USA > New Hampshire > Grafton County > Littleton > History of Littleton, New Hampshire, Vol. II > Part 23
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Mr. Cooley has been a frequent contributor to the religious press, and for eight years has been a reporter of matters of interest in New Jersey or New Hampshire for the " Congregationalist." He has also had printed in the " Andover Review " articles under the title of " A Word in Behalf of Eudemonism," and " Side Lights from Mormonism." He has published a volume entitled " Em- manuel : The Story of the Messiah," which was issued from the press of Dodd, Mead & Co. in 1889. His writings, like his ser- mons, are clothed in chaste English, and are calculated to please the discriminating taste as well as instruct the reader. As a preacher he has departed in a measure from the rule which so long governed the clergy of his denomination in writing out their sermons in full, and depends to a considerable extent upon extem- poraneous speaking in the pulpit. He is sometimes given to preaching a sermon so far removed from the conventional order as to awaken discussion among his parishioners and subject himself to both friendly and hostile criticism.
The theological views of Mr. Cooley are those of the " so-called lib- eral orthodox school." He " accepts evolution, the ' new theology,' and much of the higher criticism." In this respect he is in accord with an influential section of his congregation who accept the modifying influences of science and the progress of the age as essential aids to a correct interpretation of the Scriptures.
Aside from positions connected with his church associations, Mr. Cooley has not held office. In those organizations he has been Registrar of the Congregational Association in Rockford,
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Ill., in 1887 ; secretary of the New Jersey Association, 1895-1899 ; moderator of the New Hampshire State Association in 1900, and clerk of the Coos Conference since 1901.
Mr. Cooley is studiously fond of his books, and devotes time and care to the consideration of the subjects embodied in his sermons. He is also mindful of his duties as a citizen. These obligations are considered entirely from an independent standpoint, with a mind open to the truth and a conscientious desire to reach a right conclusion. He adheres with firmness to his convictions, never subjecting them to entangling alliances with selfish interests, partisan approval, or greed of popular applause.
The clergymen named in the preceding narrative as preachers in this church are not the only ones who have ministered within its walls. Some of the celebrated divines of the nation have been heard from its pulpit ; Lyman Beecher and his gifted son Henry Ward Beccher, two of the most powerful and persuasive orators in our history, among the number. The elder Beecher held a ser- vice here in 1845 or 1846, while on a tour of the Mountains; the son was heard here on several occasions : first in July, 1856, when a guest at a mountain hostelry lic was urged by Edmund Carleton to occupy the pulpit and strike a blow for the antislavery cause. While reluctant to accept the invitation, he was finally persuaded to preach. On this occasion the house was filled to its capacity, and Mr. Beecher's sermon was a powerful appeal to the members of his congregation to walk in the paths of righteous- ness ; with not a word on the political questions of the hour, much to the chagrin of some who were present in expectation of listening to a political sermon. He came again while a guest at the Twin Mountain House. The Rev. John Pierpont, eminent as a poet and temperance advocate as well as a pulpit orator, offi- ciated at one of the usual services in 1849. Presidents Lord, Smith, Bartlett, and Tucker of Dartmouth College have also supplicd the pulpit. The Rev. George H. Hepworth, when pastor of the Church of the Unity in Boston, coming here in quest of health often occupied this pulpit, and avoiding controversial questions, delivered sermons that interested and instructed large audiences. Another clergyman who sometimes gave the congregation wor- shipping here an opportunity to listen to sermons weighty with thought and clothed in language of chaste eloquence, was William Rogers Terrett, who for thirteen years previous to his death in 1902 was professor of American History at Hamilton College. There were others - the list is long, representing various schools of theology and forms of church government - possessing more
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than local fame, who sojourning here during their vacations sup- plied this pulpit for a morning's service. Thus the churchgoing people of all denominations have from time to time been given an opportunity to listen to religious teachers of renown.
