USA > New Hampshire > Strafford County > Rochester > History of the town of Rochester, New Hampshire, from 1722 to 1890, Vol. I > Part 26
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In December, 1855, the church voted "with regret" to accept Mr. Seagrave's resignation " on account of necessity for his wife to remove to a milder climate."
JAMES CARTER SEAGRAVE Was born April 14, 1821, at Uxbridge, Mass .; graduated at Brown University in 1845 ; at Andover The- ological Seminary in 1849; and was ordained and installed pastor of the Fifth Congregational Church in Providence, R. I., Dec. 3, 1851. Since leaving Rochester he has been acting pastor in various places, and removed to Peru, Mass., in 1884, where he remains acting pastor of the Congregational Church.
In 1856 the meeting house was struck by lightning and very narrowly escaped entire destruction. The belfry was badly dam- aged, necessitating repairs at a cost of $160.
After more than two years of unsuccessful effort to obtain a pastor, the church secured the services of Rev. James M. Palmer. Having officiated as acting pastor for nearly a year, he was in- stalled April 26, 1859. The sermon was by Prof. George Shepard, D. D., of Bangor Seminary, and the installing prayer by Rev. Alvan Tobey of Durham. The record of the other parts is missing.
In the second year of Mr. Palmer's ministry here, an organ was purchased by subscription obtained, as the parish records state, by " the exertions and perseverance of Miss Anna McDuffee." About the same time William Tebbetts of Boston presented this church with a clock, which was placed in front of the organ.
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Some years later the same gentleman presented also a valuable communion service and table.
Jan. 28, 1861, the following satisfactory statement was placed on the parish record : -
" This Society is now nearly free from debt, and in better condition than it has been for the last twenty years, and better than any other Congregational Society in the county."
During the six years of Mr. Palmer's ministry here, seventy- three persons were added to the church, but there are no church records for the whole period. In war time Mr. Palmer was out- spoken and unwavering in loyalty to the country. He also spent six weeks in the army, in service of the Christian Commission. He was dismissed July 14, 1864, and soon after became pastor of the Second Congregational Church in Biddeford, Mc. After a few years he was obliged to give up preaching on account of a throat trouble, and has since been engaged in business in Boston, Mass.
May 4, 1865, a call was extended to Rev. Prescott Fay of Lan- caster, offering a salary of $1.000 and use of parsonage. He was not installed, but was acting pastor for a little more than two years. The second year $100 was added to his salary. Mr. Fay has since served several other churches, and is at present residing without charge in Cambridge, Mass.
In September, 1867, A. F. Marsh, then just graduated from Bangor Theological Seminary, accepted a call to the pastorate of this church, on a salary of $850 with use of parsonage. He was ordained Oct. 31, 1867, with the following services : - Invocation and Reading Scriptures, Rev. T. S. Robie of Salmon Falls; Ser- mon, Rev. A. S. Walker of Dover; Ordaining Prayer and Address to People, Rev. Alvan Tobey, D. D., of Durham; Charge, Rev. James Merrill of Andover; Right Hand of Fellowship, Rev. George H. Pratt of Harvard, Mass .; Concluding Prayer, Rev. Silvanus Hayward of South Berwick, Me.
At the coming of Mr. Marsh a new interest was awakened, and the attendance so increased that the enlargement of the house of worship became an immediate necessity. A committee was appointed consisting of Nathaniel T. Kimball, Enoch Whitehouse, and James H. Edgerly. Under their direction the meeting house
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was raised three feet and a more convenient vestry finished off in the basement. The expense was about $8000, and brought the parish heavily into debt. Previous to this time this Society had received from thirty to fifty dollars annually from the town, being their share of the interest of the funds derived from the sale of the original parsonage lands. In 1869 the whole fund was divided among the several religious societies of the town, the Congrega- tional Society receiving $1,056.46, which was applied to reduce the debt on repairs. The remainder of the debt was about $3,000, which was soon diminished one half by a subscription, ninety-five dollars of which was raised by a ladies' festival. Five persons, Benjamin Barker, James Pirie, Charles W. Brown, Caroline H. Turner, and Franklin McDuffee, paid the remaining $1,500, receiving therefor the pews belonging to the Society, on conditions that when the rents of these pews should amount to the $1500 with interest and expenses, they should convey them back to the So- ciety. This arrangement continued till the sum was reduced to about $1,100. Three of the five persons had already died, when, in 1880, Franklin McDuffee left by will the remainder of the debt as a gift, the pews then reverting to the Society.
