USA > New Hampshire > Grafton County > Bristol > History of the town of Bristol, Grafton County, New Hampshire, Volume I > Part 30
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In 1798, Chesterfield circuit appears, embracing the whole of the state, with Rev. Elijah Bachelar as circuit-rider. That year, the membership was reported as one hundred and twenty-two. In 1800, this state was divided into three circuits - Chester- field, Landaff, and Hawke and had a membership of two hun- dred and twenty-four. I
In 1801, there were four circuits in New Hampshire - Hawke, in the New England conference ; and Chesterfield, Han- over, and Landaff, in the New London district of the New York conference, which, at that time extended from New York to the Canadian line and was in charge of Rev. John Brodhead as pre- siding elder. In these four circuits were seven circuit-riders.
In 1801, Mr. Brodhead sent Rev. Asher Smith, who had been laboring at Athens and Townsend, Vt., to Bridgewater and adjoining towns. Mr. Smith evidently made Bristol village, then known as Bridgewater village, his headquarters. He labored with much zeal, and organized that season a class of seven persons, consisting of Jonathan Ingalls and wife, Joseph Pres- cott, Jonathan Huntington and wife, Susan Cheney, and Hannah Worthen, all persons of marked individuality. Mr. Prescott lived on Bridgewater hill. He was a man of influence, a leader of thought in the community. He was converted under the preaching of Asher Smith, and "came out so happy that he traveled the streets shouting, 'It is the power of God.' Some attempted to silence him but he overawed them, saying, 'If you molest me God Almighty will strike you dead.' " He doubt-
I The year-book for that year reported only two circuits in New Hampshire, having a membership of one hundred and seventy-one; but Landaff, which had a membership of fifty-three, was erroneously reported as a part of Vermont.
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less believed what he said. Father Prescott continued an active force and power in the Bristol church for sixty years. He died in 1861, aged over ninety-four years. Hannah Worthen lived on the Worthen farm about a mile east of Central square. She was a woman of great force of character. At a meeting in the chapel on one occasion, years later, after listening to sermons by two sons who had entered the ministry, she followed in ex- hortation, as was customary in those days, and she then de- clared she had consecrated these sons to the Lord before they were born, thus showing her deep piety many years before the coming of the Methodist itinerant to Bridgewater. At her house, for seven years, the class met without a break. She was spared to this church for thirty-two years, and saw not only two sons but one grandson in the Christian ministry. Jonathan Hunt- ington and wife lived in what is now known as the Hall, or Nel- son, neighborhood. They were both illiterate and superstitious. Before his conversion, though noted for his profanity and intem- perance, he gladly opened his house for those ministers who occasionally visited his neighborhood previous to the coming of the Methodists. Whether he professed religion on the preach- ing of Asher Smith or at a previous date, is not known ; but he promptly identified himself with the new sect and became a mar- vel of grace. He clung to his superstitions but not to his sins. His quaint sayings often embodied great truths or fine illustra- tions that he himself seemed to fail to fully comprehend. Mrs. Susan Cheney was the wife of Daniel Cheney and resided on High street. She was an active worker in the church as late as 1830. Concerning her, the late ex-Governor Berry said: "She was the .most godly woman I ever knew." Jonathan Ingalls resided on what is now the E. T. Pike farm on the east side of Newfound lake. Both Mr. Ingalls and his wife were noted as frank, outspoken characters. They continued active workers in the church till they removed to the West, thirty years later.
Such were the individuals who organized a Methodist class in this village in 1801, laying broad and deep the foundations of Methodism. After the organization, three more joined the ranks of the seven, and the number reported in the spring of 1802 was ten.
At the session of the New York conference in 1802, the Vershire district was formed. This district consisted of eight circuits in Vermont and New Hampshire, and Rev. John Brodhead was placed in charge as presiding elder. Within this district the Bridgewater circuit was formed, composed of thirteen towns, - Bridgewater, Hill, Andover, Salisbury, Danbury, Alexandria, Hebron, Groton, Plymouth, Holderness, New Hampton, San- bornton, and Northfield. It also included the present towns of Ashland, Tilton, and Franklin. Rev. Reuben Jones became its
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circuit-rider, and, at the close of the year, reported a gain of forty-four members in the circuit.