For nearly two centuries the clergymen of the Congregational Church were the governing power in New England, directing the affairs of Church and State ; and second only to them in these respects were the deacons. Their influence in secular affairs had begun to wane about the time of the close of the War of Indepen- dence, and in this town it had not been powerful in political affairs, for reasons that must be apparent to the casual reader. Deacons Asa Lewis and Andrew Rankin were influential men in their time, not because of their office in the church, but on account of the high quality of their citizenship. The first deacon elected after the settlement of the first minister was Robert Charlton, who succeeded Deacon Rankin in 1823. An organized church with a regular service in a house of worship had raised the office in popu- lar esteem to something like its ancient dignity ; and when the Rev. David Goodall announced the event to his wife with the re- mark that he " considered the position to which Deacon Charlton had that day been elevated more honorable than any dignity ever conferred upon the Duke of Wellington," he gave expression to the general view of members of the Congregational Church at that time. That Deacon Charlton filled this office with becoming dig- nity and reverence we cannot doubt, for he possessed in a large degree the Christian virtues and intelligence required for a satis- factory discharge of its duties. In 1837 the infirmities of age compelled him to resign this office and ask a letter of dismission, with a recommendation to the church at Waterford, Vt., which was near his home.
Deacon Gideon Griggs was one of the ante-record deacons. It is not known with certainty in what year he was elevated to the diaconate ; but it is probable that he and Deacon Rankin were chosen in 1815, soon after the death of Deacon Lewis. The building of the first meeting-house had raised the question of location, and it is not unlikely that the issue may also have entered into the choice of deacons. As a matter of fact the extremes of the town were represented by the selections made. Deacon Rankin lived within a stone's-throw of Lyman, now Mon- roe, line ; and from the residence of Deacon Griggs on Mann's Hill to Bethlehem line the distance was not half a mile. Gideon Griggs held the office until 1827, and was again chosen in 1832, and held it continuously until his death in 1851. He was a very
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devout man, and esteemed church privileges the most desirable of earthly possessions, - a trait he transmitted to his son Alvan, who never missed a stated meeting of the church for any less cause than sickness or war. It was said of the son that when he lived on Mann's Hill he would leave the plough in the furrow, or his hay uncocked to be washed by rain, in order to attend the Friday afternoon meetings. The deacon's love and reverence for the devotional exercises of the church were like unto those of his son, and he often neglected his worldly interests that he might enjoy their spiritual blessings.
When Deacon Noah Farr retired, Jolin Merrill became his suc- cessor, and held and filled the office forty-four years. Half a generation has passed since he discharged the duties of the posi- tion, but to many now living Deacon Merrill was the ideal church officer, and when the word " deacon " is spoken his calm, benig- nant, and dignified presence is presented to their vision, and he holds a place in their hearts which is an abiding tribute to his memory such as few men have been privileged to enjoy. His appreciation of the duties of the position were idealized, and with calm judgment, dignified presence, deep religious convictions, great tact in the conduct of affairs, and an unfailing kindness, he lived up to the high standard of church conduct he had established for his guidance, and aided many others to walk in the same path. These characteristics enabled him to act along the lines of least resistance and thereby maintain a marked degree of harmony in church affairs. When he failed, as he sometimes did, to pre- serve inviolate Christian relations among members, it was when he came in contact with a will that never bent; but even then mat- ters were so arranged that the current of church events was but little disturbed. When he retired from the diaconate in 1885, owing to the ravages of disease, he left to his successors a shining example which they may strive to emulate but cannot well expect to surpass. In that larger sphere where men of the world most do congregate Deacon Merrill was highly esteemed and was always spoken of with respect, and the sincerity and high character of his religious convictions were never questioned. The judgment of such men is apt to possess a deeper significance in regard to the practical results of the Christian life than one that emanates from brethren within the church. He was chosen to the diaconate a few months before Rev. Mr. Carpenter came to the pastorate, and they soon learned the worth of each other, and their love from that time was like unto that of David and Jonathan.
Associated with Deacon Merrill in office were Marshall D. Cob-
JOHN MERRILL.
