USA > Maine > Saco Valley settlements and families. Historical, biographical, genealogical, traditional, and legendary > Part 29
USA > New Hampshire > Saco Valley settlements and families. Historical, biographical, genealogical, traditional, and legendary > Part 29
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The "great reformation" started in the log-house of Deacon Chadbourne, aforesaid, in 1789, and extended into the surrounding towns; this resulted in the organization of a Baptist church, followed by the erection of a house of worship and the settlement of a pastor, named Timothy Remick. The plan for their meeting-house was made in 1800, and we subjoin the names of the pew owners :
AVER, HUMPHREY, CLARK, JOIIN,
PIKE BENNETT,
AYER, TIMOTHY, ESTES, JONATHAN,
PHOENIX, JOHN,
ALLEN, "DADDY,"
GRAV, WILLIAM,
PARKER, ELIHU,
BARKER, ENOCH, GRAY, ISAAC,
PIKE, NOAH,
BARKER, NOAH, JR.,
GRAY, JOSHUA,
PEASE, MARK,
BARKER, EBEN, JEWETT, NOAH,
PEASE, JOHN,
BARKER, NOAH, JOHNSON, SIMEON,
RUNDLETT, DAVID,
BARNES, ABRAM, BOYNTON, SAMUEL,
McKusic, J. MERRIFIELD, SAMUEL,
SNELL, DR. CYRUS,
SHERBURN, ANDREW,
CHADBOURNE, WILLIAM, O'BRION, JOHN, JR., CHADBOURNE, JOSEPH,
PUGSLEY, ANDREW, PIKE, JOHN,
STORER, WILLIAM,
COLE, HENRY,
THOMPSON, JOSEPH,
COLE, DANIEL,
PEASE, SIMEON, PIKE, COL. JOHN, PERKINS, DANIEL.
SMITH, CAPT. THEOPHILUS,
STORER, BENJAMIN,
CHICK, THOMAS,
THOMPSON, ISAAC,
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EARLY CHURCHES AND MINISTERS.
The meeting-house was dedicated in 1805. It was forty by fifty feet on the ground, and of two stories. Upon the front a porch was built for the main entrance; on either side of this, other doors. There were galleries around three sides, free-seated. The dedication was followed by a horse race, which was witnessed by the half-drunk congregation.
Elder Remick was a good man and a useful, who, after many years of faithful labor, closed his connection as pastor in 1835. For some years there was no regular spiritual shepherd over the flock, and the meeting-house was nearly abandoned and fell to decay. Elder Flanders, a resident in Buxton many years, one of the homeliest men that ever exposed a repelling face to a congregation, and father of Bradbury Flanders, who inherited all of his physical and mental peculiarities, drawled out sermons in schoolhouses betimes in Cornish, during the interim between 1835 and 1841, when a young man came whose labors were followed by a revival and the church took a new lease of life. The old meeting-house was supplanted by a new one, and John Hub- bard was ordained and installed pastor. After serving some two years he removed to Biddeford, where he preached successfully. He was succeeded at Cornish by Elder George Knox, probably a kinsman of the heroic old Scottish reformer, John Knox, whose wife was a Dunnell from Buxton; sad to say, she was burned to death from the explosion of a lamp.
Rev. Albert Cole, familiarly known for many miles away as "Parson Cole," was a native of Cornish, and organized the Congregational church there. The second Baptist meeting-house was drawn over the snow to the hill in Cornish village and remodeled, and there Mr. Cole was for many years the popular preacher. He died in 1881.
The Methodists and Freewill Baptists gathered churches at the village, and both societies have good houses there. In the section of the town near the Limerick line the Freewill Baptists built a house of worship, and for many years maintained preaching there, but this church has decreased in strength and the house is closed.
CHURCHES IN HIRAM.
The earliest public religious services of which we have any account, in the town of Hiram, were held by an exhorter and mill owner, named John Ayer, of whom mention is elsewhere made. This class of religionists filled a useful place in the new settlements until the man of authority, the regularly ordained and titled minister, found his way among the scattered families. These pioneer preachers, who followed the exhortive method, were men of loud speech and pronounced demonstration, who could rub their hands and emphasize with stamp of foot. The pioneer settlers were of various shades of belief and unbelief, and were winding timber from which to form an har- monious religious body.
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EARLY CHURCHES AND MINISTERS.
