USA > New Hampshire > Hillsborough County > Lyndeborough > Historical address given at the one hundred and fiftieth anniversary of the settlement of the town of Lyndeborough, N. H., September 4, 1889 > Part 4
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1 The first Baptist church in New Hampshire was organized two years before, in 1755; the first Methodist church in the state was gathered in 1792, and the first Freewill Baptist in 1780.
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In October, before Rev. John Rand was settled, the society voted,-
That the meeting-house shall be set on the road that goes from the beaver pond bridge to Jonathan Cram's Jun., on a place called the Rocky Hill not further from a place called Rocky ledge, on the road to the lower corner of the town so called than the said bridge is.
The next year, December 7, 1758, the society record reads,-
Bound ourselves to build a meeting-house on Rev. John Rand's lot lying east of Jonathan Cram's Jun., not exceeding forty rods from the south west corner of said lot.
They voted " to build within a year, according to the de- scription of the house, as mentioned in a bond bearing date Nov. 21, 1757."
According to these votes the second meeting-house was located in the field east of where Mrs. Benjamin Dutton, a granddaughter of Rev. John Rand, now lives, on the road from the centre of the town to Johnson Corner. The pro- prietors voted to appropriate 13£., 8s., 6d. for glass and nails for this house, but the aid was declined by the peo- ple, probably on account of the small sum offered. Tradi- tion says the people were so much displeased with Ben- jamin Lynde, Jun., Esq., that they thought seriously of changing the name of the town, showing that they had some grit as well as grace. The first record of a meeting held in this house is that of a society meeting, March 9, 1761, and it is probable that the new house began to be used at that time ; but it was occupied ouly about ten years, and tradition says it was then moved nearer the centre, used as a dwelling-house, and afterwards burned.
The church, during the first year of its organization, chose Melchizedek Boffee and Ephraim Powers a com- mittee to " take care and see that there is no disorder on
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the Sabbath day for the year ensuing," and tithing-men were chosen annually by the society, and afterwards by the town. They were five years without a settled pastor. Rev. John Wyeth, of Cambridge, afterwards settled at Annis- quam, Mass., supplied for some time, and a call was extended to Mr. William Clark. Rev. Antipas Steward, a native of Marlborough, Mass., and afterwards settled at Ludlow, Mass., was also called to settle, but declined the invitation.
Meanwhile some of the people were dissatisfied with the location of the church, and, as the town grew, it did not seem to be large enough. The families in the south-east part of the town were unwilling to have the house removed any farther from them, and they asked for the preaching service in their neighborhood a portion of the year, and, a quarter part of one year, services were held at Jacob Cram's, where Mr. Melendy now lives. The proprietors selected a place for the new meeting-house on John Gould's lot 69, somewhere west of George Spalding's, but the Bevins Cor- ner people made so much objection that the town voted, July 21, 1766,-" In order that the inhabitants of the most easterly part of this town cordially join with the other inhabitants of said town in settling the Gospel, that the meeting-house be built about half way between where the meeting-house is fixed by the proprietors, and where the meeting-house now stands, that is, before the door of Mr. Gould's house, where a heap of stones is this instant laid by the inhabitants of this town." The town-meeting was adjourned long enough to erect this monument of their compromise. Even then all were not satisfied, and the town referred the momentous question to John Goff of Bedford, Samuel Barr of Londonderry, and John Hale of Hollis, who confirmed the decision of the town by their report April 27, 1768. The spot chosen was where the present town-house stands, and the house-fifty feet long, forty wide, and twenty-two feet post-was finished
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some time in 1772. It was occupied by the church and town until the present church was built in 1837, and by the town until the town-honse was built in 1845. The old church was sold to Jacob Butler, and made into a barn. The pews of this church were appraised and sold. The man paying the highest tax in town had the privilege of taking the best pew. If he declined, the second highest tax-payer had the privilege, etc. The following description of this old church, around which cluster so many pleasant and hal- lowed associations, is given by D. C. Grant, Esq., and is no doubt accurate :