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leigh and Allen Day. The former was first elected in 1851, and held the position until his death in 1868; the latter became a deacon in 1857, and also relinquished it only upon his death in 1869, though for nearly five years of this time he had been a resident of Brattleborough, Vt. Deacons Cobleigh and Day were relatives, and lived on adjoining farms on the Slate Ledge road. Both were valued citizens, had held important offices in civil life, and had been captains of the Eleventh Company of the Thirty- second Regiment of the State Militia. They had many qualities in common, but personal appearance was not one of these. Deacon Cobleigh looked like an ascetic, was thin, hollow-cheeked, and for years the victim of a wearing disease. Deacon Day was a model of manly beauty, with noble features and a ruddy face crowned with a wealth of hair which was early tinged with gray, a picture of health and strength. These men gladly exchanged their militia titles won on peaceful fields for that with which their church honored them, and it is sufficient to know that in the discharge of its duties they acquitted themselves as worthy colleagues of Deacon Merrill.
Of those who have held the office since 1870, Deacons Nelson C. Farr and John C. Quimby are dead, Charles D. Tarbell and Charles L. Clay are citizens of other States, Samuel C. Sawyer, Charles A. Farr, and Irvin C. Renfrew are present residents in town, but no longer incumbents.
In the century of its existence this church has conferred its highest lay gifts upon sixteen men, who in turn have borne them worthily and honored the body that placed its symbols in their keeping. Myron H. Richardson, Warren W. Lovejoy, Milo C. Pollard, and John F. Tilton are the present board of deacons.
The office of Deaconess in the Congregational body is of recent institution. Its duties have no connection with the ecclesiastical functions of the church, but are such as were formerly discharged by volunteers or a committee on charity. While Mrs. Jolin Mer- rill was active in the affairs of the church, there was no occasion for such an office in this church. The records contain the first mention of the position in December, 1895, when Mrs. Caroline Farr Page and Mrs. Mary I. Goodnough were chosen after the passage of the following: " Voted that two deaconesses be elected, one for two years and one for one year, subject to re-election as the church shall vote at its annual meeting, and the duties out- lined." Those elected at this time declined to serve, and at the annual meeting in 1896 Mrs. Hannah Eaton was elected for the term of two years, and Mrs Mary B. Redington for one year.
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The following year Mrs. Redington was re-elected for two years. This board continued to serve until Mrs. Redington's absence rendered it necessary to fill the vacancy, when Mrs. Eliza J. Sawyer succeeded her. Mrs. Susan Church succeeded Mrs. Eaton in 1901, and, declining re-election, Mrs. Caroline B. Merrill was elected, and Mrs. Sawyer and Mrs. Merrill constitute the present board.
The passage of the Toleration Act by the Legislature at the June session, 1819, was the culmination of a strenuous conflict waged in this State for more than a decade by men connected with the Methodist, Baptist, Free-will Baptist, Universalist, and some other denominations against the privileges enjoyed by the Congregational- ists, which under the law was practically the State church. Funds for the support of this church were raised by taxation, and protests, suits at law, and controversial conflicts were frequent, through these years. When this ancient privilege went down before the long-continued assaults of its opponents, the law provided a sub- stitute for the system so long in vogue for the support and main- tenance of church organizations by authorizing the formation of societies whose object it should be to provide ways and means for the support of public religious worship by uniting in one body members of the church and other persons interested, and giving such society a legal status. The church was the spiritual, and the society the business arm of a religious body.
Such a society was formed in this town December 2, 1819. The meeting for this purpose was called by David Hoskins, David Goodall, and Joseph W. Morse, evidently selected with a view of giving representation to each of the three corners or sections of the town. At this meeting William Burns served as chairman and William Brackett as secretary, and a constitution was adopted which provided that the society should be known as The Littleton Congregational Society, and further prescribed the following offi- cers : " A clerk, three assessors, and a collector who shall serve as a collector and treasurer." It further provided " that all money raised for the use of said society shall be voted at the annual meeting, and it shall be proper for the assessors to take their inventory from the Town Records annually," and " that it shall be the duty of the assessors to make and hand over the tax bill to the collector for collection in the month of May annually." 'The collector was also required to give a good and sufficient bond for the faithful performance of his duty.
The first meeting for organization was held on the same day, and in addition to the temporary officers William Brackett was
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elected clerk and took the oath prescribed, and David Rankin, Joseph W. Morse, and Guy Ely were elected assessors.