In 1803, the Bridgewater circuit became a part of the Ver- mont district of the New York conference. Rev. Joseph Crawford was presiding elder, and Rev. Elijah Hedding, the circuit-rider. This was the first appointment of Elijah Hedding, later the noted bishop of the M. E. church ; and he here gave promise of his brilliant future. He entered on the work with great zeal and faith, and a remarkable revival was the result. Years later, Mr. Hedding said to his biographer concerning these times, "I never before nor since have seen such marks of an overwhelming and sweeping revival of the work of God. So deeply were the peo- ple interested to hear the preaching that often we were driven to a barn or grove, that they might be accommodated ; and so wholly absorbed were they about their soul's concern that the scattered population would collect on week days, men in har- vest-time coming on horseback ten or fifteen miles to hear the Word. The whole country seemed to think and talk about nothing but what they must do to be saved." Mr. Hedding usually rode one hundred miles each week preaching twice each day to complete his appointments. Under such severe labors, he broke down and had a long and severe sickness at the home of Maj. Theophilus Sanborn on New Chester mountain. Before fully recovered, he rode to Plymouth, took cold and was again pros- trated, this time with inflammatory rheumatism. This sickness was at the home of Rev. Ebenezer Blodgett, who was later a local preacher of this church. For six weeks, he was unable to turn himself in bed, and, for four months, not able to walk across the floor unaided.
In 1804, New Hampshire became a district in the New England conference, and was divided into five circuits - Lunen- burg, Landaff, Bridgewater, Hanover, and Grantham. Rev. John Brodhead was presiding elder. Rev. Caleb Dustin and Rev. Lewis Bates were the circuit-riders of Bridgewater circuit. Mr. Dustin was illiterate ; Mr. Bates was educated ; yet the two men worked harmoniously in a common cause. Mr. Bates was later the author of Memorials of Methodism. Here he says, "I was sent to Bridgewater circuit with Caleb Dustin. How many were con- verted we know not, but we had an addition of one hundred and thirteen, and so extended was the field of our labors that we called to our aid Langdon Simpson and Erastus Otis, and at the next conference two new circuits were formed - Tuftonboro and Pembroke." In 1805, Rev. Martin Ruter and Rev. Benjamin Bishop were the preachers in charge. As with Mr. Hedding, so with Mr. Ruter-the work on this circuit brought out the sterling qualities of the man. Rev. Martin Ruter was born in Sutton, Mass., in 1785. When sixteen years of age, he was given work by John Brodhead as an itinerant minister in Canada, making
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his headquarters in Montreal. When twenty years old, he com- menced work on Bridgewater circuit. Four years later, he was the presiding elder in charge, and under his labors and direc- tions Methodism flourished. He was a man of indomitable energy, deep piety, and rare good judgment. In educational work, he was the acknowledged pioneer in the Methodist church. His establishment of a Methodist seminary, in 1817, at New- market was attended with such success that, three years later, the General Conference took steps to secure the establishment of a like seminary in every conference in the connection. Three years later, he was made the first agent of the Western (Metho- dist) Book Concern, and there laid the foundations for a busi- ness that now counts its annual profits by the hundreds of thou- sands. He next became a college president, and later went to Texas, where he became a leader in the American colonization movement while still preaching the gospel with all his old-time zeal and enthusiasm. He died in 1838, at the age of fifty-three years. Rev. John Brodhead was born in Smithfield, Pa., in 1770 ; joined the itinerant ministry in 1794; came to New Eng- land in 1796. He was a man of imposing presence, of unblem- ished character and great personal magnetism, and an eloquent and powerful speaker. He served six terms in the state senate and represented New Hampshire four years in the national house of representatives. His privations and herculean labors in the ministry broke down his health from which he never fully recovered. He died at South Newmarket, Apr. 7, 1838, after forty-four years in the ministry. His portrait now hangs in the state-house in Concord.
Thus we find in the early years of the Bridgewater circuit three of the great men of Methodism as leaders - Revs. Brod- head, Hedding, and Ruter. To no other three men does Metho- dism in this section owe so much. Rev. John Brodhead intro- duced it and for six years was connected officially with the work as presiding elder ; while Revs. Hedding and Ruter each served one year as pastor, and two as presiding elder.
In 1806, came Rev. Joel Winch, with his marked peculiari- ties; next year, Rev. Joseph Farrar; in 1808, Rev. William Hunt. Mr. Hunt was but twenty-one years of age, and this was his second appointment. He was brilliant and attractive, and his work was marked with success. His career ended with his death two years later.
In 1809, under the labors of Rev. Leonard Frost, assisted by Presiding Elder Ruter, a marked revival of religion pre- vailed, and it is said that in Bridgewater, New Hampton, and Plymouth, at least two hundred were converted.I
I A favorite place for baptizing by the early Methodists was at the dam that supplied the first grist- and saw-mill with water, near the head of what is now Water street.
