USA > New Hampshire > Carroll County > Wolfeborough > History of Wolfeborough (New Hampshire) > Part 25
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This church is, by twenty years, the oldest in Wolfeborough, being established in 1792, while the next in point of time now existing is the Christian which was organized in 1812. It has had in all about three hundred members.
Here is a list of the ministers licensed or ordained while they were members of the church. John Cooley came from Ossipee, and remained in town but a few years. He was licensed in 1832, and ordained in 1835. Stephen Coffin came from Alton at middle age, purchasing the farm now owned by Mrs. Jethro Furbur. He became religious in early life, and frequently held public meetings. He was so fearful of sectarianism that he did not for several years unite with any church, affiliating mostly with the Christian and Freewill Baptist denominations, although readily fraternizing with any other religious people. After resid- ing in Wolfeborough a few years, he became a member of the Freewill Baptist Church. He was licensed to preach in 1840, and ordained in 1841. He continued evangelical work a part of the time until old age, traveling extensively in Maine and New Hampshire and considerably in Massachusetts. He was neither erudite nor eloquent, but probably benefited humanity more than some who possessed a higher order of cultivated talent. A son of his, Lorenzo S. Coffin, who was reared in Wolfeborough, and
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a member of the same church as was his father, is now a resident of Fort Dodge, Iowa. He is a thrifty farmer, and has been con- siderably in public life, holding state official positions in the in- terests of agriculture and railroad employees. A. few miles from his city home he has built a small free church, in which he preaches.
William Kent Lucas, a native of the town, was a person of mediocre talent, but of strict integrity and fervid piety. Licensed in 1841 and ordained in 1842, he became a pastor of the Second Freewill Baptist Church in Wolfeborough. He was an invalid much of his life, yet lived to be an octogenarian.
Jonathan McDuffee Brewster, a nephew of John Brewster, Wolfeborough's liberal benefactor, was reared in Wolfeborough. He was licensed to preach by the Wolfeborough Quarterly Meet- ing, and ordained after his removal beyond its limits. He had a collegiate and theological training, and was a fine scholar. For several years he was assistant editor of "The Morning Star," the Freewill Baptist denominational organ. His death occurred several years ago, while pastor of a church in Providence, Rhode Island.
J. Frank Lock came from Ossipee. He was licensed while preaching at Wolfeborough, and ordained after he left the town.
Elder Cummins Paris was born in Tunbridge, Vt., September 24, 1810, being the son of Levi Samuel Paris. For more than a half-century Elder Paris lived and wrought in Wolfeborough, and no man had more or stauncher friends. In his prime he was a strong force in the Free Baptist denomination, but his ministra- tions were not confined to the members of that faith. He was the mentor and comforter of all who came within the influence of his strong personality.
Mr. Paris had no early educational advantages. He was "bound out" to a farmer at the age of five years, with whom he remained until he was eighteen. He then went to Lowell, worked for a time on the old Middlesex canal, and was there when the
ELDER CUMMINS PARIS
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first railroad in New England was built. About this time he first became interested in religious matters, and decided to obtain an education if possible.
At the age of twenty-one he married Miss Eliza Martin, of Springfield, N. H., and then moved to Strafford, where he at- tended school. Up to this time he was unable to either read or write. One of his classmates here was Eleazer D. Barker, of Wolfeborough. After fitting himself in the Strafford schools, he took a theological course at the Parsonsfield (Me.) Seminary. He was also a member of the first Biblical school of the Free Baptist denomination.
His first parish was at Eaton in 1841, then Alexandria, where he was very successful until his pronounced abolitionist views lessened his popularity. He then preached at Andover, Wake- field, and Ossipee, and for ten years occupied the pulpit of the Wolfeborough Falls church.
Elder Paris was always the student. After retiring from active pastoral duties, he kept pace with the advance in religious thought, and urtil failing powers darkened his mental vision, was one of the profoundest thinkers Wolfeborough has ever known. His death, which occurred July 4, 1898, was soon followed by that of his devoted wife, who had, during all the years of their long wedded life, been more than a helpmeet to him.
