History of Carroll County, New Hampshire, Part 60

Author: Merrill, Georgia Drew
Publication date: 1889
Publisher: Boston : W.A. Fergusson & Co.
Number of Pages: 1124

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Two, the first and last, of their three children are living: Elizabeth Hardy, Rose Standish, Arvilla Haynes.

Rev. Lyman White, of excellent repute among the churches of our order, commenced a pastorate here in June, 1888. He was a native of Roxbury, born July 23, 1818; was graduated from Dartmouth in 1846, and died May 30, 1889. He was held in much esteem in his pastorates, was a man of noble character, and an excellent preacher and wise adviser.

The earlier preachers were educated men, who believed in studying the Bible in the languages in which it was written, the Hebrew and Greek. With- out sacrificing the religious nature, they aimed to develop the mind. They were the patrons of learning, and without doubt had something to do in form- ing that literary taste which has prevailed in Wakefield. These preachers were loyal citizens, not monks seeking retirement from the world in cloisters and caves. They were ever fearless in the discharge of what conscience told them was duty. I should like now to see the service in the old meeting-house, with its square, high-backed pews or pens, its three galleries, its huge sounding- board over the stalwart form of the minister dressed in knee breeches, ancient coat, powdered hair, preaching to our ancestors that good old sermon ninety- nine years ago, on the reverence due to the house of God. And they came from near and from far, on horseback and on ox-sleds, and barefooted, to save their shoes when they should enter the sacred place. Those were the days when sacrifices were known.

Eight weeks of preaching seems to us small, but it cleared the law, and eight weeks' preaching then might be as good as three times that now. But that didn't satisfy them. According to custom, the town of Wakefield did for the first ten years support preaching, and then called to a permanent settle- ment Rev. Asa Piper, who had already preached nineteen Sabbaths. This call was given in November, 1784, through a committee of seven: S. Dearborn, N. Balch, A. Hall, Lieutenant Jonathan Gilman, Captain J. Gilman, Major Jonathan Palmer, and Ensign Mayhew Clark. The terms of settlement or the proposals were: Mr Piper was to receive,

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In addition to the rights sequestered to the use of the Ministry in the Town, one Hundred Pounds lawful money towards building him a house, to be paid in Labor and Materials for building, common labor at 3s. per day, the man finding himself; Pine Boards at 4 Dols. per 1000 ft .; Shingle at 9s. per 1000; Clapboards, rough, at 4 dollars per 1000, each of said articles to be delivered on the spot, and in any other articles that may be wanted at cash price, and also lay out one hundred Days' work in Fencing and clearing the Minister's Lot. That the town will give said Mr. Piper as an annual salary, Seventy-five pounds, lawful Money, forty pounds of said sum to be paid in Money, the other thirty-five in produce of the country, - twelve pounds in Indian corn at 3s. per bushel, six pounds in Rie at 4s. per bushel, five pounds in Beef at 2 1-2d per lb., twelve pounds in pork at 5 pence per lb. It is to be understood, that for the two first years, they will give only sixty pounds annually as salary, and after that adding to the sixty pounds yearly five pounds, until it amount to seventy-five pounds. his stated annual salary.

Also voted to give the upper part of the town above Ensign Mayhew Clark's a proportional part of the preaching. The proposals were modified in June, so that one half of the one hundred pound settlement shall be paid the first year, the other half the next. "The work shall be done the coming fall. The Rie shall be at 3s 9d per bushel ; Money part to be paid quarterly." The minister wanted less pork and more corn, so the twelve pounds in pork was changed to the same value in Indian corn. To this call, borne by S. Dear- born, Esq., Captain David Copp, and Avery Hall, Mr Piper made the following answer in the affirmative: -

WAKEFIELD, June 20, 1785.

Friends and Brethren, - It is some time since I received an invitation to settle with you in the gospel ministry - a work that is not to be undertaken without a solemn pause and mature deliberation upon the reasons operating for or against compliance. Notwithstanding the great distance from my particular friends, which is a circumstance disagreeable both to them and to me, and other objections, - so remote from my brethren in the ministry, whose society and kind offices would be a source of satisfaction and edification, and likewise the difficult and laborious duty of the ministerial office to which I feel myself so unequal and unworthy of, - yet. as there appears so great a degree of unanimity (as far as I have obtained informa- tion) among the people, and as you have so far complied with what was proposed as an amendment to the former conditions, after consulting with those whose advice I esteemed. and seeking direction from the great Head of the Church, with whom is the residue of the spirit, who is able to supply every weakness and deficiency and qualify the most unworthy for his service, and on whose blessing success depends, I have finally thought it my duty not to refuse your request, and do accordingly accept your invitation. Relying, however, if a union should take place, on your Christianity and benevolence, that, should the future pros- perity of the Town admit of it, you will make me such further allowance as shall be neces- sary. And I shall expect, likewise, the privilege of absence a number of Sabbaths yearly in order to visit my friends and acquaintances to the westward.