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In the spring of 1811, Rev. Solomon Sias took up the work as presiding elder, and received for the labor of the year, beyond his board and traveling expenses, one dollar and four cents. The membership of the district was then two hundred and eighty-seven.
Thus far, the Methodists had had no house of worship. Meetings were held in dwellings, in barns, or in groves, as was most convenient. In Bristol village, meetings were generally held in the little four-roofed schoolhouse on North Main street. There was no provision for a fire, and at first no floor ; but here the people used to gather and listen to two long sermons on Sunday, or wl enever preaching service was announced. This building was f nally provided with a floor and furnished with the high back seats common in schoolhouses of that day. After having used this schoolhouse for some time, opposition to its use by the Methodists arose. One Sunday morning the congrega- tion, on assembling, found the door fastened and a number of roughs inside who stated that they proposed to prevent any ser- vice being held there that day. It chanced that Maj. Theophilus Sanborn, a veteran of the Revolutionary war, a man of great strength, soon appeared on the scene. Placing his shoulder against the door the fastenings gave way, and those inside made a hasty exit by way of the windows, and services were held as usual.
On the twenty-second of April, 1814, the trustees I bought of John Sleeper for twenty dollars, a half acre of land on North Main street, at the base of Sugar hill, as a building site; and there a chapel was erected the following summer. The building was about thirty-six by forty feet, and when first used it had only a rough floor and was without any means of warming except the foot stoves carried there by those who could afford the luxury. The Congregationalists contributed towards its erection, and, from the first, their ministers occasionally occu- pied its desk. The regulation box pews were placed along the walls for those who could pay for them, while free seats made of rough plank filled the center. In this condition it was used about ten years. It was then completed. A chimney was built and a small box stove set up between the pulpit on the east side and the front seats. The low ceiling would not allow of the high pulpit so common in those days, and so, by force of cir- cumstances, this was quite a modern affair. The arrangements for warming the house were made without much opposition ; but, in process of time, another innovation came that caused much spirited disputation - a bass viol was taken into church
I The trustees at this date were Benjamin Locke, John Clough, Joseph Prescott, Abraham Hook, Jonathan Ingalls, Jr., Moses Worthen, Walter Sleeper, Theophilus Sanborn, Jr., and Joseph Lowell.
18
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to assist the singers. Many did not believe in worshipping God with a "fiddle"; but the obnoxious instrument held its ground until displaced by one more modern.
This chapel was the scene of many glorious meetings, especially on quarterly meeting occasions, when it was packed to overflowing, many traveling long distances to attend. The scene about the church on such an occasion was worthy the artist's pencil. There were the old-fashioned thoroughbrace chaise, the farm wagon, the horse saddled to carry double. In winter there were sleighs, pungs and pods and even ox-sleds. Many came from distant parts of the district the day before. N. S. Berry always had an open house for the ministers and some of the brethren, while others were entertained elsewhere. At 9 o'clock Sunday there was the love-feast ; at 10:30, preach-
CHAPEL BUILT IN 1814.
ing, and at I o'clock another sermon, followed by exhortations and the sacrament of the Lord's Supper. A prayer-meeting was held Sunday evening. One old lady, in talking of those days, said, "On one occasion when I was young, a storm made many late at the love-feast, though it did not lessen the numbers in attendance. The doors were closed as usual promptly at nine. The fire of devotion burned warmly in the house and was com- municated to the gathering crowd outside. The shouts of vic- tory of those inside were taken up and repeated by those in wait- ing. When the doors were opened, a combined shout went up to Heaven, 'Hallelujah, for the Lord God Omnipotent reigneth.' " Here, too, amens and hallelujahs frequently emphasized the preaching of the Word ; and exhortations following the sermons were frequent. It is said that "Father" Huntington was ex-
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postulated with at one time on the ground that his interjections were not always appropriate. He agreed to do better, but it was not long after, under the preaching of the Word, he warmed up as usual, and, after vainly attempting to hold his fire, ex- claimed, in a loud voice, "Amen, hit or miss. Here you have it, period or no period." Watch-night was generally observed and largely attended. After listening to two or three sermons, as the new year dawned, all bowed in silent prayer, and thus the new year was commenced with sacred vows to spend the year in the service of God.