It had three grand entrances with double doors surmounted with heavy caps, like a roof with heavy cornices. It stood facing the south after the custom of the times, so as to be square with the sun at noon. The south door was covered with a porch about twelve by eighteen feet, with double flight of stairs leading to the galleries. This porch, like the house, had three doors. The interior had a gallery on three sides; the singers were located in front of the pul- pit. There were two or three rows of seats extending around the gallery, with free seats for men and boys on one side, and women and girls on the other, and many a meaning look and tender glance were exchanged in that holy place. Back of these free seats was a row of pews of the sheep-pen pattern of those times, with seats around the sides. In the body of the house was one broad aisle leading from the south entrance to the pulpit, and also a narrower one extending around the house, leaving a row of pews between it and the wall, raised about eight inches above the rest of the pews on the ground floor. The central part of the house had square pews with seats all around, so that the children and servants sat with their baeks to the minister. All the pews were surmounted with a railing ten or fifteen inches above the panel work, sustained by spindles like the rounds of a modern chair. The front seats were hung, not on golden hinges, and were usually turned up dur- ing prayer, when all the congregation stood. With the amen, down came the seats with an almost deafening roar, like that of the firing of the old slam-bang infantry in the sham fight of muster. The pulpit was built high, upon the centre of the north side, with nice
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panel work painted to represent mahogany veneers. Pulpits in those days were built for such fiery speakers as John Knox, of whom it is said, "er he haid done with his sermone, was sae active and vigorous, that he was like to ding the pulpit in blades and flie out of it." Beneath the pulpit in front was the deacon's seat, par- tially hidden by a wooden screen to which the communion table leaf was attached, which could be let down when not in use. Over the minister's head was the indispensable sounding-board, nearly round and several feet in diameter, looking like an inverted top, and children used to wonder what would become of the minister if it should fall upon his head.
Rev. Sewall Goodridge, after three separate calls from the town to settle, accepted their invitation, and at the close of his letter of acceptance desires the prayers of the people "that God of his infinite mercy may be with me at all times; that his grace may dwell within my heart; that his spirit may lead and guide me in all truth, even as it is in Jesus Christ, which is according to Godliness; that his spirit may descend into my heart, even a spirit of truth and purity, integrity and uprightness; that I may be enabled to see more and more of the excelleney and amia- bleness of that religion which I myself profess, and which I shall, or may, from time to time communicate to others; that I may be made faithful and abundantly successful to your souls of all such as shall hear me; that I may be enabled to preach Christ and him crucified, and rightly and sincerely divide the truths of the Holy Scriptures, and administer the oracles of God unto you in the truth and purity of the same."
Mr. Goodridge was ordained September 7, 1768, and there were present at his ordination,-his pastor, Rev. Zabdiel Adams of Lunenburg, Mass., who probably preached the sermon, Rev. John Payson of Fitchburg, Rev. Nathaniel Merrill of Hudson, Rev. Daniel Wilkins of Amherst, Rev. Daniel Emerson of Hollis, Rev. Joseph Emerson of Pep- perell, Rev. Stephen Farrar of New Ipswich, Rev. Jona-
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than Livermore of Wilton, and Rev. Joseph Kidder of Nashua.
Rev. Sewall Goodridge, son of Benjamin and Sarah (Phillips) Goodridge, born in Lunenburg, Mass., July 18, 1743, was the fifth generation from William, who came probably from Bury Saint Edmunds, Suffolk county, Eng- land, to Watertown, Mass., where he was admitted to the bar in 1642, having his home near what is now Mount Auburn. He was graduated from Harvard college in 1764, and continued pastor of the church here until he died, March 14, 1809, after a pastorate of forty years and six months- the longest by many years of any in the history of the church. He received about one hundred and thirty dollars as a settlement from the proprietors, and two hundred acres of land, which he selected for a home, north of the pond where William Fisk now lives. He was to have an annual salary of forty pounds until there should be seventy families in town, then forty-five pounds until there should be a hundred families, and after that fifty pounds. He had a successful ministry, and was a preacher of sound doctrine. He was a prominent and successful business man, long one of the proprietors of the town, and probably wrote and wit- nessed more deeds than any man in town since his day. He was a liberty-loving man, and when the coming storms of the Revolution began to lower, and the oppression of the mother country and the rights of men began to be disenssed all over the land, he and his people were not ignorant of these things, and both minister and people warmly esponsed the cause of the colonies. In the second year of his pas- torate twenty-four united with the church, and there were additions almost every year for twenty years.