After three years' service Mr. Marsh resigned, and was dismissed Oct. 11, 1870. His pastorate was one of activity and success, a large revival bringing in valuable accessions to the church. Forty- seven were received on confession of faith. Mr. Marsh has since been settled in several places, and after a four year's patorate at Neligh, Neb., settled in Pittsfield, Ill., January, 1888.
In February, 1871, Rev. Harvey M. Stone of Laconia was called, at a salary of $1,050 and use of parsonage, and was installed the 18th of the next May, with the following services : - Invocation and Reading Scriptures, Rev. Ezekiel True, pastor of Free-Will Baptist Church in Rochester; Prayer, Rev. W. S. Kimball of Farmington ; Sermon, Rev. Silvanus Hayward of South Berwick, Me .; Installing Prayer and Charge, Rev. Alvan Tobey, D. D., of Durham ; Right Hand of Fellowship, Rev. Clark Carter of Great Falls; Address to People, Rev. W. S. Kimball of Farmington ; Concluding Prayer, Rev. D. J. Smith, pastor of Methodist Church in Rochester.
The parsonage was repaired at an expense of about $140, and "the ladies provided means to enclose the church with a neat
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fence, level the grounds, and put in walks to the entrances, the whole cost of which was $361.05."
During Mr. Stone's ministry there was an extensive revival in town, and twenty-four were received to this church. In January, 1875, Mr. Stone resigned.
HARVEY MERRILL STONE, son of Col. John and Betsey (Huntoon) Stone, was born in Cabot, Vt., Sept. 1, 1819; graduated at Bangor Seminary in 1847; was ordained at Bluehill, Me., Nov. 2, 1848; served as pastor in various places for about thirty years; and died at Saundersville, Mass., Oct. 21, 1881. He was a man of pleasant, genial manners, with unusual power of winning the per- sonal regard of many people. Soon after coming here, the busi- ness men of the place presented him a gold watch and chain as a spontaneous token of their esteem.
In January, 1875, the Society received a legacy of $1000 from Zenas Hayes, which they applied to the reduction of their debts.
In July, 1875, Rev. Abram J. Quick of Belle Isle, N. Y., was invited to become pastor of this church. He began his labors here in October following, but for some reason did not choose to be installed, although the Society renewed the request in 1880. About the time of his coming the parsonage was repaired at an expense of $180.
In August, 1875, it was voted to omit the afternoon service, which had been kept up from the beginning of the church, save for a few weeks in the summer.
In 1880 the Society recorded a vote of thanks to some unknown person who had contributed $250 towards the liquidation of the debt.
About this time the interior of the church was repaired by re- plastering, painting, etc., at an expense of about $500, which was raised by the ladies. The work was superintended by T. H. Edgerly and Henry Kimball.
Centennial Sunday, July 9, 1876, was observed by this church, the pastor giving an historical discourse, which was printed in the " Courier." The text was Psalm 77: 10.
During Mr. Quick's ministry a revival occurred, bringing about forty additions to this church. In October, 1881, Mr. Quick re-
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signed. He went from here to the church at Hillsborough Bridge, and is now pastor at South Coventry, Conn.
In February, 1882, Rev. Henry S. Kimball became acting pastor of this church, and remained about two years. He is now settled over a church in Killingly, Conn.
January, 1885, a call was extended to Rev. George A. Mills of the Dutch Reformed Church at Bacon Hill, Saratoga Co., N. Y., offering a salary of $1,000 and use of parsonage. He was installed June 9, 1885, with the following services : - Invocation and Reading Scriptures, Rev. E. C. Bass, D. D., pastor of the Meth- odist Church in Rochester; Sermon, Rev. Isaac P. Langworthy, D. D., of Chelsea, Mass .; Installing Prayer, Rev. C. S. Sherman of Manchester, Conn .; Charge, Rev. J. M. Dutton of Great Falls ; Right Hand of Fellowship, Rev. George Hall of Dover; Address to People, Rev. Walter E. Darling of Farmington; Concluding Prayer, Rev. S. H. Barnum of Durham.
About this time the meeting house was repainted at a cost of nearly $240.