The first annual meeting was called to meet at the meeting- house on Thursday, March 16, 1820. Its first act was to adjourn to the dwelling-house of John Gile. Evidently it was a cold March day, and those assembled preferred the cheerful warmth that radiated from the fireplace at the hostelry to the gloomy sur- roundings at the meeting-house. David Goodall acted as mod- erator, William Brackett was continued as clerk, and Joseph W. Morse, Michael Fitzgerald, and Simeon Dodge assessors, and they took the oath. It was "voted to raise $200 for Preaching the present year, one third to be pd. in September, and the remainder in Jany. next," and Lyman Hibbard, William Burns, and Guy Ely were chosen a committee to draft a call to Mr. Fairbank and present it to the society. This call was subsequently on the same day read and accepted by the society, and presented to Mr. Fairbank, who accepted, and the first Wednesday of May was agreed on for the installation.
At the annual meeting in March, 1825, without a formal amend- ment of the constitution so far as the records indicate, but by general consent, the board of assessors was abolished, and a com- mittee of five chosen to superintend the business of the society for the ensuing year. The committee consisted of Simeon Dodge, Nathan Dewey, Joseph Pingree, David Rankin, and Luther Thomp- son. The next year, without any recorded vote suggesting a change in the number of the committee, but three persons, namely, Nathan Dewey, David Goodall, and T. A. Edson, consti- tuted the superintending committee.
At a special meeting held at the village school-house on the 31st of March, 1828, it was " voted to raise money by voluntary subscriptions."
The call for the annual meeting of 1829 bore this post- script : " N. B. As all money is raised by voluntary subscrip- tions in this society, and each subscriber being a member, it is earnestly requested there shall be a general and punctual attendance."
At the meeting held under this call Robert Charlton was moderator, Aaron Brackett clerk, Isaac Parker, Josiah Kilburn, and Robert Charlton superintending committee, and Isaac Parker collector.
Then comes a long interregnum of seven years in which no meetings of the society were held and its organization lapsed. In February, 1837, a new society was organized under the law of
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1827 1 with a membership of twenty-six. No additions appear to have been made until November, 1880, when seventy-nine mem- bers were added to the roll. Since then it has been the policy of the society to induce all regular attendants on the church service or subscribers to the pastoral fund to join its membership, and it now numbers about one hundred and seventy-five persons.
As has been seen, the payment of tithes was never the rule in town. The only instances approaching the enforcement of the ancient system were when the town voted to raise small sums to be paid in wheat or cash, and these were voted reluctantly and at intervals of several years, so that they were practically of little or no value for the maintenance of public religious worship. It is a little singular that opposed as they were to giving practical effect to the law by complying with its provisions in this respect, they were evidently unwilling to aid in securing its repeal, for during the entire period of the repeal agitation their representatives to the Legislature voted to keep the law on the statute book. When the change was at last effected and the society system adopted, the attempt to raise necessary funds through the taxing power conferred on the society also failed after a trial extending over less than a score of years. The sums required were not large as viewed from the standpoint of the present. But when the numbers and resources of the people then and now are con- sidered, the burden was certainly as heavy as that now borne by the church people. Rev. Mr. Fairbank received at no time more than $250 per annum, the Worcesters $550 or its equivalent, and Mr. Carpenter $500 during the period when the Congregational was the only organized society in town. The payment of these sums was often in arrears, and to discharge the demands it was at one time the practice, following that prescribed by law, to author- ize a member or a committee of members to levy an assessment to meet the deficit. Then came the adoption of the method of raising funds by voluntary subscriptions, but it would seem that this system has seldom left the society with a surplus in its treas- ury at the close of the fiscal year, but at such times generous members have supplied the deficiency.
From the beginning of the Congregational body creeds have been a matter of the first importance. Its democratic polity left
1 The following became members at this time : Gideon Griggs, William Brackett, Edmund Carleton, Jr., John Farr, Guy Ely, Lewis L. Merrill, Sylvanus Balch. Abijah Allen, Timothy Gile, Phineas Allen, Philander Farr, Ezra Abbott, Elisha P. Miner, Isaac Parker, Noah Farr, A. Moore, Aaron Brackett, Sewell Brackett, John Merrill, J. G. B. Stevens, M. D. Cobleigh, Josiah Kilburn, Frederick Kilburn, Allen Day, Alvan Griggs, and Philip C. Wilkins.