ASA PIPER.

"Friends and brethren " he calls the citizens of the town. But the friends thought another step needed to secure a permanent minister, and we have what now would be a strange sight : a council called by the town for the ordination of a religious teacher, and at the same time the "brethren " " and

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their wives were embodied into a church by the town's council. The town leads, the church follows. Now, in calling a minister, the church leads.

The church was broad in its foundation, with a very limited creed and a generous covenant : " We profess a serious and full belief that the Scriptures of the Old and New Testaments are given by inspiration ; that they teach us the doctrine of man's apostasy from God, and the only means of recovery is by faith in Jesus Christ as the only Saviour of lost sinners." A little later in some towns the first church organized had no creed, simply a covenant to join together Christians of different names. This short confession of faith was later and in 1828, at the time of settling the colleague, enlarged and arranged in eight articles. The covenant seemed to be the main thing on which they depended for mutual help, though of course the covenant was based on the kinship of belief and practice and the object of upbuilding the kingdom of grace. It had an "exception " as a relic of the "half-way covenant," which allowed people to be church members, have their children baptized, and yet not partake of the Lord's Supper.

One excellent woman, without doubt, was taken into the church on " exception " in 1787, her conscience forbidding her to partake of the Lord's Supper, and for over forty years she was deprived of that privilege, and she died before she could use the rite. The Articles of Faith have been amended in 1828 and again in 1867. This church now is supposed to be in general accord with other churches of the Congregational name, but at the outset that name was not used. Neither is it called the first church of Christ, though they make a solemn surrender of themselves to the Deity in Trinity, and " regard it our incumbent duty in our present situation to form ourselves into a church for fellowship and communion." But it was the first church of Wakefield, and I am glad that it was not the last one; but other Christian bands, bearing different names, have had the name of Christ written on their hearts and have done a good work.

The moderator of the special town-meeting which called Asa Piper was Simeon Dearborn. The moderator of the new church meeting was Avery Hall. The voted call was unanimous, and this was the answer given that very day before his ordination : -

WAKEFIELD, September 22, 1785. I now declare my acceptance of the call given me this day by the church of Christ in this place to be their pastor.

ASA PIPER.

The town had already called him to be their minister, and he had accepted three months before. The town led, the church followed. And when the town totally ceased to lead, at the passage of the Toleration Act about 1819, the church remained as the organized spiritual body, competent to call and

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settle a minister, and the First Congregational Society was chartered by the legislature in 1815, which embraced Joseph Wiggin, Richard Dow, Luther Dearborn, William Sawyer, Joshua G. Hall, John Kimball, Elisha Sanborn, and associates.

The members of the ordaining council were ministers Hasey, of Lebanon, Maine : Haven, of Rochester ; Adams, of Acton, Mass., the early home of the young minister; Newhall, of Stowe, Mass .; Ripley, of Concord, Mass.

Thus, on the twenty-second day of September, 1785, Asa Piper saw this church organized, received its call and accepted it, was ordained, and married his first couple in Wakefield - Joseph Maleham and Frederica Lang. The next year or so he brought to his home at Simeon Dearborn's his young wife, Mary Cutts, of Portsmouth, and not long after moved a few steps to the new mansion which still stands on that site of remarkable beauty, which from that day to this has been the happy home of his descendants. Esquire Dearborn's house was near the road over Copp's hill. There was the "prophet's chamber " in the early day. And there they met and chose the first two deacons, October 26, Simeon Dearborn, Esq., who had been deacon of the church in Greenland, and Avery Hall.