The pastors and stated ministers of the church following John Chick have been Enoch T. Prescott, Oliver Butler, Cumins Paris, Henry F. Snow, Silas F. Bean, Tobias Foss, Uriah Chase, Elbridge G. York, O. F. Russell, J. Frank Lock, H. F. Dickey, G. C. Andrews, A. D. Fairbanks, Daniel Wheeler, Ira Emery, C. L. Plummer, H. B. Huntoon, Lincoln Given, A. H. Milliken, F. E. Carver, and A. M. Freeman. The deacons have been Thomas Chase, Valentine Wormwood, Thomas Cotton, Peltiah Lord, Hamilton Locke, Benjamin F. Parker, Samuel W. Teth- erly, and Edward J. Libbey; and the clerks, Isaac Townsend,
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William Lucas, Israel Piper, Neal Cate, Hiram Holmes, Daniel Whitten, Hamilton Lock, and Benjamin F. Parker.
On the two absorbing moral questions of the last half-century- abolition and temperance -- this church has generally occupied an advanced position. Its doors have opened to the advocates of either of these causes, even when it was at some sacrifice. In 1842 a resolution was passed disapproving of the use of intoxi- cants, and thenceforth only unfermented liquors were brought to the communion table. In 1848 a new covenant was adopted which forbade the use of distilled liquors by members of the church.
October 25, 1792, on the day of Mr. Allen's ordination, and six days after the organization of the Freewill Baptist Church, a Congregational Church was organized in the presence of the ordaining council. Here is an extract from its constitution adopted at the time :-
"Persons who believe the Christian religion, and in the judg- ment of charity lead moral lives, shall, on professing their faith, and promising obedience, be entitled to baptism, either for them- selves or their children, provided that none shall be entitled to baptism for their children who shall not have been previously baptized themselves .- who shall not also promise to bring up such children in the nature and admonition of the Lord, to teach them their duty, and display before them in their own conduct examples of piety and virtue."
The following persons signed this constitution : Joshua Haines, Henry Rust, Ithiel Clifford, John Shortridge, Samuel Tibbetts, William Cotton, Andrew Wiggin, and Jacob Smith. Afterwards the following members were added to the church : in 1793, Sarah Martin, Hannah Martin, William Warren, Phœbe Young, Han- nah Rust, Hannah Horn, and Deborah Folsom; in 1794, James Fernald, Mary Horn, and Abigail Shortridge; in 1796, Anna Young ; in 1798, Betsy Allen and Margaret Shortridge ; in 1799,
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Benjamin Nudd and Mary Chamberlin ; in 1800, Martha Adams ; in 1801, Elizabeth Stoddard and Lucy Keniston. The year fol- lowing the organization of the church Henry Rust and Andrew Wiggin were appointed deacons.
The records of the church having been accidently destroyed, a reliable history of it has not been preserved. During Mr. Allen's lifetime it probably fairly prospered. After his death nothing of its doings is known, and it probably ceased to be an effective organization. Occasionally, but very rarely, Congre- gational ministers visited the town and preached. Among them was Curtis Coe, of Durham, and a Mr. Grey, of Dover.
The Christian denomination had its origin at about the same time as did the Methodist and Freewill Baptist. Its founders, prominent among whom was Elias Smith, purposed to bring about a union of all the followers of Christ; and hence adopted no elaborate system of rules or theoretical tenets, but allowed its members their own individual interpretation of Scripture. To believe in Christ and practice His precepts as personally under- stood was all that was required of them. As did the early Metho- dists, they generally practised immersion, and this has occa- sioned the adjunct "Baptist" to be sometimes attached to their name, but they have never adopted and do not now acknowledge it. With their avowed object, the union of all religious sects, there was some propriety in applying the general term Christian to a particular body of believers. Yet it at first occasioned some criticism, which, however, was not of long duration. Elder Fer- nald, though quite liberal, had his preferences, and held tena- ciously to the name and simple form of organization which he adopted in establishing churches.