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each church to define, within certain limits, its covenant and declaration of faith and, having once established these, they were free to change them, - a liberty that was seldom used in olden times, but has more recently become a matter of common occur- rence, - and the church in. Littleton has availed itself of this privilege to meet the demands of its people on more than one occasion. That we may have a clear understanding of the theo- logical meaning and purpose of these changes, the Rev. William Forbes Cooley has prepared an historical sketch which follows. It indicates how far the church has departed from the creed professed seventy-five years ago, and shows the successive steps taken in its development.
It seems to be impossible, he says, to ascertain the authorship of the original creed of the Congregational Church, or even the date of its composition. In the old record book in which the earliest creed extant is found the handwriting is that of the Rev. Drury Fairbank, who was pastor from 1820 to 1836. The list of members appended to it is dated 1832, but it seems improbable that a man of Mr. Fairbank's character should have served the church twelve years before leading it to adopt a covenant and articles of faith. There is a tradition that there was an earlier statement than this, but if so, that statement has perished along with the papers bearing the earliest records of the organization.
One of the organizers of the church was the Rev. Asa Carpen- ter, pastor of the church at Waterford, Vt .; but the old Littleton creed bears no special likeness to that of the Waterford church. Neither does it to the old articles of faith at Lancaster, where the Congregational Church is eight years the senior of the one at Littleton ; nor yet to those of the Plymouth church, where Mr. Fairbank was pastor for upwards of twenty years preceding his settlement in this place.
It seems probable that the creed is the original production either of Mr. Fairbank shortly after his coming hither, or of the Rev. David Goodall, a retired minister of much force of character who was living in the parish and who was one of the organizers of the church, or of the two combined. If it was written by Mr. Goodall, it doubtless antedates 1820, the date of the beginning of the first settled pastorate. In that case, as the permanent records began in 1820, their silence concerning it would be explained.
The articles of belief are embodied in the covenant of the church. That they are Calvinistic goes almost without saying. Unitarianism was rarely strong in the rural districts, and Armin- ianism was represented in churches of its own rather than in
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change in Congregational beliefs. Yet the articles are more the expression of sturdy thought Calvinistically trained but occupied with human interests than a production of Calvinistic scholasti- cism. The writer of it is strongly impressed with the sovereignty of God, who, he avers, had from eternity " a perfect foresight of all creatures and events to which it would be suitable or best that He should give existence," but he has nothing to say as to partic- ular election and reprobation, those nightmares to so many believ- ers. He speaks of "the apostasy of our first parents" and its dire result, the degeneracy and bondage of man ; but it is chiefly as an introduction to the need and nature of redemption, regard- ing which he testifies "that whosoever will may take of the water of life freely." He believes, also, in the two sacraments of baptism and the Lord's Supper, in the final perseverance of all true believers, in the resurrection of the body, and in a coming judgment day, the issues of which will be eternal life and eternal death. The creed has a Trinitarian article, but this is so broad in its terms that all modern evangelical Christians would find it acceptable. It concludes with the expression of an admirable purpose to progress in religious knowledge, which shows that the Christians in this town a century ago were far from being hidebound in their religious ideas.
In the church records, under date of January 22, 1840, is found a minute which reads: " At a meeting of the church it was voted unanimously to adopt the following Articles of Faith and Covenant instead of those which have heretofore been used by the church, which are designed to be publicly read to those presenting themselves for admission to the church." Then comes the second creed of the church, a statement in thirteen articles. There is nothing in the records to show who drew them up, nor why the old ones were superseded. Nor does there seem to be any tradition on the subject. Inasmuch, however, as the pastor of the church at that time, the Rev. Isaac R. Worcester, was a man of more than common ability, as was proved later by long service in the prominent and responsible position of editor under the American Board of Commissioners for Foreign Missions, and as the document is inscribed in his handwriting, it is probable that he was the author of it.
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