The church thus organized received additions from time to time, but the number was small, only two hundred for the century. The history of the church for the first quarter of a century is not very marked. No mighty revivals, convulsing society, when men quaked before the majesty and purity of God, but we may believe a steady stream of good influence was flowing on, blessing society. Later we find revivals, 1828, 1837, 1840, 1875, 1881. Infant baptism was then regarded important, and a few families consecrated their children, whose children's children are rejoicing in the God of their fathers. The first child baptized was William Maleham, whose parents, Joseph and Frederica, now took upon themselves vows to love the Lord, as they had vowed one year ago to love each other. Great-grand- children of Joseph Maleham are of this church, and in the Sunday-school the third and fourth generations, unto whom the Lord is showing mercy.

Richard Dow, one of the original members, became deacon, and in 1826 was, at his own request, relieved because of age and infirmity, and died in 1835, the same year as his pastor, full of years. His son, Asa, was one of the first to receive baptism. Several of his grandchildren were baptized at this font, and to the memory of one of these, who, sixty and four years ago, a babe in the arms of the aged minister, had placed upon her brow the sacred water- to her, as wife and mother, we owe the memorial of our Town Library and High School - Ellen Almira Dow, the mother of our honored friend, the daughter of Josiah, the granddaughter of Richard Dow. Our communion set, also, is the gift of one here consecrated in infancy and of her husband so recently called away. The granddaughters of the

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first deacon, bearing another name, Sawyer, are in a hale old age, still inter- ested, as always, with other grandchildren, in the service of the sanctuary. Descendants of the second deacon are not in town, but the name of Avery Hall was long honored as of one very helpful in civil and religious affairs. " In his last years 'his means were quite limited, but he died, as he had lived, a good man, held in high esteem by all who knew him."

Luther Dearborn, the son of the first deacon, was chosen, I judge, to succeed Deacon Dow in 1826. He seems to have succeeded to his father's mantle in church and town. He married Sally Pike, January 2, 1792. His daughter, Lucy Ann, born March 2, 1804, is the oldest and best informant of those days of seventy-five years ago, one of the few and valued links between the old and new that to our sorrow must soon break.

Asa Piper Wiggin is reputed a deacon. His mother, Elizabeth Gerrish, was the firstborn of the parsonage. His father, Porter Kimball Wiggin, united with the church on his dying bed and received the emblems of Christ's love from the hands of his minister. That was in 1840. She journeyed on alone for forty years, until in 1881, on Memorial day, she had reached almost ninety-two years before God took her.

The surviving deacon, Satchel Weeks, who since 1879 has served the church, is descended from Deacon Samuel Haines, of Portsmouth church (1671), and grand-son-in-law of Deacon Richard Dow. So we see that the deacon timber has been so far limited to certain families. The son of the first minister, Edward Cutts Piper, as deacon for nearly half a century from 1833, and the father (as minister up to that time and a little later, so that they were together) cover nearly the whole hundred years of the church as office-bearers. He quietly passed away [in the month of February, 1881, just ninety years from that winter month when he was consecrated to God. Of him it is written : "He was the good old deacon permitted for more than half a century to embellish in his ancestral home a hard-working farmer's life with the culture of a Christian gentleman. He had an apostolic beauty of character, and led a blameless life."

Of the members at large we may not speak in particular. Several covered fifty years of church life, as did Deacon Dow and Deacon Piper, who joined in 1831. At the same time joined Belinda Evans (still living in Ossipee as Mrs Isaac Thurston) and Emily Peare, later Mrs Rollins (deceased Decem- ber, 1886). The same year Mrs Lucy Bradbury Chesley entered upon her fifty-two years of living as a member of the church in Wakefield to which she had come as a bride some years before. She retained her elasticity of spirit and beaming countenance until the great age of ninety-one.

Mrs Rhoda Hobbs completes her half-century in January. Yet of the five original male members two, and perhaps three, died within eighteen months after they joined the little band, Deacons Hall and Dow surviving Simeon Dearborn, Mayhew Clark, and Samuel Haines.

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HISTORY OF CARROLL COUNTY.

Two of the members have become ministers, John H. Mordough (1831, ordained evangelist 1836). He died in 1869. Jonathan Byron Cook, son of Benjamin, as a lad by the side of the village lawyer, joined the church in 1839, September 8; settled as colleague pastor with Rev. Joshua Dodge, at Moulton- borough, 1850-53 ; pastor at Wells, Maine, 1855-67 ; at Salisbury, N. H., 1869 to 1874 ; for several years, until very recently, at Hebron. Dr Charles Coffin Barker, son of the revered minister, though never a member of this church, for some years has labored for his Master as a preacher of the Adventist faith. Some of the members married ministers. Olive Haven, who joined in 1787, married Rev. Joseph Willard (first settled minister of Lancaster) ; Mary J. Robinson married Rev. N. Barker; Mary A. Smith married (1858) Rev. Leo Baier; Ellen M. Wiggin married (1863) Rev. Henry L. Foote, Episcopal ; Alice Haven Maleham married (1875) Rev. James C. Flanders, Episcopal.