A Calvinistic Baptist church was formed in the early years of this century, and a Methodist class about the same time, at South Hiram. The early Bap- tist preachers were Elder Timothy Remick, of Cornish, and Elder John Chad- bourne, who moved into town from Berwick (Sanford ?) some sixty years ago. The Methodists were favored with a vigorous sort of gospel by such old cir- cuit-riders as Elders Strout, Dyke, and Linscott. After the reformation, in 1842, Col. Charles Wadsworth was chosen class leader and so continued many years. Of the members connected with this class, when services were held in the old Tripp schoolhouse, we find names of the following persons: Sarah H. Wadsworth, Abby W. Lewis, Ruth Wadsworth, Thomas Tripp and wife, Polly, Betsey Gilpatrick, wife of John, Hannah Fox, and Dinah Williams.
A Freewill Baptist church was gathered at East Hiram in 1825, and has enjoyed the labors of Elders Hart, Pike, and Colby. The old meeting-house above the "Corners " was built more than sixty years ago as a "union " house (such as usually constitute a "bone of contention"), and was the first com- pleted in town. Such solid ministers as Samuel Hart, John Pinkham, Benja- min Manson, Charles O. Libby, Aaron Ayer, and Charles Bean have drawn the water of life with their buckets in this old house, and the place becanie hallowed by the manifestation of the gospel's saving power.
The Congregational church was organized in Hiram, Oct. 26, 1826; its first regular pastor was Rev. Charles Soule, installed about four years afterwards. The Rev. David Gerry was pastor from 1839 to 1856, a period of seventeen years, and is remembered kindly by many still living. The Congregational meeting-house was dedicated in August, 1872. A Universalist society has existed in town, and a beautiful house of worship was built and presented to them by Mrs. Spring, in 1871.
CHURCHES IN DENMARK.
We have not been able to ascertain when or by whom the earliest churches were founded in Denmark. The requisite data was promised by a gentleman fully competent to deal with the subject, but from feeble health he was unable to attend to the collection of facts in season; and what is wanting in this section may be found in a supplementary chapter entitled, "Aftermath and Gleanings." The Congregationalists, Methodists, Baptists, and Universalists are represented in the town at present.
CHURCHES IN BROWNFIELD.
For an account of ecclesiastical affairs relating to this town, the reader is invited to turn to the historical sketch of the plantation and settlement.
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EARLY CHURCHES AND MINISTERS.
CHURCHES IN FRYEBURG.
From Rev. Paul Coffin's journal we learn that he made a missionary visit to Fryeburg in 1768, where he was bountifully entertained at the mansion of Capt. Henry Young Brown, and at the home of John Webster, where he records : "Drank a fine dish of tea, well suited with wheat bread and pumpkin pye." This learned parson was one of the first to raise the Congregational church banner in the town. Then came the Rev. William Fessenden, a graduate of Harvard, who was called to settle as pastor. The Congregational church was organized Aug. 28, 1775, and Mr. Fessenden ordained Oct. II, 1775. His salary was paid in Indian corn at three shillings per bushel, and rye at four shillings, for the first six years of his ministry. He was well adapted to his charge and proved popular and useful, until his death, May 5, 1805. He was succeeded by Rev. Francis L. Whiting, whose ministry ter- minated in 1814. For a number of years Rev. Dr. Porter supplied the church. On October, 1824, Rev. Carlton Hurd was ordained as pastor.
In 1787 the town voted to build a meeting-house, and formed a committee to draft a plan and estimate the expense. For many years worship was held in the small edifice, which was unpretentious in finish and limited in capacity, being twenty-five by fifty feet, with three small windows of nine lights on either side, and one at the end. This building was without pews or gallery. The male persuasion were seated on one side and the females on the other, "Quaker fashion "; and when, long afterwards, the pews were put in and the congregation was seated promiscuously, it created wide-spread wonder. Some of the early forms of worship were peculiar; that is, they had a precentor, same as in the Scottish kirk. When the hymn was announced Joshua Gamage rose near the pulpit, and immediately those who engaged in " singin' tewnes " moved from various parts of the congregation and assembled around the leader; then they made a "joyful noise unto the Lord."
The Baptists obtained a hearing in town about 1790, and Elder Zebedee Richardson moved there with his family and gathered a church. For many years he preached, alternating with Mr. Fessenden, at the Centre, Corner, and north part of the town. This mutual fellowship and good-will continued, each minister holding his co-laborer with respect and esteem. Mr. Richardson deceased when many of his members were advanced in life, and as he was not succeeded by one of his denomination, the church in process of time became invisible.
The Methodists, Freewill Baptists, and Universalists have flourished betimes in Fryeburg, some of them having birth and support in controversies and doctrinal contentions such as are too common between rival sects.
243
EARLY CHURCHES AND MINISTERS.
CHURCHES IN CONWAY.
