at the same hour their brethren did in the main room. It seems best to withhold from printing here the names of some of these persons which have been given me.


Till near 1760 Acushnet Preparative Meeting was a part of Dart- mouth Monthly Meeting, but about that time it was attached to the Sandwich Monthly Meeting. In 1795 the Long Plain Preparative Meet- ing, including the two societies in Acushnet, comprising one hundred and seventy-three members, was transferred from the Sandwich to the Dartmouth Monthly Meeting, of which they have ever since been a part. Later the meetings at Fairhaven Village and Mattapoisett were united to the above Long Plain Meeting. The old house had become so dilapi- dated that it was torn down about 1871 and the present convenient and


221


attractive house at once erected on the same site. Inside the seats are of comfortable form and cushioned, the floors are carpeted and the entire woodwork is painted. The stone walls and grounds are in fine condition and horse sheds which Friends maintain are in abundance. Almost the entire grounds had been used as a grave yard. From the unlettered head stones it was estimated that more than 1,000 persons had been buried there. About 1890 these head stones were reverently sunk beneath the surface, the entire plat was graded and seeded, making a beautiful spot in this attractive locality. One who realizes something of the remarkable history of this place and recalls it as he stands upon it, feels he is on holy ground.


"Aye, call it Holy Ground, The soil where first they trod; They left unstained what there they found- Freedom to worship God."


Several able and successful ministers have come from the membership of this Meeting. Among them are John R. Davis, Sr., Robert Brownell, William R. Taber and Edward G. Dillingham.


John R. Davis was a powerful, winning speaker. His audiences frequently filled the house. The present superintendents of this meeting are N. Hervey and wife Adelaide Wilbur.


FIRST BAPTIST CHURCH AT LONG PLAIN


The third religious denomination to estab- lish itself in this town was the Baptist. In the early days of the settlement at Ply- mouth persons of this belief also found life unbearable there and some of them came up to Dartmouth with the Quakers and "Prisbiterians." These were under the leadership of John Cooke, a man of marked intelli- gence, high standing and religious zeal. He was a Congregational minister at Plymouth, but was converted to the Baptist views in 1680 by reading the narrative of Elder Russell of that denomination. Under John Cooke's guidance a Baptist society was formed in Dartmouth about 1685. Their first minister was Hugh Mosher, who was followed by Aaron Davis. This is said to have been the seventh Baptist society formed on the American continent. The widely known stone church society whose house stands near the east line of Tiverton, R. I., at Adamsville, R. I .. is its successor.


In the Old Colony records is this entry :


"Att this Court, John Cooke, for breaking the Sabbath by un- nesessary travelling thereon, was fined ten shillings."


This was probably after his residence at Oxford in Fairhaven com- menced and may have been brought about by the personal feeling of some of his religious opponents, and his offence that of travel in the line of Christian duty over to the above place of public worship.


Backus wrote that Elder Cooke was the first Baptist minister in


222


Dartmouth. The Baptist movement spread eastward through the north- ern section of the town. The next society of the faith was at a place which was subsequently named Hixville from the first pastor of the society, Elder Daniel Hix, who was famous in his day as a preacher and organizer. He pushed the work along eastward and the next house of worship of the sect was the "Abner Lewis Meeting house," so called, erected about 1774 at the northwest corner of this town. Towards the rising sun the movement of the Baptists proceeded under the inspiration and direction of Elder Hix till it reached Long Plain, and here the long and varied history of a society commenced more than a century ago, named in its act of incorporation, "The First Baptist Society of New Bedford," of which town Long Plain was then a part. Elder Hix was laboring with this people before 1785, for on that date he baptized there a young man by the name of Tucker Taber. This was a marked event in the history of the society, for Mr. Taber was a gifted public speaker, who afterwards became a preacher, and at once associated himself with Elder Hix in the work. Great religious interest was manifested here in the winter of 1786-87, resulting in the organization of the society on the 27th of April of the latter year, consisting of the following persons: Lucy Babcock, Peace Hammon (Hammond), Preserved and Anna Merrihew, John and Rebecca Summerton, Mary Easterbrook, Thomas and Comfort Taber, Abigail and Patience Rightington (Wrightington), John and Phebe Blackemore (Blackmer), Mary Sands, Experience Fuller, Ruth and Phebe Caine (Kane ?).