The founders wanted a "learned, orthodox ministry." Their descendants may have thought more of the "learned " than the "orthodox " part. But in getting the one they got the other. The church was virtually the state in a religious capacity, providing, as its duty, preaching at the central place, at the expense of the town, and each man on the grand list taxed. To this the majority assented. A few protested, but perhaps not more than would oppose other acts of the majority, such as a new road. Their protest was noticed. The sentiment grew quite strong against " taxation without representation," in this sense, that the preaching did not express their views, from some near the church as well as more remote. Some preferred preaching of a different sort, . and some then, as now, probably preferred no preaching, and did not wish to pay for the support of any highway they did not travel on. There was also an idea that the minister should not be a " hireling." Still, if anything was to be given, let it be a freewill offering.

As early as 1788, within three years from the settling of the first minister, several " who called themselves a Baptist society " the town voted "to exempt from paying a tax to the town minister, and shall hold them excused so long as they support preaching among themselves according to their perswasion, or attend upon the ministry in their way : and at the same time we wish their attendance with us, and leave it to their generosity to contribute what they please for the support of Mr Piper." Their names will interest you : Samuel Allen, Samuel Allen, Jr, Ebenezer Cook, John Horn, the first town clerk, John Hill, Jacob Wiggin, Simeon Wiggin, Isaiah Wiggin, and Tobias Hanson. Each year nearly some were excused. But the town only could excuse. It held that right, as well as to tax. A variety in religious as well as in political views may be expected, even among a small population. Each view may be of hearts loyal to God or to the nation. And this variety is shown in the history of our town, as the number excused grew larger. In 1788, these ten I have mentioned ; 1794, fifteen ; 1798, thirty-seven out of one hundred and sixty-two

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voters ; 1804, forty-four ; 1807, ninety-eight out of one hundred and ninety- two, over one half; 1810, the "contract " was " dissolved," and practically, from that time on, support was voluntary, Asa Piper not being the paid min- ister of the town, but pastor of the church for another quarter of a century until, in 1819, taxation for preaching was abolished by the "Act of Toleration."

The town improved in the quarter century when they had their first and only town minister. This is shown in the eloquent and pathetic document when Parson Piper on his part dissolved the contract, January 1, 1810.

The five and twentieth year is now in part elapsed since my induction into the important and sacred office of a religious Teacher in this place. At that time the people were few in number, and had but imperfectly subdued a wilderness and prepared the soil to yield support to the inhabitants, who being collected together from various places, were many of them far from abounding with the conveniences and delicacies of life. . .. Fears were entertained by some at that time that the people would not be able to fulfil their engagements without bringing poverty and distress upon themselves. But a present view of the case will show how groundless were those fears. Instead of those temporary, humble cottages first erected, and which they would now think could scarce give shelter to their herds, we now behold com- fortable and even elegant habitations. Thus hath a kind providence blessed us; and thus is there exhibited unto my eyes irresistible proof that what I have received from the town hath not impoverished them. In justice to myself, I must say that I have ever cherished a lively sympathy with the people, and made it my constant endeavor to lighten the burdens and not forget the poor. In all their atlictions I was afflicted ; and an omnipresent Deity can witness my secret intercessions for unity, happiness, and spiritual welfare of all. . . . Desirous as I am of meeting the wishes of the people, I have uniformly declared my readiness to absolve them from every obligation to contribute to my support, whenever they should express such a desire; and had such an event taken place several years ago rather than at this time, the probability is that it would have been more for my temporal happiness. Because, having expended a considerable sum in fencing and subduing my farm and the like, I shall probably not find any one disposed to compensate me, should it become expedient to dispose of my property. Besides, the season of gray hairs admonishes me of approaching infirmities, and darkens the prospect before me. Nevertheless, I should prefer a " dinner of herbs where love is unto a stalled ox and hatred therewith." It has lately been signified to me that a dissolu- tion of the contract is wished for by some, and thought expedient by many. I do not feel disposed to throw obstacles in the way; and therefore declare my readiness to dissolve the civil contract. I would therefore say that I will agree unto its dissolution on the following conditions : 1st. That all sums now assessed by virtue of the contract be paid in conformity to its provisions. 2d. That I enjoy all immunities, as heretofore, while my relation to the church shall continue. 3d. That I receive, as an indemnification in part for this concession, four hundred dollars.