Mr. Goodridge was in feeble health in the later years of his life, but was accustomed to gather the children on the forenoon of Election day and hear them recite the catechism. He married Phebe Putnam, of Danvers, Mass., and " his bringing his wife to town," says Rev. E. B. Claggett, " was
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an event of exciting interest among his people. They came in a two-wheeled chaise, a vehicle that had scarcely been seen in any of our towns at that early period. Mr. Jacob Wellman was decidedly of the opinion that they would not be able to come through with the carriage, or at least that the lady would not have courage to ride in it all the way. Accordingly he saddled and pillioned his horse, thinking he might have the honor of bringing the bride himself. But it was finally concluded that the minister and his wife should both keep their seats, while six strong men followed behind to keep the chaise right side up."
Mr. Goodridge resigned in 1806, but the town continued him in office and voted him an annuity of one hundred dol- lars while he lived. He died on town-meeting day, and the town-clerk made the following record :
After the votes for governor were counted, the melancholy news of the death of our former pastor, the Rev. Sewall Goodridge, was brought into the house by Dea. Peter Clark, upon which the town passed the following votes or resolutions :
Voted unanimously, To assist the bereaved family at the funeral and in burying our Rev. pastor, Mr. Goodridge.
Voted, To choose a committee of seven and that they be instructed to bury the Rev. Mr. Goodridge in a decent, respectful, and minis- terial manner, to send to and request all the ministers to attend, make provision for their entertainment, and pay all funeral charges, except for the mourning garments of the family.
It may be noticed that the bill for the entertainment of the ministers and others included ten gallons of genuine West India rum, which in those days the solemnities and dignity of the occasion obviously demanded.
The first couple married in Lyndeborough by the Rev. Mr. Goodridge were Joseph Wilkins and Grace Hutchinson.
If the historian should estimate a church from the stand- point of its records simply, he would gain a very wrong impression of its character and work, for a record is
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made of all dissensions and difficulties but nothing is said of the years of prosperity. The church in Lynde- borough was not alone in having occasions for discipline. The men of those times had strong will power. They had to contend with almost insurmountable difficulties in estab- lishing homes for themselves. The times developed a rug- ged independence and individuality of character, and it was not strange that some sparks of fire should fly when such flint and steel came in contact. But the spirit of their Master had a wonderful power over their lives, and when they found themselves waxing warm in debate, or troubled by each others' faults, they sought advice of neighboring churches, and were prompt to make suitable confession if rebuked by their counsellors. A few extracts from the records of the church during these years, which included the stormy times of the Revolution, may not be without interest.
April 10, 1769, the church voted that six weeks intervene between the communion seasons, and that " the proportion of contributions for the support of the communion be two coppers from each member." It was also " Voted, that no person be permitted to partake with the members of this church more than twice or three times successively without producing a recommendation or a dismission from the church to which they belong." The next record in 1769 is suggestive : " After debate, voted to choose three choris- ters, Andrew Fuller, Osgood Carleton, and William Bar- ron, to take the care and set the Psalms in the public con- gregation."
At another time they voted "that the members of the church sit in praising God in the time of divine service, and that this vote be recorded in this book." A few years later the record says they "agreed by a great majority of the church that every member stand or sit as they may think it convenient in time of singing in public devotion on the Lord's day."
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Again : The church considered an article "to see if the church will consult anything about the singing in the house of God on the Lord's day as there are several persons un- easy about the safe," and later they voted "that the read- ing the Psalın or hymn by the deacons be carried on as usual in the forenoon, except the Psalm or hymn will not admit of reading and in such case the chorister to signify the same to the deacons by speaking or some other token or sign, for twelve months from this day and the deacons omit reading in the afternoon."