The First Christian Church in Wolfeborough was organized January 3, 1812. Its members at the organization were George Yeaton, Levi Mason, Polly Clifford, Eleanor Rust, Betsy Keay, and Hannah Doe. The following persons were soon added to its
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membership: Bradstreet Doe, Sally Pinkham, Nathaniel Rust, Martha Thurston, Pamelia Welsh, Elizabeth Banfield, Joseph Leavitt, Phebe Leavitt, William Cate, Betsy Cate, Abigail Tib- betts, Ann Dealing, and Mary F. Warren.
Elder Mark Fernald was pastor of the church until 1838, when he was succeeded by Elder John T. G. Colby, a native of Ossipee. Mr. Colby spent most of his active ministerial life in Wolfe- borough as pastor of one or the other of the two Christian Churches in the town. He owned and occupied for about twenty years a small farm situated near Randall's Corner. He was not a remarkably eloquent preacher, yet was quite acceptable as a public speaker -- a truly good and useful man. In advanced age he removed to Dover. There being no church of the Christian denomination in that town, he united with the Freewill Baptists.
As has already been intimated, the more common place of holding Sabbath meetings in the summer was the town meeting- house, but upon the approach of cold weather schoolhouses were utilized for that purpose. Among those thus occupied were the "Wiggin," "below the Bridge," the "Blake," "above the Bridge," by the Christians ; the "Brick," located near the present site of the creamery, by the Freewill Baptists; the "Rines" and the "Townsend," in Pleasant Valley, by the Christians and Free- will Baptists. George O. Cotton, a native of Wolfeborough and a local Methodist minister, preached at the Pine Hill schoolhouse every fourth Sabbath for nearly a score of years. After the erection of the Academy building the Congregationalists wor- shipped in that until their meeting-house was built. The school- house in Pleasant Valley, formerly the "Townsend," has been more used for religious worship than any other in Wolfeborough, perhaps than all others. During the forties several meeting- houses were built in different neighborhoods, which took the places of the small, inconvenient schoolhouses. As none was erected in Pleasant Valley, the continued occupancy of that
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schoolhouse was necessary. It has been enlarged, and is still used for religious meetings.
Elder Fernald was a hardy, athletic man, and an indefatigable worker. This is evident from his manner of life. His home was in Kittery, Maine, yet he itinerated much in Wolfeborough, Tuf- tonborough, Ossipee, and other adjacent towns, visiting them several times a year. Sometimes he would arrive at Wolfeborough past the mid-day hour, unannounced, stopping as usual at the house of Deacon John Folsom, whose wife, the energetic Hannah, would soon have her son Blake on the road with this verbal message: "Elder Fernald will preach at the schoolhouse to- night at early candle-light." In a district two or three miles in extent, implements of labor would be seasonably laid aside, and at the appointed hour the schoolhouse would be filled with people eager to hear the messages of love and good counsel which the minister had brought in his head and his heart-not in his pocket.
In 1838 the Christian Society erected a meeting-house, locating it where now stands the residence of Augustine A. Fullerton. It was dedicated September 25, 1838. This house was con- veniently located at the time of its erection, was for years well- filled, and in it have been witnessed scenes of greater religious enthusiasm than in any other in the town. But time makes changes in most human affairs, and the period arrived when it was deemed advisable to establish the headquarters of the Chris- tian Society at the Bridge village. In 1858 this house was taken down, and one erected at the village below at a cost of fifteen hundred dollars. The first meeting-house was built by Joseph Edmonds, probably at some personal sacrifice. He and a few of his neighbors were not pleased with its demolition, and did not follow the main body of worshippers to the village. The act of removal was undoubtedly politic for the society. In 1892 an addition was made to the new church building at a cost of one thousand dollars.