A source of constant trouble to the worshippers here was the presence of "Molly" Burton. She was an eccentric character, commonly called, and by many actually supposed to be, a witch. She persisted in talking in meeting at the close of the sermons, to the great annoyance of all. It occasionally happened that after Molly had spoken as long as was thought profitable, the singers would rise and with all gravity commence to sing. On such occasions the speaker would raise her voice to a higher pitch ; the singers would sing louder, and Molly, after deliver- ing a few sentences at the height of her voice, would, from sheer exhaustion, take her seat. On one occasion, she was carried bodily from the church by two or three of the male members, even though she persisted in declaring that an angel of the Lord met her on her way to church and commanded her to exhort.
The first camp-meeting in Bristol was held on the Worthen farm about a mile east of Central square, in 1816. Rev. Leonard Frost, the circuit-rider, preached a sermon of great power, from the text, "How oft would I have gathered you together," etc. Rev. David Kilburn, who had been presiding elder for four years previous to 1818, said of those years: "There were extensive revivals, abundant labors, and meagre support."
In 1822, the name of the circuit was changed to the Bristol circuit. It then consisted of Bristol, New Hampton, Plymouth, Bridgewater, Alexandria, Hill, Danbury, and Andover. The quarterly conferences were held in various parts of the circuit, and the members in this village thought it no great hardship to travel to Andover or Plymouth to attend. Like efforts were made to attend the other services of the church. Miss Mary Worthen used to walk from her home on the New Hampton side of the Pemigewasset to Worthen's rock, there paddle her canoe across the stream, and walk another mile to attend meeting in the old chapel.
People were frank and plain hearted and gave expression to their thoughts in those days, even in meetings. On one occa- sion, a minister, while holding a service in the schoolhouse at the foot of the lake, prayed standing. In his prayer he used the expression, "On bended knees of faith," when Mrs. Jona- than Ingalls spoke out, "Why not on bended knees of your
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body?" On another occasion, Rev. Reuben Dearborn was preaching in the schoolhouse in the Hall neighborhood. In commencing his sermon he said, " Brethren, I need my notes," whereupon "Father" Huntington sang out, "If you can't preach without notes you had better quit." "The notes that I need," said Dearborn, "are the prayers of God's people," and he went along as though nothing unusual had happened. By way of show- ing the force of "Father" Huntington's illustrations the following is given : On one occasion he was urging the young converts to speak and used substantially these words: "Now don't hold back because you cannot speak as well as the ministers and those who have been longer in the way. When the head of the house wants a great fire in the fireplace he speaks to the boys and they all start. The big boys bring in the great backlog ; other boys bring in the forestick and place that on the handiron ; others pile on lighter wood, and then comes the little tot with chips and shavings and puts them on the coals and at once the whole mass is on fire. Now the father thinks just as much of the little tot for bringing the shavings as he does of the big boys who brought in the backlog."
In 1830, the New Hampshire and Vermont conference was set off from the New England conference. At this time, Bristol became a part of the Plymouth district. In 1832, the name of the conference was changed to the New Hampshire conference, without a change in its territory. This continued till 1845, when that part of the conference in Vermont became the Ver- mont conference.
"Reformation" John Adams came here in 1829 in company with Rev. Caleb S. Beede.1 In 1832, the first parsonage was erected. It is now a part of the house owned by Uriah H. Kidder and now occupied by David M. Chase on the west side of North Main street, near Sugar hill.
June 23, 1818, the Methodist society of Bridgewater was incorporated by act of the legislature. The incorporators were Robert Brown, Joseph Fowler, Moses Bennett, Theophilus San- born, Joseph Lowell, Walter Sleeper, and their associates. There are no records and no traditions to show that the society ever organized under this act. On the fifteenth day of Decem- ber, 1834, "sundry individuals, members of the M. E. church in Bristol, " met at the house of N. S. Berry and "voted to resolve themselves into a religious society, agreeable to an act passed the third of June, 1827, and to style themselves the First Methodist Society of Bristol." This body evidently corre- sponded to the board of trustees as now organized, and was the legal body of the Methodist church. Its officers were a presi- dent, secretary, treasurer, and five trustees, elected by the
I See Genealogies.
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society. It continued its organization till 1851. The articles of association were signed by the following : C. S. Beede, S. S. Worthing, C. H. Kimball, A. Brown, Benjamin Cass, Clark Merrill, Reuben C. Bean, Reuben Kidder, Amos Sleeper, N. S. Berry, S. T. W. Sleeper, Walter Sleeper, Daniel Sleeper, Jere- miah Johnson, John Ladd, 2nd, Oscar F. Fowler, E. F. Nealey.
