USA > New Hampshire > Grafton County > Canaan > The history of Canaan, New Hampshire > Part 18
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A committee of invitation - Daniel Blaisdell, John Currier and Sewall Gleason - waited upon Elder Wheat and lost no time in making known the wishes of the people that he become their spiritual guide. The old man listened smilingly and approvingly to their solicitations, and his eyes rested benignly and lovingly upon the long list of names guaranteeing support to him and his
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family. He came and was duly installed in that pulpit which he abandoned only at the close of life.
Elder Wheat was a careful man in his intercourse with the peo- ple. He had cheerful words and friendly advice for every one. His labors in the pulpit were arduous; his prayers and sermons were almost of indefinite length, and he delighted in the loud music of his great choir, never omitting any of the stanzas in the longest hymns. He labored everywhere, and was called often to. attend funerals. In those sad occasions he was a very effective speaker, being naturally sympathetic and weeping with the mourners. It was his custom whenever he heard unfriendly criticisms upon the life and character of a deceased person, to say, "we should tread lightly upon the ashes of the dead." The preaching of Eder Wheat and the high reputation which he en- joyed as a patriot soldier, were powerful influences in forming- the habits and characters of many of our people. He was gen- erally modest in relating his exploits. As a soldier he had en- dured great hardships. One incident in his camp life he used. to relate with much feeling. He was captured by the Indians and taken through the woods to Canada. After a time he made his escape and started out alone through the then unbroken for- est, two hundred miles. There were a few houses and small clearings along the upper waters of the Connecticut River, the smallpox prevailed in Canada, and the people along the clear- ings placed him in quarantine, not allowing him to come near their houses by day or night. He would come near a house and call to the people for food, then he would retire a considerable distance while they brought out victuals, and placing it upon a stump, eat and go on his way. He passed through Canaan on that journey on his way to his friends in the southern part of the state. On being asked if he ever killed any person during his seven years' service, he would pause, draw a long breath, and say with a sigh, "I s'pose I've been the death of six hearty men." He was not an educated man; in fact, he used to boast of his lack of education, but he had a retentive memory, and his mind was. well stored with facts and fancies, which leaped out on all occa- sions, and gave interest to his most tedious sermons. He would sometimes say that, "Edication don't make a man any better Christian, unless it's in him. College larn't folks can't come nigh
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to God, with their high-sounding phrases. Bible larnin' was good enough for him. He had traveled nigh on to fifty years with it, and he thought he could get nigher to God with his humble ignorance than the man with his head swelled full of theology and divinity." His style was monotonous and sing- song, with cadenzas uttered in a loud tone of voice, so that his words could be heard at long distances. He was very effective in prayer. He used to talk very familiarly with God; seize him by the hand and hold on till he got his blessing - a good old man with all his ignorance. In summer he always wore a loose wrapper, made of calico, that was always flying in the wind. His congregation was not always wakeful. His style and long- drawn utterances were favorable to drowsiness on the part of those hard-working men and women, and when he ceased speak- ing the sudden stillness would react with energy upon the sleepers.
He was much liked and sought after in all the region about wherever the Baptist Church prevailed. He was tender-hearted and easily put himself en rapport with his audience. Under his preaching many souls were converted and led safely through all the ordinances into the folds of the church. He was a great stickler for baptism; there was no salvation without going down deep into the water. It was his custom to wade far out until the water nearly reached his arm pits and when he had said the formula in that loud singing tone that echoed back from the woods on the opposite shore, he would plunge the candidate nearly to the bottom, bringing him up again with a jerk.
When he came to live here he bought a small farm and built a house a short distance below "Peggy's Tavern," on the turnpike. This farm he cultivated with his own hands, and by this means added something to his small salary, which was paid very tardily and oftentimes with ill grace, very much as ministers salaries are paid now. He possessed a powerful constitution, capable of sustaining great physical labor, but the infirmities of age crept in upon him, and he gave up preaching, and took refuge in the family of his daughter, Mrs. Samuel Gilman, who lived on the Carlton Clark farm, where, after months of suffering, he quietly went to sleep in 1836, at the age of 77 years. The legend upon his tombstone is, "Although dead, he yet speaketh."