To the inhabitants of the Town of Wakefield, this day in Town meeting assembled. January Ist, 1810.

ASA PIPER.

At that town-meeting, Major Joshua G. Hall, moderator, it was voted to dissolve the contract according to Mr Piper's proposals.

Thus in 1810 the town ceased to support preaching, but the town minister continued as pastor for twenty-five years more, with a colleague from 1828 to 1833, until his death in 1835. The amount for his support must have declined,

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but the civil contract was looked after by the society incorporated in 1815. He supplied in Milton, 1810 to 1812, and perhaps did some missionary service, but he ever remained a commanding figure of society. Old people now living remember " the old priest," as he was called, and delight to tell of him, a man of massive frame, great dignity, and upright character, who did much to upbuild society in this town. He was a citizen, and one of the best. He was always at the polls, and his fellow-citizens parted as he marched up through with stately step to deposit his ballot. He was a leader in making improve- ments in husbandry. He beautified his own premises, lifting agriculture out of the rudimental condition, and sought to combine the beautiful with the useful. He made the address at the first agricultural fair in this region, at Rochester, and the splendid shade-trees planted by his hand are a monument to his foresight, as they adorn the avenue in front of the ancestral grounds. We cannot measure either the direct or indirect influence of the church upon this community in upbuilding morality and education as well as spirituality. But the record is on high. The presence of the church, even with a small nominal membership, has acted as a restraining influence to keep back from impiety and wickedness. Like a tower of granite it is to stand as a protest against sin : and as a beacon tower to guide to a better and happier life.

The Lord be thanked that that seed was planted in 1785. We have a right to sing the song of the tiny acorn, and then go forth to help to make the new century, more than any other since the world began, God's century and years of the right hand of the Most High.

For its financial support the church depends upon voluntary subscriptions supplemented by annual grant, the New Hampshire Home Missionary Society and the income from the Fund, the Rollins Fund, and the Sawyer Fund, making the salary $550 and parsonage. Few have left memorials in the shape of bequests. Elisha Rollins, at his death in 1872, left $300 for himself, and $200 for his wife, Prudence, who died in May, 1871. Both were members of the church from 1832. Luther Dearborn Sawyer, a constant attendant up to the last Sabbath before his death on July 9, 1884, bequeathed $200. The communion service was the gift of Mr and Mrs E. A. Rollins, of Philadelphia.

The One Hundredth Anniversary. - This was celebrated September 22, 1885. The day was a day of beauty, and five hundred gathered to pay tribute to the character of their ancestors and to praise the God of their fathers. This anniversary was observed with fitting services. Hon. John W. Sanborn presided with his customary courtliness and dignity. Order of exercises : Ser- vice of ancient songs, Freeman D. Pike, precentor ; address of welcome, Hon. J. W. Sanborn ; response, Hon. J. G. Hall : invocation, Rev. G. S. Butler; responsive reading led by Rev. Wm. Lloyd Himes ; prayer by Rev. Sumner Clark; hymn composed by Rev. D. D. Tappan ; address, Hon. Seth Low, of Brooklyn ; poem by Miss Harriett N. Hobbs. In the afternoon addresses were

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made by Hon. J. G. Hall, Rev. Wm. Lloyd Himes, Rev. G. S. Butler, Rev. Sumner Clark, Captain Nathaniel Meserve of the Freewill Baptists, Rev. Charles Dame, of Acton, Maine. Letters were read from Rev. D. D. Tappan, Rev. G. O. Jenness, Hon. Charles Chesley, interspersed with songs of devotion. It was a "red-letter " day in the history of the church.

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History of Carroll County, New Hampshire, Part 60

Author: Merrill, Georgia Drew Publication date: 1889 Publisher: Boston : W.A. Fergusson & Co. Number of Pages: 1124

Author: Merrill, Georgia Drew
Publication date: 1889
Publisher: Boston : W.A. Fergusson & Co.
Number of Pages: 1124