In 1827, when Revs. Matthew and Richard Newhall were the preachers in charge, and Rev. John F. Adams was the presiding elder, a great awakening swept through this section. One of the converts of this revival, only recently gone to her reward, recalled a preaching service one afternoon at the home of Jeremiah Johnson in Bridgewater. A great congregation had gathered, and Richard Newhall preached a sermon of wonderful power from the text, "Behold, I stand at the door and knock." More than two hundred were said to have professed religion as the result of this revival. Rev. Matthew Newhall was born at Claremont, Dec. 3, 1798, the son of John and Abigail Newhall. He joined the New England conference in 1825, and took active work till 1854, when he was superannuated. He died at Green- land, May 4, 1875. He was a brother of his associate, Rev. Richard Newhall, who was born at Weathersfield, Vt., in 1800. Richard Newhall married Betsey Emmons ' of Bristol, and died Dec. 10, 1872. He filled eight appointments in Vermont and thirteen in New Hampshire.
In 1828, Rev. William Kimball and Rev. Sereno Fisk were the circuit-riders. This year a camp-meeting was held near the Pemigewasset river south of this village. There were thirty- four tents and a very large attendance, and it was a season of great power and very many conversions. Among the clergy- men present were Rev. George Storrs, Rev. Squires B. Haskell, and " Reformation" John Adams. The meeting was held there two seasons. In 1831 and 1832, camp-meetings were held in a grove on the Gilbert B. Dolloff farm in Bridgewater. One was held later near George's mills in Alexandria, and one, in 1846, on the Thomas H. Wicom farm in Bristol.
In 1837, Rev. James Dow2 and Rev. Amos H. Worthen, 1 were on this circuit. The year appears to have been fairly pros- perous in some portions of the district at least, with forty-seven additions, and yet it closed with the church at Bristol depressed to an unusual degree, and its spirituality at a low ebb.
Rev. Holman Drew 3 and Rev. Moody P. Marshall ' came in
I See Genealogies.
2 Rev. James Dow was born in Bath, Oct. 27, 1802. He joined the New Hampshire conference in 1832, and continued in the active work till he died, Dec. 21, 1844.
3 Rev. Holman Drew joined the New Hampshire conference in 1829, and was in the effective ranks till 1846, when he took a superannuated relation. He died at Landaff, July 2, 1846, aged forty-six years.
18a
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the spring of 1838. They found the people discouraged and the prospect extremely gloomy. They were informed by one of the retiring pastors that he should not be surprised to hear at any time that the church had ceased to exist. They were called upon by the official members, who wished to define their posi- tion. They said they had no objection to the men sent here, but the church could not support them. They should take no part in church matters, should resign their positions, do nothing and pay nothing. There was a debt of forty dollars on the parsonage. There was a time when it could have been paid, but that time had passed. Their church edifice was dilapidated, and a new one could not be built. Such was the greeting the new pastors received. These brethren were persuaded to remain in office for the time being and trust in God for the result. The pastors went to work with wisdom, zeal, and energy worthy the men and their high office. The result was, the people were brought out of the slough of despond, the debt on the parsonage was paid during the year, and the next year a new church was erected ; every slip in it was sold before the church was erected and the edifice was dedicated free from debt.
The old chapel vacated at this time filled a unique place in the history of this village. It was the first and for many years the only public building within the limits of the town. It furnished a place for the stated worship of God, and for many years all denominations contributed towards its support and united in its services. Within its walls were organized both the Congregational and Free Baptist churches of this village. Here were held many of the town meetings of Bridgewater, and here Bristol held all of its town meetings till the present town hall was completed, in 1850. Its doors were open for political speakers of either party, and even the much-hated abolition agitators were welcomed to its pulpit. Here, in 1836, Rev. George Storrs was mobbed for speaking against slavery ; stones were hurled through the windows, the meeting broken up, and the speaker was saluted with rotten eggs while being escorted from the church by three citizens- Reuben C. Bean, Dr. J. S. Eaton, and Appleton Danforth. Mr. Bean kept the speaker over night, and the next day he was informed by one of the rioters that they came near tearing his house down for sheltering him. "If you had," said Mr. Bean, "there would have been several funerals in Bristol." On reflection, this same man was so ashamed of the part he had taken in the affair that he had the windows of the chapel repaired at his own expense. In its old age, this chapel was venerated by those who knew its history, but was pelted with stones and clubs by the boys.
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