Alexander Mason was ordained deacon. The Sunday services were held at the home of John and Rebecca Summerton. The first Sunday of the following July, 1788, Elder Hix baptized at Long Plain, Luis Gifford, Jenne Wiston, Sarah Blackmore, Desire Soge; Rhoda Rouse, Remembrance Gifford, Welthea Taber and Lydia Merrihew; on the last Sunday of that month Simeon Fuller, Mary Grey, Lydia Taber, Eleanor Gifford, Mary Keen and Sarah Soge. Elder Hix wrote on the 16th of the following September: "Thank God for this outpouring of his spirit." Scores of persons were added to the church in the near future.


Thursday, Aug. 8, 1795, "A Public Meeting for Building A Baptist Meeting Houfe on the Long Plain" was held at the residence of Deacon Silas Sweet. Deacon Sweet and Elder Hix were appointed a committee to "select a lot of land." They selected a plat which Joseph Samson offered for the purpose, the consideration being "a pue in sd houfe." The lot was on the west side of the road at the end of the Rochester road, and in 1796 Joseph Samson conveyed this tract of "eight rods square to Joseph Pierce, Amos Bradley, Jesse Keen and others Proprietors, *


bounded north by land of Elizabeth Allen." The church was built just south of the present Baptist meeting house. The building was 40 x 46 feet, facing the south, where there was an entrance and one at the east. It was shingled and unpainted. Inside there were wide galleries on three


223


sides of the house, and the usual tall pulpit. "Joseph pierce, Amos Braley and Capt. Jeffe keen" had charge of the construction, which began the year the ground was purchased. The first bill contracted on the church is dated July 30, 1796, and was for "lumber and other materials." Among the "other materials" was "seven gallons of West India rum," an indis- pensable article in building and dedicating a church in those primitive times. The labor was evidently performed by men in the neighborhood and most of the materials were furnished by them. The society voted that credit should be given "Each proprietor for materials And Cash which they turned in for sd houfe Separately." The credits recorded are interesting reading. Here are a few of them:


Joseph pierce. To one gallon of rum, 10s. Oct. 28, 1796. (Mr. Pierce was clerk of the society and chairman of the building committee.)


To 161/2 lbs. of Veal, and Butter and Sauce, $1.17c.


To two days work on Meeting House, $1.33. (Probably ten hours per day.)


To Stephen Taber. "One gallon of Rum for raifing. $1.66c. 7 mo." June 1, 1796.


Paid Abram Morton. By the hand of Afa. s. 19.


To giting one sil 46 feet Long 10 inches Square. $4.


To Cash and Mutton, Mis Samfon.


It was not till Feb. 18, 1800, that "the pulpit was ordered built," and it was then voted to sell the "Pue spots" at auction, and proprietors were authorized to build their own pews thereon. This was certainly a novel method of seating a meeting house. The society built on the unsold "Spots."


Aug. 29, 1803, it was "Voted to give elder hix a Call to preach hear two Sundays in A Month," which he accepted, and fixed his salary at $50 per year. In 1805 it was raised to $55. This was about $2 per Sunday for driving about twenty miles and preaching two sermons. He had other sources of revenue. He skilfully tilled his little farm at Hixville and there he manufactured wash tubs, water pails and pounding barrels. He took orders for these utensils and delivered them on his preaching tours. A half tone of Elder Hix astride his faithful horse with some of the above articles strapped on the quadruped, as related to the writer by one who saw, would make an attractive addition to this book. One who knew him and frequently heard him speak related to me that he was an interesting, intelligent, convincing speaker and always drew a large audience, that he was fond of hunting and would frequently bring his dog and gun in his old chaise on Saturday and enjoy the sport on the way. He supplied the pulpit here till his eightieth birthday, when he preached his farewell sermon. He died in 1838.