Congregational Church .-- " Pigwacket, upon the Saco," represented an area so extensive that we find the same difficulties attending our attempt to write of the early churches and ministers that were met with in our treat- ment of civil affairs. The same families are represented as being inhabitants of Fryeburg and Conway, and the same events are mentioned as having occurred in both towns. Rev. Timothy Walker, who lived in Pennycook, now Concord, followed some of his parishioners through the wilderness, on horse- back, to "Pigwacket, upon the Saco," and from his journal we copy a few statements. He set out for Pigwacket Sept. 19, 1764, and on the 2 1st lodged at a meadow above the great falls on Saco river. On Saturday, the 22d, he reached his destination, and on Sunday, following, found forty-five persons present to hear the gospel. He viewed the interval and great meadows; also Lovewell's pond. He was entertained during the week at Mr. Spring's and Nathaniel Merrill's. After baptizing Elizabeth, daughter of Jedediah Spring, he "set out homeward with a large company." Two years later, Sunday, Sept. 28, 1766, he wrote: "Preached at Mr. Swan's in Pigwacket." On this trip he baptized Judith, daughter of Captain Walker, Susanna Holt, Barnard, son of Timothy Walker, Jr., Susanna, daughter of Samuel Osgood, Ann, daughter of Leonard Harriman, Robert, son of David Page, William, son of John Evans, Sarah, daughter of David Evans, William, son of William Eaton, Moses, son of James Osgood, and William, son of Benjamin Osgood.
Irregular religious services were held in Conway from the coming of Timothy Walker until the population had so increased that efficient measures were instituted for the settlement of a regular minister. Rev. William Fes- senden, the minister at Fryeburg, was engaged, in 1775, to preach one-third of the time during summer, to be paid four pounds and fourteen shillings for his services.
A call was extended to Rev. Nathaniel Porter, in 1778, which was accepted, and his salary fixed at £55 for the first year. A church was organ- ized by Mr. Fessenden, Aug. 18, 1778, and Mr. Porter installed pastor in October of that year. He continued in this relation until his death, Nov. 10, 1836. He was born in Topsfield, Mass., Jan. 14, 1745, and graduated from Harvard College in 1768. He cleared his own glebe and toiled hard, amid many deprivations, as a farmer. Many of his first sermons were written by the light of pitch-wood. He baptized three hundred and forty-five persons and received into the church one hundred and six members.
Rev. Benjamin G. Willey was ordained an associate pastor in 1824, and continued his labors down to 1832. He was a member of the Willey family involved in the disaster at the slide of the White Mountains, born in Conway, Feb. 11, 1796. He was author of "Incidents in White Mountain History."
244
EARLY CHURCHES AND MINISTERS.
The first meeting-house was put up in 1773 by the town. This sanctuary was located in a portion of the town "deemed eligible for a city," on the plain "below Pine hill and the Rattlesnake projection of the Green Hill range." This location proved unsatisfactory, and before the house was finished it was taken down and removed to Conway Centre, where Doctor Porter commenced his pastorate labors. Another meeting-house was built, in 1793-5, in North Conway; in 1826, another house was dedicated at Conway Village.
Baptist Church .- This body was organized, at the house of Samuel Willey, Aug. 26, 1796. Amos Morrell was chosen deacon, and Samuel Willey, clerk. Richard Smith was ordained pastor in the same year, and a farm pur- chased for his glebe. Those who had been taxed to support the Congrega- tional minister, when wishing to attend the services of the new organization, entered their protest against further compulsory taxation for the maintenance of the "Standing order," and in 1800 the town voted to exempt the Baptists from all the minister tax that stood against them. This society immediately petitioned the General Court for incorporation; this prayer was answered and they were incorporated. Elder Roswell Mears became pastor in 1799 and settled on the ministerial farm.
Freewill Baptist Church. - Elder Benjamin Manson organized a church of this denomination, in 1826, with a membership of twenty-nine. An accession of fourteen members was received in 1832, and in 1834 the mem- bership was eighty-four. This body was known as the Conway and Eaton church. Subsequently the church was divided, and the Conway section had a membership of sixty-five in 1842. With periods of alternating success and decline the organization lost its visibility, and a new church was organized. This body has ceased to exist.
Other religious denominations gained a foot-hold in town, but at a period so late that we shall not consider their history pertinent to this volume.
CHURCHES IN BARTLETT.