In 1779, voted " that Dr. Watts version of the Psalms be used for the three months next ensuing." About this time a large committee was chosen to make a new draft of the covenant, which after mature deliberation was adopted, and all present subseribed to it. It was strongly orthodox. At one time complaint was made against a brother of the church " for giving imprudent advice and for wronging the truth," and the committee to whom the matter was referred reported,-" We have examined the evidence on both sides and have done our endeavor to persuade the parties to agree but to no purpose, we therefore take this opportunity to inform the church that it is our opinion that it is more to the honor of God and to the peace and comfort of this church that the aforesaid complaint be dismissed by the church."
At another time a member of the church brought before it several complaints against the pastor, three of them as follows :
(1) I apprehend I can point out some particular times when liquor or strong drink has a different and unexpected effect with the pastor to me as well as to the pastor himself according to his acknowledgment.
(2) I apprehend the pastor is chargeable with disregarding the truth in the matter of moving a fence, &e.
(3) I apprehend the pastor chargeable with unfaithfulness as to his word and promises in his dealing with others.
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In reply to the complaint concerning the "different and unexpected effect " of liquor, the pastor says, "Though I have never been drunk with strong liquor, yet I have per- ceived it to have, at particular times, a different effect from what I expected, but can not allow, by any means, I am become a slave to it." To the second charge, of disregard- ing the truth, he says, "I know not even the color of a disregard to the truth, though there was a contradiction." To the third complaint, as to breaking promises, he says, "I have never knowingly made a promise but I have either fulfilled or endeavored to fulfill it, unless Providence shut the door by disappointment." The complaints were dis- missed by the church, and the complainant confessed that matters did not appear to him in such an aggravated light as when he exhibited the complaint.
The highest outward respect was paid to the Christian ministry in those days. When the pastor approached the church on the Sabbath the people parted to the right and left, while the minister and his wife passed between, both parties politely exchanging civilities. When the services closed in the church, not an individual left his pew until the minister left the pulpit and passed down the aisle.
From 1797 to 1806 no records of the church can be found, neither of baptisms nor of admissions to the church, but in 1807 the clerk, Dea. Aaron Lewis, was requested to make out a satisfactory record. As a result, the names of those baptized are given, but no dates.
October 13, 1807, the church voted to give Mr. Jesse Fisher, of Princeton, and afterwards settled in Scotland, Conn., a call to settle, but there is no record of the con- currence of the town. A call was given Rev. Jaazaniah Crosby, of Hebron, but the council refused to settle him because of his lack of soundness in theology. He after- wards settled in Charlestown, and later became a Unitarian preacher.
Rev. Abraham Randall, of Stow, Mass., previously set-
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tled in Manchester, Mass., accepted a call provided the town would " furnish him twelve cords of good, hard, dry wood yearly," but the people said " Nay," and he did not settle with them.
In 1811 there were 108 members, and Rev. Nathaniel Merrill was ordained October 30, 1811, of that year. The pastors and churches assisting at the ordination were,- Rev. Elijah Parish, D. D., Byfield, Mass., Rev. Isaac Bra- man of Rowley, Mass., Rev. James W. Woodward of Norwich, Vt., Rev. Jeremiah Barnard of Amherst, Rev. Ebenezer Hill of Mason, Rev. Thomas Beede of Wilton, and Rev. Ephraim P. Bradford of New Boston.
The new minister was a man of ardent temperament and tender sensibilities, and soon won the affections of his people. Feeling the power of the Gospel himself, he knew well how to reach the mind and heart, and his ministry was long and very successful. One hundred and ninety- seven united with the church in the first twelve years of his pastorate. At the beginning of the century, religion in this country was at its lowest ebb. The prayer-meeting had not then been developed as a power in the church, but the true spirit of a religious life was not dead, only dormant. In December, 1823, a religious association was organized, which might well be called the original Society of Christian Endeavor, as its aim, method, and constitution were almost exactly those of the present society by that name. The following is the constitution of this early religious society of Lyndeborough :
We the subscribers agree to form ourselves into a society for religious improvement, and as a summary of our belief of the lead- ing truths entertained in the Holy Scriptures, we adopt the con- fession of faith used in this church, and we humbly entreat the guidance and direction of the Holy Spirit to assist us in our Chris- tian course, that we may be enabled to perform every duty which devolves upon us with filial piety. And that our meeting may prove a blessing to our own souls and the souls of those around us,
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we furthermore agree in the strength of Christ to observe the following rules and regulations :
(1) That the present pastor of the church be the president of the society.