May 11, 1887, being near the date of the ordination of the first pastor, one hundred and fifty years before, was observed as an anniversary by this church. An historical address was presented by Rev. Silvanus Hayward of Globe Village, Mass., being mainly a résumé of the facts recorded in this history. Remarks were made by Revs. J. M. Palmer, Prescott Fay, A. J. Quick, and others. Announcement was made that $100 had been given for the Sabbath School Library by Orrill H. Hayes of Philadelphia, also that the debt of the Society had been cancelled. This was accomplished through the persistent efforts and generous aid of William Tebbetts of Boston in securing the following subscriptions : John McDuffee, $500; William Tebbetts, $450; Edwin Wallace, $250; J. D. Sturtevant, $100; H. M. Plumer, $100; smaller sub- scriptions, $314; making in all a little more than $275 above the debt. Mrs. C. K. Sanborn also presented the Society a house lot valued at $250.
The following Sabbath, Rev. Mr. Mills gave a valuable and interesting anniversary discourse from Psalm CL.
In June, 1887, Mrs. Watson Hayes left the church a legacy of $200, the income of which is to be used toward the minister's salary.
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In October, 1887, a Christian Endeavor Society was formed in connection with this church with a membership of thirty-five. In November following, a new furnace was placed in the church edifice.
At the close of 1887 Mr. Mills resigned, and is now pastor in Newport, Vt.
The deacons of this church with dates of election have been as follows : -
Stephen Berry, 1737; Joseph Walker, 1737; James Knowles, 1761; William Chamberlin, 1768; Samuel Chamberlin, 1783; Samuel Plumer, 1783; William Trickey, 1806; Nathaniel Hayes, 1823; Samuel Allen, 1825; Benjamin Barker, 1834; Samuel Stack- pole, 1844; Thomas Brown, 1859; Franklin McDuffee, 1872; Charles W. Brown, 1872; A. J. Whittemore, 1882; Henry M. Plumer, 1882.
In coming to the close of the history of this church we should guard ourselves against any spirit of self-exaltation in contrasting the present with the days of our fathers. We should rather reflect that it is to their wisdom, to their labors, and to their manage- ment, under God, that we owe all that we have of religious or political freedom. They labored and we have entered into their labors. Much of what we call their ignorance and narrow-mind- edness was necessary then. to lay the foundations on which we stand. Had they been no more rigid, no more exclusive, no more severe, in their beliefs and policy of action than their descendants, it is difficult to see how churches and states could have been established. It needed the sturdy conviction that could tolerate no truce with heresy, the iron will that would not yield to even the most plausible demands for an easier type of religion, and the sinewy arm that could strike valiant blows against the devil, to found and protect the infant church in the wilderness. However much we pride ourselves on our broadness and liberality, our wider views, and more tolerant spirit, we should always remember that a weaker system or less severe discipline than theirs would have been fatal then. It is only through what some deem their hardness, and narrowness, and intolerance, that we have been able to rise to our present degree of freedom and power.
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FRIENDS OR QUAKERS.
A considerable number of Friends settled in Rochester quite early in its history. In 1751 the Dover Monthly Meeting granted them " the liberty to keep a meeting there on first days." This permission was renewed from time to time for more than thirty years. In the 7th month, 1781, they asked advice about building a meeting-house. A committee was appointed who reported at the next monthly meeting, " They think it may be best for them to build a house on the South East corner of Jona. Dame's land on North side of the road that leads by his house from Cochecho." In the 9th month the desired permission was granted, and the house was probably built about that time. It was a two-story house, and some years after was taken down and made into a one- story house at Pine Grove. Still later it was removed to Gonic, where it now stands, and where First day meetings are still held.
The northwest part of Rochester was first settled by Benjamin Meader, who was soon followed by four brothers. From these families that part of the town was called Meaderborough, a name which appears in the town records as early as 1784. From these brothers "descended the extensive Quaker family of Meaders, who for many years have been greatly respected for uniform integrity and Christian benevolence." Judith, daughter of Ben- jamin Meader, and wife of David Green, died March 30, 1855, aged 79, and was "remarkable for her charitable qualities and kindness of heart."
The Friends had a meeting-house on the Meaderborough road near Farmington line, certainly before 1805, as it appears on a map of that date. How early it was built cannot now be ascertained. Here "preparative," and afterwards "monthly meetings," were held. Two " overseers " are mentioned in 1819. In 1835 a new meeting- house was built on the same lot, where a "monthly meeting" still holds its sessions. According to Job Varney, "they held meetings in his father's house for many years, and afterwards till his father's death, in a little building on the other side of the street."