Freewill Baptists. - A church representing this useful denomination, with thirty-five members, was organized in 1818. In 1825, from the fruits of revival, sixteen members were added. In 1834 the interest had so far declined that a vote was passed in a quarterly-meeting session to drop them from the roll. Such substantial materials were found there by a committee sent to visit the defunct society that a new organization was effected. Additions were made of thirteen members in 1834, and in 1843 the number was increased to sixty-two members. The wicked old wolf seems to have stolen in among the sheep soon after, and with tooth and claw set about their destruction. The church was reported to be "in a low, scattered, and divided state," and various committees sent to counsel them. In 1855 they were enjoined to
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EARLY CHURCHES AND MINISTERS.
walk in gospel order, and to cultivate a spirit of mutual forbearance and concession toward each other, and to be more attentive to their religious duties. A committee was formed to visit the church in 1856, to see if its members had exemplified this spirit, as advised. From intermittent revivals new members were added, but the body was dropped again in 1883. A second Freewill Baptist church had been gathered in Bartlett in 1836, and was connected with the quarterly-meeting, with thirty members. Four years afterwards it was pronounced dead, although some worthy members survived the general dissolution. The verdict of the recorder was: "Died at the age of four."
Methodist Church. - Methodism seems to have been more congenial to the soil of Bartlett than some other "isms," or, at least, it took deeper root. A society of this order was incorporated here, by act of the Legislature, in 1827. In 1832 there were 179 members of the Bartlett charge, which, I sup- pose, included the church or class in Conway and in Jackson. A list of the names of members has been preserved, but without any mark to indicate what towns they were inhabitants of. In 1837 there were three classes in Bart- lett, one in Jackson, and three in Conway, thus constituting a circuit. The church in Bartlett was composed of twenty-seven members, of the most re- spectable families, in 1838. A lot was purchased and a church built in 1839. No. 1. Lower Bartlett, Daniel E. Pendexter, class leader; No. 2, Middle Dis- trict, Jonathan Gale, class leader; No. 3, Upper Bartlett, John Seavey, class leader. The members of the Pendexter family in Bartlett have been staunch and devoted supporters of the Methodist church.
" Gineral Meetin'."
E it understood, at the beginning of this chapter, that it was not prepared under the influence of a sacrilegious spirit. My purpose is to illustrate the quaint speech and old-time customs of the sub- stantial, unpolished pillars of the church, as represented in the rural districts during the early years of the present century.
Many of those somewhat primitive "breth-ring and sist-ring," to whom the author listened when young, were persons of excellent character and superior natural endowments, whose public addresses in the house of God were both dignified, instructive, and impressive; their whole lives were filled with useful service for humanity, and their influence for good is indestructible. We recall the names of some ministers, who were called from the plow-handles and work-bench to assume the duties of their sacred office, who became emi- nent for piety and profound in their knowledge of the inspired volume; they were commanding in person, powerful in the pulpit, and genial at the fireside. Their sermons may have been unmethodical, their enunciation and grammar defective, and their gestures ungraceful; but, by diligent application to study, keen observation of human nature, and the essential quality of hard common sense, supplemented by voices of resounding power, they drove home the truth with sledge-hammer force. They graduated from the pine groves and field-sides, and their whole lives savored of the times in which they lived.
The following simple lines, composed many years ago, were suggested while listening to one of the venerable ministers, and epitomize some of their peculiar characteristics :
THE PRIMITIVE PREACHER.
He was a man of sterling worth, And taught to reverence God from birth ; A sound experience he possessed, And daily walked as he professed ; He had a call direct from God To preach the message of his word, And dare not wait to study Greek, But found the truth at Jesus' feet. Ilis heart the warning Spirit moved, He saw that time must be improved ; His home was dear, and friends loved well, Yet he could not among them dwell ; With falling tears and heart-felt groans He ventured forth, but not alone,
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"A GINERAL MEETIN'."
For Christ had promised, "I will be Within thy heart to strengthen thee." His pockets held no scribbled lines, To chill the heart and please the mind Of those who walked the road of sin, And sought its glittering toys to win. He found no work for velvet hands, Nor was he swathed with paper bands, But came to feed the hungry poor With manna fresh from Heaven's store. God made his great commission known, And Satan's hosts were overthrown ; The sharp-edged sword the soldier bore Wounded the harnessed Ahab sore, And drove his armies from the field Before his gospel-burnished shield. He could not stop for storm or wind ; His feet were shod like David's "hind," And through the land by night and day The faithful preacher made his way ; His faith-clad prayers were not denied, But all his needs the Lord supplied. Ifis loins with Truth were girt about, The breast-plate he was not without, Shielded in faith with all the rest, And on his head salvation's crest. Thus armed and qualified to fight, He met the foe with main and might, And victory crowned the preacher's toil,
For ransomed souls were his rich spoil ; Though thousands by the truth were slain, The number soon were " born again," And walked in paths of glory bright, With Christ their everlasting light. These heralds on the watchman's tower Proclaimed a gospel rich with power, And taught that all who wore a crown Must heed the trumpet's warning sound. They often walked with solemn face, With downeast look and trembling pace ; When dying men to judgment bound Could sport upon such dangerous ground. These veterans fought the battle well, And rescued souls from sin and hell. Some still remain to point the way, And teach ns how to preach and pray.