The people manifested a generous Christian purpose when they voted soon after the house was constructed


"That when the Baptist Church or Society Was not using sd


f


n Sp


e d. t


224


houfe that Any proprieter Shall have the privelidg of sd houfe for Any Traveling minifter that holds to the Doctrin of Christ to worship the best Being By Aplying to the Door keeper."


This society had no legal existence till its incorporation by an act of the legislature, approved March 14, 1805, designating it as "The First Baptist Society in New Bedford."


The Baptist Society that worships in their present church on William street in New Bedford is known as "The First Baptist church of New Bedford," but it was not organized until 1812, eight years later than the one at Long Plain.


Here is a list of the names of the incorporators found on the records of the church. The initials following the names indicate the towns where they probably lived : Acushnet, Freetown, Mattapoisett, Rochester.


Ebenezer Keen, A.


Ebenezer L. Foster, R.


Aiden Spooner, A.


William Whitridge, R.


Joseph Pierce, M.


Jesse Keen, A.


Robert Miller.


Walter Spooner, A.


Amos Braley, F.


Ebenezer Keen, Jr., A.


Lemuel Winslow, R.


Joseph Bennett,. A.


Thomas Sherman, R.


Ellis Mandell, A.


Nicholas Crapo, R.


Meletiah Morse, A.


Ebenezer Morton, F.


Paul Winslow, R.


William White, Jr., A.


Milburne Omey, A.


Lothrop Lewis.


Joseph Taber, A.


Asa Braley, F.


Sylvester Bumpus, R.


Geo. Douglass, R.


Aaron Davis, A.


William Gammons, A.


Joseph Whitridge, R.


Thomas Gifford .:


Percival Ashley.


William Tobey, 2d, A.


Job Morton, F.


Phinias White, A.


Nathaniel Morton, F.


Barnabas Clark, R.


Joseph Taber, A.


Seth Bumpus, A.


Sylvester Bumpus, R.


Abraham Ashley, Jr., F.


Aaron Davis, A.


David Peirce, A.


Hezikiah Purington, M.


Nathaniel Downs, F.


Joshuarway Vincent.


George Taber A.


Nathaniel Sears, R.


Thomas White, A.


Nathaniel Sears, Jr., R.


Ezekiel Cushman, R.


Joseph Whiterage, R.


Micah Winslow, R.


"All the male members" of the society met in the church on May 30, 1805, and perfected an organization under the above act.


Up to this date, for a period of two decades, this society had sailed on its voyage without encountering any adverse winds or currents, but now there appeared a denominational current which was to alter the chosen route. Rev. Elias Smith was in the community preaching the belief and principles of the so called "Christian" sect. To the surprise and amazement of most every one, Elder Hix, who was generally believed to be unalterably established on a Baptist foundation, became a convert to the "new doctrine," as he termed it and was ever after loyal to it. The


225


attitude of the Baptist clergy to this new doctrine is indicated by an inter- esting incident at the Groton Baptist Conference which was held at the Long Plain church June 24-25, 1807. Elder Hix, who was tactful and not yet fully in the ranks of the Christian denomination, was the choice of the majority to deliver the conference sermon. Elder Smith's follow- ers preferred him. It is recorded that "When the business was con- cluded the second day, Elder Hix gave notice that Brother Smith would preach in fifteen minutes from that time, upon which the ministers took their hats and coats and went out in a pouring rain." No one doubted where Elder Hix stood after this episode. The injection and acceptance of the new doctrine was the cause of the Baptist society ceasing to actively exist as such a few years later, for a considerable time. The last transaction on its records is dated March 21, 1814. From the close of Elder Hix's ministry here till 1837 there were no pastors except one occasionally engaged for a few months at a time. Rev. Israel Wood supplied the pulpit for a while about this date.


Rev. John Leland preached in the old house. This is the man who in 1812, it is recorded, got up a mammoth cheese, weighing over a ton, which was pressed in a cider mill, hauled to Washington by four horses, and presented to President Madison. In April, 1837, Elder Samuel Wilde of the Christian denomination, who had resided here, returned and preached here a year. There had been no Sunday school since 1823, but Mr. Wilde, with the assistance of Miss Elizabeth Ashley, daughter of Capt. Williams Ashley, organized a school and it was continued through the year, Jones Robinson serving as assistant superintendent. Mr. Wilde writes, "My salary this year was one load of good oak chips presented by Thomas Davis," a village grocer.