In 1776 there were twenty-two adult males belonging to the Society of Friends. (p. 62.) In 1823, twenty families were reported
18
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as belonging to one meeting and fifteen to the other. At the division of the parsonage fund in 1869 the Friends received $173.10. In 1838" they established a circulating library. They also had a Sabbath School and a Sunday School library. Not having a regular ministry, but little can be gleaned of their society history.
One of their most prominent men was John Mcader, who was born in Rochester and resided in Dover for some years, but about 1840 removed to Providence, R. I., where he died at the age of 60, Jan. 7, 1860. " He was a well-known and highly esteemed minister of the Society of Friends, and traveled extensively in the exercise of his ministry both in this country and in England, Ireland, and some other parts of Europe." The "Providence Journal" says : "His death removes another of the upright Quakers of the olden time, whose firm devotion to the principles of George Fox affords landmarks to determine the position the Society once occupied in contrast with the conforming tendency so prevalent at the present day."
METHODIST CHURCH.
To understand the history of the rise and growth of Methodism, it is necessary to give some account of the state of society and of churches at that period. It would probably be impossible to write a fully correct statement of these matters without giving some offence to both Methodists and Congregationalists. But a sincere desire of impartiality and justice without flattery is the only true guide in this as in all other history. Let us be willing to know the truth, and while we give ample credit to excellence wherever we find it, let us not fear to look at faults and imper- fections wherever they exist. The present generation can hardly understand the great excitement created by the advent of Meth- odism. It was not because any new doctrine was promulgated.
Religion had existed before. Free agency was not a new and startling idea. It had been taught for centuries. Reformations and revivals were certainly nothing new under the Christian dis- pensation. They had been .in the churches from the days of the apostles. It was not therefore these things that led people to declare that the new sect was a fire of shavings which would
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soon go out, or that led to attempted mobs. It was not the fundamental and essential elements of their religion that produced the excitement. But they introduced new forms, and these exter- nals raised the ferment. It was because the new sect denounced church steeples as sinful vanities, - because they forbade the wearing of silks, ribbons, and jewelry, and disciplined their mem-
bers for curling their hair, - because they professed to have religious dreams and visions, - because of their ecstasies and par- oxysms in worship, their opposition to an educated ministry, and their requirement that members should patronize their own sect in business. These external things, which to-day are scarcely more
then aroused ridicule and dislike. On the other hand the great noticeable among Methodists than among other sects, were what
and abiding excellence of the new church sprang from the same spirit out of which grew these faults, - its enthusiasm. Without enthusiasm, religion sinks to formality.
Although noise is not
enthusiasm it may be a sign of its presence. It is not the best wood which crackles most in the fire, yet there is no crackling where there is no fire. It is not the noise of the wheels that makes the coach move, yet the noise is a sure sign that the coach does move. The condition of the other churches at this time
gave Methodism its opportunity. Congregationalism was largely
in a state of spiritual deadness. The Methodists charged that It there had not been a reformation in town for thirty years. was too true that there had been no great awakening on religious subjects. There was little or no enthusiasm in their worship. They had fallen into ruts. They had no prayer-meetings or other means which brought home the question of personal religion to the individual members. Congregationalism a hundred years before had been filled with enthusiasm. It was the religion of the Puritans, than which nothing could be more rigidly spiritual. But earnest piety had degenerated to morality and formality, and morality was fast becoming indifference. Spiritual aggressiveness was lost. This gradual subsidence of heat has been the history of all sects. Methodism was simply the reaction from this spiritual deadness, and like all other reactions it was extreme at the outset. But it has accomplished a noble mission. Aside from the work within its own membership, it gave new life to the old sects with which it came in contact. Its own enthusiasm in some degree
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reached others. The special power of the Methodist church was in its class meetings. By them it kept alive the spiritual condi- tion of its members and prepared them to go into the world and make proselytes. Prayer and conference meetings were soon established in other churches. Nor is it too much to say that so far as human instrumentality is concerned the Congregationalists of to-day owe their prayer-meetings to the influence of the early Methodists. It is noticeable that any new sect will grow strong under opposition, and the very year Mr. Haven attacked Methodism (p. 107) was the year in which it was specially dis- tinguished for growth and prosperity. *