(2) That a vice-president be chosen quarterly, to. act as pres- ident in his absence.
(3) That a secretary be chosen at the first meeting in January annually, whose duty it shall be to keep the records of the society.
(4) That we will meet once a fortnight in the afternoon or even- ing of Monday at such hour and place as may be agreed on by the society.
(5) That in case of absence we will render an excuse if requested.
(6) That our meetings be opened and closed with prayer and singing.
(7) That none of us will decline leading in prayer when requested by the president, unless for special reasons. (In this article male members are intended.)
(8) That experimental religion be the frequent subject of con- versation : and that the president may select a passage of Scripture at each meeting to be discussed by the members at the next meet- ing.
(9) Resolved, that we will be free to relate to each other our feelings and views upon religion.
(10) That strict order be observed during our meetings and that but one speak at a time.
(11) That no person either male or female will be expected to meet with this society more than once, unless such person unites with us by signing this constitution.
(12) That the above constitution may receive such amendments, alterations or additions as the society may think expedient.
Dec., 1823.
The constitution was signed by twenty-four persons ; and the meetings thus established, together with the remarkable Christian experience of Barron, son of Capt. William and Sarah Clark, who died April 18, 1826, at the age of ten years, were the apparent means which led to the extensive revival of that year, the greatest which the church in Lyndeborough ever experienced. " There
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were but few families," said the pastor afterwards, "in which there were not some either deeply impressed or rejoicing in hope. The Lord seemed to come down like a mighty wind, prostrating sinners and bringing them sub- missively to Christ. In this work God was pleased to magnify and honor in a striking manner his own institu- tions. Though some were arrested and brought in who were open despisers of the Divine truth of Christianity, and who seemed to be far from the kingdom, yet nearly all had been accustomed to attend on the means of grace." Those parts of the town where the people uniformly attended religious worship were the parts most signally blest. One hundred and seven united with the church at that time as the fruits of the revival, and seven or eight young men were led to devote their lives to the work of the ministry, among them Rev. James Boutwell, Rev. Benjamin F. Clark, Rev. Charles Whiting, Rev. James Hervey Mer- rill, and Rev. David P. French. One hundred and four- teen more united with the church during the remainder of Mr. Merrill's pastorate-making four hundred and eighteen in all, a grand record for pastor and people.
It was during this pastorate that the lecture-house was built in North Lyndeborough. At the suggestion of Rev. Moses Bradford, of Francestown, the ministers of that town, and of Lyndeborough, New Boston, and Mont Vernon, agreed to establish a Wednesday lecture at North Lynde- borough to accommodate parts of the four towns adjoining. It was to be held in the afternoon every other Wednesday, and these four ministers were to preach in turn, the others, as far as practicable, to be present. At first it was given in private houses, then in Parker hall; then in 1813 a lec- ture-house was built, which was used abont forty years. Out of this movement began the revival of 1812, and the neighborhood Sunday evening prayer-meeting, which was held for many years.
Mr. Merrill lived in the house opposite George Spal-
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ding's, the place having been given to the town for a par- sonage by Benjamin Lynde, Jr.
It was during this period that the church became a sep- arate institution from the town. Thus far the town had paid the minister's salary, as one of its necessary expenses, and had joined with the church in calling and dismissing pastors. But men of other denominations, or of no relig- ious belief, began to flock into the town, and they were restive under a tax in which they had no interest, and a state law was passed before the separation took place by which they could be excused from such taxation. The following are specimens of notifications sent to the select- men at this time :
To the selectmen of Lyndeboro'. This may certify, that I differ in religious opinion from Rev. Nathaniel Merrill and object to you and your successors in office hereafter taxing my poll or estate toward the support of preaching in this town.
Sir : for particular reasons I wish not to be taxed to Mr. Merrill again till I think different.
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