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The pastors of the First Christian Church, since John T. G. Colby, have been Thomas Bartlett, Seth Hinckley, William H. Nason, James Rowell, Lewis Phillips, Samuel B. Bowditch, Lewis Phillips, Charles P. Smith, Lewis Phillips, L. H. Phillips, Thomas S. Weeks, Manford D. Wolfe, Prentice A. Canada, E. R. McCord and - Hornbaker. Its deacons have been Nathaniel Rust, John Folsom, David Blake, James Horne, Enoch Haley, Benja- min Morrison, Jacob P. Garland, Joshua Richardson; and its clerks, Daniel A. Wiggin, David Blake, Charles G. Tebbetts, A. A. Fullerton, William Rogers. There have been about three hundred persons connected with the church, and its members now number about seventy-five.
In the spring of 1840 a remarkable religious interest prevailed in the church and society. On the third day of May thirty-six persons received the rite of baptism. In 1844 ten persons left the church, assigning these reasons: "First, we consider all the nominal churches Babylon, and are commanded to come out (see Rev. 28: 4) ; secondly, we view ourselves as unequally yoked together with unbelievers, and that the time has arrived for these bonds to be broken (see 2 Cor. 6: 14-17) ; thirdly, we believe that on the tenth day of the seventh month, which is either the twenty-second or twenty-third of October, that this world will be on fire, and Babylon will be destroyed."
The Second Christian Church was organized January 10, 1822, at the house of John Burley, of Ossipee, by Elder Mark Fernald. It was declared to be "a church of Christ, with no other covenant than the name of Christ, His Spirit and word to unite and keep," of the society called "Christians." Its members resided in the west part of Ossipee and the east and central parts of Wolfe- borough. The charter members of the church were Benjamin Prebble, George Stevens, Valentine Willey, Dudley Chamberlin, Stephen Burke, Polly Prebble, Sally Hyde, Margaret Hyde, Betsy Smith, Abigail Willey, Catherine Tebbetts, Jemima Triggs. A few months later Joanna Chamberlin, Abigail Chamberlin,
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MEETING HOUSE, WOLFE.BOROUGH CTR. MEETING HOUSE, COTTON VALLEY
MEETING HOUSE, NORTH WOLFEBOROUGH ADVENT CHAPEL, WOLFEBOROUGH VILLAGE
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and Mahala Judkins were admitted as members. In 1850 over one hundred persons had united with the church.
Elder Fernald was pastor until 1826, when Joseph Banfield, a son of Tobias Banfield, succeeded him. Mr. Banfield had a residence in the neighborhood of the town meeting-house, and became locally very popular. He was for four years in succession town clerk. In 1831 he resigned the pastoral office, removed from the town, and united with another denomination. He was the father of the late Everett C. Banfield. He was succeeded by Elder John T. G. Colby. About 1850 Elder Samuel Nutt became resident pastor of the church. Other ministers have labored with it more or less. In later years Elder Daniel A. Wiggin, of Tuftonborough, ministered somewhat to its religious neces- sities.
In 1841 a union church building was erected at Wolfeborough Center at a cost of about eight hundred dollars. A majority of the pew-owners gave preference to the Christian denomination ; the next larger share favored the Freewill Baptist. Perfect har- mony prevailed in the construction and allotment of the building. It was dedicated November II, with the following exercises : Invocation by Enos. G. Page, Methodist ; reading of the Scrip- tures by Jeremiah Blake, Congregationalist ; reading of hymn by Horace Webber, Freewill Baptist ; dedicatory prayer by Paul Reynolds, sermon by Mark Fernald, both Christian; concluding prayer by John Chick, Freewill Baptist. Fourteen ministers were present. In the afternoon Horace Webber preached. The house of worship is still in good repair, but the population of the region has become so sparse that it is difficult to sustain regular religious services. The deacons of the church have been Valentine Willey, Mark A. Young, and Frank B. Canney, Mr. Willey acting in that capacity for about half a century. Mr. Willey also served as clerk for many years. A union Sunday School was organized, and flourished for some years.