The first Sunday school at Long Plain was held in the summer of 1822. Susan, wife of Dr. Rounseville Spooner, a member of the Unitarian church, and Allathea, daughter of Nicholas Davis, a Friend, called the children together in a schoolhouse which stood just at the back of the carriage sheds in the Friends' yard, where they taught them the old Westminster Catechism and Scripture texts and furnished them with tracts. It was held again the following summer, but no longer.


This brings religious matters at the old church down to 1837, when the remaining members of the Baptist society were few and inactive, and those of the Christian denomination were an unorganized body and manifested little interest in the work. For the future of these two sects in Acushnet see subsequent articles.


FRIENDS' SOCIETY AT LONG PLAIN


Friends at the north end of Acushnet became so numerous that they desired a meeting house in their midst, which was four miles north of the Friends' house at Parting Ways, mentioned above. Their application to the Monthly Meeting for permission to do this was granted and the


Tb


226


meeting house lot which has been used as such ever since was conveyed by Nathan Davis to John and Nehemiah Sherman, Daniel Wing and Nicholas Davis of Acushnet and Russell Braley of Rochester, 9th mo., 10th, 1759. This was on the west side of Long Plain road, a half mile north of Rochester road, and at the southeast corner of what was formerly the homestead farm of Benjamin Pierce. This lot was subsequently enlarged to its present dimensions by land conveyed on the 29th of Jan., 1811, from Alden Hammond to Nathan and Obediah Davis.


According to what seems to be reliable information the house was constructed in 1735, four years before the legal transfer of the lot. The original house stood about where the present one does. The building was 30 x 40 feet two stories with galleries, the longest dimension east and


-


Photo. by James E. Reed, New Bedford


FRIENDS' MEETING HOUSE AT LONG PLAIN


west; facing the south according to the custom then; two doors on the front, one for men who sat on one side of the house to enter, and the other for women. Chimneys and fireplaces were built several years after the house was constructed, but no stoves except foot stoves were ever permitted there.


When the old house had served a century as the religious home of this people, it sadly needed reconstructing. This was done on its one hun- dredth anniversary. New sheds were built, a vestibule added and stoves put in. In 1900 the house was entirely remodeled inside. New seats with cushions were put in, the wood work was painted, which had never been done before; carpets were laid, blinds hung, etc. The old graveyard was graded and seeded to grass. No headstones therein contain inscrip- tions excepting those erected in recent years. There were evidences before the grading that there were two hundred or more graves there. but it is safe to assume there were many more than that number of bodies


227


placed in this terrestrial house of the dead.


Richard Davis, Sr., was the superintendent of the Meeting from 1860 till his death, when he was succeeded by his son Richard. The latter has been superintendent of the Bible school since it was organized in 1860. This Meeting was in the Sandwich Monthly Meeting till it was annexed to the Dartmouth Monthly Meeting, where it now is.


Among the efficient Friends' ministers of the Gospel who were mem- bers of this Meeting were Nicholas, Obediah and Ruth Davis. The latter was an unusually gifted speaker and successful in her divine mission. Obediah was clerk of New Bedford Monthly Meeting. He resided on the north side of Quaker lane.


More information relating to Friends in Acushnet is given in an article on "Friends Society at Parting Ways," where there is a half tone which is a fac-simile of the interior of the former house here.


THE FIRST CHRISTIAN CHURCH OF NORTH FAIRHAVEN As related above, many of the members of the Baptist society and congregation at Long Plain became sympathizers with the principles of the Christian denomination. This faction did not organize, however, till religious efforts at the old church had almost ceased. Then a majority of this contingent resided in the Perry Hill neighborhood. Here the movement to form a new society was agitated till on the 15th of October, 1837, a meeting was held "Att the Schol house of Deperry and adopted a constitution for a religious society to be called the First Christian Church of North Fairhaven," which section is now Acushnet. This schoolhouse stood where the present one stands at the southwest corner of Mendall and Perry Hill roads. John Perry was or had been a deacon at the Long Plain church. He was a highly esteemed and leading man in the community, residing across the way north from the schoolhouse. Israel Wood was received into mem- bership on the 3d of February, 1839, and on the 29th of the following June he was chosen as "our Preacher for one half of the time for the ensuing year." The Monthly Conference Meetings on Saturdays were held alternately at the Perry Hill and Whelden schoolhouses and the Long Plain meeting house.