Methodism was introduced into New England in 1790 by Rev. Jesse Lee. At the first session of the New England Conference in 1797, " Chesterfield Circuit" in New Hampshire was reported with a membership of sixty-eight. New Hampshire was first made a separate district in 1804. In 1807 this district contained twelve preachers, of whom Revs. Warren Banister and Ebenezer Blake were appointed to the Tuftonborough circuit, which included Rochester. They 'traveled the circuit together and preached in Rochester once in four weeks. The only preaching place at first was a schoolhouse on the "Squire Dame lot" on Haven's Hill. Perceiving no fruits of their labors after several months, the young preachers decided that after one more visit the place should be abandoned unless some proofs of their usefulness appeared. At this supposed final visit, a meeting continuing throughout a whole night was held at the house of Paul Place, now the residence of Bidfield Meserve, during which several persons were . soundly converted, and at sunrise the next morning the first class was formed with shouts of triumph. The first members were Paul Place, leader; Lydia Place; Betsey Place; Hannah Jackson, after- wards the wife of Rev. Benjamin Burnham; and Meribah Dame, afterwards the wife of Rev. Harvey Morey. Before the end of the year the first Quarterly Conference was formed at the same house, both preachers being present. As the work increased Caleb Dame at the "Plains" opened his house (still standing at the corner of Market and Union streets) as a preaching place.
* The following sketch of the Methodist Church in Rochester was substantially prepared by John S. Parsons, Esq., for the History of Methodism in New Hampshire by Rev. George H. Hardy. I am indebted to the kindness and courtesy of these gentlemen for the privilege of using the material here. - [EDITOR.]
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Meetings were also held at John Hanson's, where the late Charles K. Chase afterwards resided on Elm street.
Having an appointment to preach in Barrington, Mr. Banister was entertained at the house of a good sister whose conversation was more abundant than profitable, so falling suddenly on his knees, he prayed as follows :- "O Lord, help this sister to pray more and talk less. Amen." After leaving this circuit he preached many years, his last work being in Nashua, where he died in 1834.
Mr. Blake was born in 1786, and labored many years in Maine, where he died. One who was his colleague for a time, and knew him well, says: - "He stands now, after the lapse of years pho- tographed before me, as he poured out argument, appeal, invita- tion, and denunciation, his large body swaying under the influence of his impassioned periods. His audiences seemed spell-bound. If the eyes of others were dry, his were not, and mine certainly were all 'teary round the lashes.'"
In 1808 Rers. Lewis Bates and Ebenezer F. Newell were appointed to this circuit, and many were the trophies of their toil in this humble field of labor. The first Quarterly Meeting was held this year in Paul Place's house, Elijah Hedding, presiding Elder.
Mr. Bates was a descendant of the martyr John Rogers, and was born in Massachusetts, March 20, 1780. After sixty-one years' service in the ministry he died March 10, 1865. He was a man of much cheerfulness of spirit, delighting to sing " Now" " I can read my title clear." Riding one afternoon on the road from Rochester to Dover he overtook a young man whose heavily loaded team was stuck fast in the mud. Dismounting from his horse he put his shoulder to the wheel, and with one strong pull all together the load moved on to the geat joy of the young teamster, whose heart was completely won by this act of kindness which resulted in his conversion. His name was Thomas Wentworth, and is still remembered by many.
Mr. Newell was born Sept. 1, 1775, and died March 8, 1867, after an earnest and faithful ministry of sixty years.
In 1809 Revs. Hezekiah Field and Amasa Taylor were on this circuit. Mr. Field devoted most of his time to this section. A second class was formed, and meetings were held at Silas Dame's house on the Ten-rod road. During the next year Rochester was made a separate appointment under the name of "Norway Plains,"
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with Mr. Field as preacher in charge. It is not strange that some opposition was aroused among those unaccustomed to such preach- ing. On one occasion, when Mr. Field had an appointment to preach in the Court House, threats having been made to mob him, a large crowd came together with far from peaccable inten- tions. But the preacher went as usual to his appointment, Thomas Wentworth and David MeDaniels standing as a body guard on either side during the service. Since God has said that "one shall chase a thousand," it is no wonder that the enemy remained quiet.
In 1811 Rev. Leonard Frost became pastor, the membership having increased from four to ninety-one. The next year seven- teen were added under the ministry of Rev. Abner Clark.
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