In 1833 fifteen members of the First Freewill Baptist Church
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in Wolfeborough were set off from that body that they might be organized into another of the same denomination. For a few years the church made but little gain. After that for about two decades it was fairly prosperous, having in 1845 seventy mem- bers ; it has now about half a score. It is located in the easterly part of Wolfeborough, where the population, always sparse, is now much less than formerly.
The Methodists and Baptists in the neighborhood have always affiliated. At the present time a Methodist preacher ministers to a small congregation on the Sabbath in connection with ser- vices at other localities. The pastors of the church have been Hiram Holmes, John C. Holmes, and for many years, William K. Lucas. Other ministers have preached for it at different times, but have not been pastors. Its deacons have been Valen- tine Wormwood, Thomas Cotton, Thomas Cotton, Jr., Timothy Y. Cotton, and George Gage. Hiram Holmes, John F. Cotton, and Timothy Y. Cotton have been its clerks. The society owns jointly with the Methodists a good, but not expensive, house of worship.
After the death of Mr. Allen in 1806, there is no record of preaching by Congregationalists until 1820, although it seems quite probable that occasionally a minister of that order might visit the town. There was no place for public gatherings where now the compact part of Wolfeborough village is previous to 1820. The nearest place south of Smith's River was the Wiggin schoolhouse, about one mile distant. Here ministers of different persuasions would sometimes preach, and probably occasionally, though rather infrequently, they would be Congregationalists.
In the autumn of 1821 John P. Cleveland, who afterwards be- came a distinguished clergyman, commenced teaching at the Academy. He preached some, and in 1822 or 1823 established a Sunday-school, the first organized in the town. James Towner followed him as teacher; he, too, was a preacher. Some other teachers probably conducted religious services.
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In the summer of 1827 the upper story of the Academy building was finished for a chapel for the use of the citizens at a cost of two hundred and twenty-two dollars, Nathaniel Rogers being the contractor. Forty-three pews were sold at prices varying from three dollars and fifty cents to seven dollars and seventy- five cents, the sum realized from the sale being two hundred and eighteen dollars. The purchasers of pews were: George Brew- ster, Samuel Connor, David T. Livy, Joseph Clark, Samuel Avery, Benjamin Tebbetts, Daniel Pickering, Henry B. Rust, Thomas Rust, Henry R. Parker, Luther Varney, Samuel Fox, William Guppy, William P. Edgerly, Joseph Edmonds, Henry Rust, Jr., Joshua Connor, Nathaniel Rogers, George F. Brewster, James Downs, Stephen Giles, Enos Bean, John Horn, Jeremiah Connor, Samuel Meader, David Fullerton. A majority of the pew- owners were Congregationalists, and ministers of that denomina- tion generally occupied the pulpit.