At a business meeting Sept. 26, 1840, these officers were elected : Clerk, Charles Morse; treasurer, William Jenne; deacons, John Perry and James Hammett; collector, Joshua Morse. At the same time it was voted that communions be holden at the Long Plain Meeting House. Whether all the other Sunday services were held there at first or not does not appear, but all of these and the conferences were held there later.


November 13, 1841, Ansel White was chosen clerk and a body of five elders consisting of John Manter, Samuel Taber, Luther Crapo, Mason Taber and Isaac Bisbee were appointed to "settle all difficulties among the men * and to advise all delinquent members to be attentive


PĂș


1


228


to public worship." It was also voted "that a committee of three. be chosen from the female department of the church to act with the male elders in case of trouble with any of the Sisters." In 1842 the elders were Phineas White, James Hammett, William Jenney, John Manter and George Mendall; deacons, John Perry and James Hammett; collector, Leonard Gammons.


About this date there commenced a great religious awakening. The record reports that on Saturday evening, March 26, 1842, there were "53 persons at the Anxious Seat" and the next day "eighty partook of the Holy communion." The following Saturday, April 2, at the regular church meeting at Long Plain there were "33 members under the watch care of the church." Before the close of April the membership numbered one hundred and fourteen. Among them were many heads of families and some of the leading men and women in the town.


The height of this miraculous work was reached in 1842 or soon after that date, when the spiritual tide slowly ebbed, till it reached its lowest point eight years later. This conclusion is confirmed by the meagre information on the records; by the absence of any record from 1843 to 1846 and by the following confession made at a church meeting Dec. 28, 1850, when it was "resolved that the low state of religion in this place, and the painful fact that there once existed a church composed of many members, and there are now but a few We agree to start anew and walk together in Christian fellowship." This lamentation over the decline and almost demise of the church which had been such a power in leading souls into paths of righteousness was at the residence of Dea. John Perry, only a stone's throw from the place of its birth thirteen years before. An interesting coincidence is that this resurrection and consecration service resulted in a meeting at the schoolhouse, where the society came into existence, on the 3d of August, 1851,


"A constitution for a new meeting house was adopted." A correct interpretation of this record is that the "constitution" was that of the present Perry Hill church, and the place was where the former society began its remarkable record. From 1837 to 1851 one hundred and sixty persons or more joined this society and many began a professed Christian life in its meetings who joined other churches.


Rev. Israel Wood was the pastor of this organization through its existence. He was a man of marked piety, a good public speaker and successful in his work among the people, as the above records show. His home was the William Jenney farm, on the south side of the road east of Perry Hill, which he cultivated. From this society evolved the present Perry Hill church. The old meeting house at Long Plain was probably demolished in 1853, as on the 5th of February of that year it was voted by the proprietors "to sell it and deposit the proceeds of the sale in the New Bedford Institution for Savings." Capt. Williams Ashley and John Manter were authorized to auction the property,


229


PRESENT BAPTIST CHURCH AT LONG PLAIN


The original Baptist society at Long Plain, as stated above, became inactive through circumstances beyond human control. A number of persons of that faith reorganized the society in 1838, on the 16th day of October. A council composed of representatives of Baptist churches at New Bedford, Fall River, Middleborough, and Long Plain, met at the latter place and installed Rev. Ira Leland as pastor. The same day the following named persons, in response to their request, were organized a Baptist society of the Taunton association: Rev. Ira Leland, Williams Ashley, Delana Ashley, Alice P. Robinson, Chloe Robin- son, Love M. Sears, Freelove Hathaway, Silas F. Sears, Mary R. Davis and Ann H. Davis. Mr. Leland remained with the church about two years, when he went to the Second Baptist church at Barnstable. He




Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.