Hold up your heads, ye noble men ! Your warfare soon will have an end, And you shall bear rich sheaves of grain, The souls of men once "born again." A few more rounds upon the wall, To sound the watchman's faithful call, Then cross the floods and be at rest Within the mansions of the blest.
The narration of events now to appear are true delineations made up from personal observations during the author's early years. The names of persons are adapted.
Before there were any churches built of wood and stone in country towns-when churches were composed of human intelligences-the "meetin'
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"A GINERAL MEETIN'."
houses" were erected on the highest eminences and seemed to suggest that those who selected these altitudes did so with the purpose of facilitating com- munication between the members of the body militant and that triumphant by applying the short range principle.
From the pulpit of one of these churches of high standing, on an early winter Sabbath, the old-fashioned pastor gave the following announcement :
"A Gineral Meetin' will be held in this house the first week in Jinewerry to begin on a-Tuesday at one of the clock and continoe over the follering Sabbath. All are invited to prepare straw and provender for man and beast."
Mid-week, following this notice, the old elder made a tour of his parish to learn what arrangements were being perfected for the entertainment of the expected guests. His high-posted sorrel mare and correspondingly high- backed sleigh, with his stately form towering amid-ships, were seen advancing down the "Walker lane."
Entering the farm-house of one of the venerable members of his flock, whom we will call Brother Hunchcome, he approached the fire and began to unswathe his neck, divesting it of several thicknesses of bandanna and worsted. After being seated and made comfortable by the genial warmth of the roaring open fire, the elder opened the following conversation :
"Brother and Sister Hunchcome, there's to be a gineral meetin' at the meetin' house tu convene on a-Tuesday next, and tu continoe over the Saba-day."
"So I larned," replied Brother Hunchcome.
" And I drove down to see how meny delegates ye could 'commerdate; 'spose ye'n Sister Hunchcome are willin' tu take kere o' some on 'em."
"Sartin ! Sartin!"
" How meny ken we put up, mother?" asked Brother Hunchcome of his good wife.
Aunt Pattie smoothed her apron, adjusted the ruffles of her immaculate cap, and bowed her head for consideration. After a brief silence she called up a compassionate expression and said :
"Wall, father, I think we ken take kere of 'bout six or half dozzen 'thout crowdin'."
"Mother sez 'bout six, sir."
"'Bout six," repeats the elder. "Very well; that'll do. How are you'n Sister Hunchcome enjoyin' yer minds now-days?"
"Cumf-table, cumf-table," responded Brother Hunchcome. "But we be greatly consarn'd 'bout the meetin's ; we be very anxious for an outpourin' o' the Sparit durin' the gineral meetin'."
"That's well, my brother and sister; that's well; let us pray for this blessin'."
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"A GINERAL MEETIN'."
Bowing around the hearth-stone the holy man prayed substantially as' follows:
"O Lard, commarnd thy blessin' upon thy sarvant and handy-maiden ; re-ward them for the hospitality bestow-ed upon thy saints ; and in entertainin' stran-gers may they entertain an-gels on-awares. Hev marcy on the on-con- sarned and car-nally minded; pour thy Sparit down co-piously 'pon thy Zion; let show-rs o' grace visit thy plantation durin' the gineral meetin' 'bout to convene among us-for thy name and marcy sake, Amen."
This done, all arose, hands were shaken again, and the elder proceeded on his way.
A counsel was immediately called and all "sot on the question." Great changes would be necessary. New cribs must be extemporized in the wide barn, considerable additions made to the stock of available provision in larder and cupboard, and the house renovated and put in trim for company. With claw-hammer and an old basin of rusty nails in hand the head of the house- hold started toward the barn. All was bustle within the great farm-house kitchen. The women girded up their loins with apron strings, put their arms akimbo, and all day long the business-like footfall of housewife was heard between the meal-chest, pantry, and hearth-stone. Puddings of ponderous size and chaotic immaturity were forwarded into the cavernous depths of the great, brick oven ; loaves of "rye'n ingun " bread, yellow as gold and of old- school size, were housed away in the same harmless sepulchre; beans by the peck, embalmed in pork of "home raisin'," were stowed in the same capa- cious receptacle, while pies, pancakes, jumbles, and "must-go-down" graced the long shelving of the pantry.
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