June 17, 1834, a Congregational Church of twelve members was organized. Their names were Benjamin Young, Rebecca Young, Daniel Pickering, Sarah C. Pickering, George B. Farrar, Susan M. Farrar, Mehitable J. Farrar, Eunice Piper, Abigail Connor, Amy W. Connor, Sarah Meader, Mary Avery. Within the year the following persons united with the church: David T. Livy, Lucinda P. Livy, Thomas Rust, Phoebe C. Rust, John Fox, Elizabeth A. Fox, George W. Warren, Calvin Batchelder, George R. Mason, Sarah B. P. Mason, Betsy Warren, Ann E. Avery, Eleanor J. Rogers, Susan Piper, Annette A. Livy, Har- riet Clark, Charles Duren, Moses Seavey. Thomas Parnell Beach, preceptor of the Academy, was chosen pastor, and con- tinued to serve in that capacity about two and a half years. After his departure some students from Gilmanton Theological Seminary held meetings which resulted in the awakening of much religious zeal. Then followed Dr. Jeremiah Blake, who had been for some years a practising physician in Gilmanton, but had become a student at the Theological Seminary in that town. Hav-
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ing completed his preparatory studies, he came to Wolfeborough, and November 1, 1838, was ordained as pastor of the church. He at first came to the town with other students, and to use his own language, says :-
"My mind was wonderfully drawn to the place. For a long time I seemed to see a field of wheat extending from ;Moultonborough to Brook- field. This wheat had very full heads, all leaning toward the east, and 'white for the harvest.' This field was before me by day and by night, and the feeling was very strong that I must assist in reaping it. In the winter of 1839-40, God in His all-wise providence opened the way for me to reap this field. I neld a meeting in Tuftonborough, and thus began at the upper end of the field, and reaped grain as it leaned to the east. The good work soon spread through Moultonborough, Tuftonborough, and then into Wolfeborough. The first manifestations here were at the Bridge. It spread to Wolfeborough Center, the farm road, and, last, to South Wolfeborough. This revival continued almost two years. By the assistance of Deacons Rust, Fox, Ayers, and others, I was enabled to labor in Tuftonborough, North/ Wolfeborough, Alton, Middleton, Farm- ington, Milton, Wakefield, Effingham, Moultonborough, Tamworth, Centre Harbor, and Newfield, Maine. In all these places God was pour- ing out his Spirit. The field of wheat was now reaped and laid in bundles to be bound and shocked. As fruits of this revival, a Congregational church was formed in Tuftonborough, and another in North Wolfeborough, and a ,meeting-house builded there. During this revival all denomina- tions were united as the heart of one man, and converts were added to each of them. My five years, in Wolfeborough are among the brightest spots in my life."
During this revival a series of meetings was held at the town meeting-house. This was the only time that the building was artificially heated. Stoves were set up, the funnels projecting through the windows.
Dr. Blake was not very learned nor very eloquent, but he was an earnest worker and could read men as well as books. He accomplished more for the church during his pastorate than any other minister it ever had, sixty-one members being added to it through his agency.
Rev. Jeffries Hall succeeded Dr. Blake as pastor, having at the same time charge of the Academy. His special mission ap-
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pears to have been the securing of a house of worship for the church so much enlarged by his predecessor. By unflagging zeal and continued earnest labor, which he extended to Massachusetts, he accomplished his purpose, and on the twenty-sixth day of January, 1847, had the satisfaction of preaching the sermon at the dedicatory exercises of an edifice costing about twelve hundred dollars-the resultant product of his own personal efforts and the friendly action of near-by and more distant contribu- tors.
The successors of Rev. Mr. Hall in the pastoral office have been Nelson Barbour, Sumner Clark, John Wood, Leander Thompson, Thomas A. Emerson, Robert B. Hall, George H. Tilton, Henry Ketchem, George W. Christie, Joseph A. Tom- linson, Theodore C. Jerome, Edgar F. Davis, Cecil F. Harper, Calvin M. Clark, Richard T. Wilton, and Edgar F. Warren. Leander Thompson, whose wife was Ann Eliza, daughter of Samuel Avery, was a returned missionary. Under the adminis- tration of Mr. Emerson the church building was repaired and refurnished. It was rededicated Aug 4, 1872. A semi-centennial anniversary of the organization of the church was observed June 17, 1884. Rev. Jeremiah Blake gave an historical address, and Moses T. Cate read a summary of its history. Rev. Theodore C. Jerome and three of his children were mysteriously drowned May 28, 1886, about one mile from Wolfeborough village in Lake Winnipesaukee. The deacons of the church have been Thomas Rust, Joshua P. Ayers, Charles F. Parker, Buel C. Carter, Nathaniel H. Scott, and Samuel A. Meader; and its clerks, Thomas Rust, Moses T. Cate, Alexander H. Durgin, Samuel Avery, and Charles S. Phillips. The church has had about three hundred members, and its present number is about one hundred and twelve.
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