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HISTORY OF CANAAN.
Richard Clark, grandson of that Richard who used to spread his gifts freely before the people,- Richard the son, had also exercised his talents as a speaker,- and Richard, the grandson, had an ambition to preach like his fathers. He had but few opportunities for study, but he improved them all, and being a good-natured speaker, received ordination as a minister. He occasionally preached the Baptist doctrine for Elder Wheat. His mind was so absorbed by his ministerial duties that he lived and died a poor man in his own hired house. He was born about 1793, and died at Rumney at an advanced age.
On December 2, 1824, "Brother Ebenezer Clark was chosen clerk, upon the resignation of brother Richard Clark." Then, for several years up to July 30, 1830, Brother Ebenezer Clark, who was a clothier at Factory Village, entirely neglected the duties of his office, even if he had any to perform. During these years the record shows that forty-three names were added to the church. Several extensive revivals occurred among all classes of people, but the fruits thereof were divided among the Metho- dists and Congregationalists. The treasurer's book, 1827-1838, in the handwriting of Daniel Blaisdell, who was treasurer for many years, shows that several different preachers were hired and paid for. From the resignation of Elder Wheat to Elder John Peacock's call, preachers were hired by the Sunday. Elder Jesse Coburn preached several times in 1827, and also in 1828; Elder Mitchell preached in 1827, Elder Coombs in 1828, Elder Hall in 1829, and Elder Coburn again in 1830; the church num- bered 89 members. These men received from three to five dol- lars a Sunday.
The Baptist Society from the time of the agreement with Elder Wheat, continued to pay its pastor by means of the assess- ments, and in the manner laid down in that agreement. The list of persons assessed for the year 1827, contains thirty-five names, some of whom were of other denominations than Baptist. It amounted to $42.47. For the year 1828 the tax amounted to $44.67 ; for 1829, the tax was $48.29; for 1830, $41.72; for 1831, $34.65; for 1832, $34.09; for 1833, $80.84; for 1834, $108.93; for 1836, $93.18, and for 1837, $66.05. In 1838 the number of members had dwindled to eleven, and although a tax of $62.58 was levied, there was $22.16 abated. The clerk has added,
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"Josiah Clark, Nathaniel Gilman, Samuel Welch, John Fales, jr, are not as it appears members of the Society." In 1839 the tax raised was $34.55, with ten members; in 1841 the tax was $12.14. This was the last tax assessed, against the following, who were all that were left of the society: Joshua Currier, Ensign Colby, David Currier, Samuel Gilman, Daniel Kimball, Eben F. Currier, John Flanders, Benjamin Bradbury, Daniel W. Chase, and William Chase. In 1829 there was a desire to have a parsonage; some thought it would give the church a better standing to provide their minister with a place to live; that it would be more of an inducement for a good man to come and preach. Subscriptions were taken, ranging from fifty dollars by Daniel Blaisdell, to two dollars by March Barber and Phineas Eastman. The whole amount subscribed amounted to $477.50 by 44 different men, and the names of Congregationalists and Methodists are found on the list. They purchased the land now occupied by L. B. Hutchinson. The old parsonage house was for many years occupied by Albert Pressey; after his death it was sold and then torn down to give place to the present build- ing. From January to June, 1830, Elder Nichol preached occa- sionally.
On July 15, 1830, the record continues, "voted unanimously, that we give brother John Peacock a call to labor with us so long as his labors may be thought profitable by himself and the church, for to take pastoral care of the church, and receive ordi- nation as an evangelist."
The ordination was appointed to take place on the 25th of August, following. Elder Wheat at this time had become infirm both from age and the hardships of his earlier life. He occa- sionally preached, but the interests of the church seemed to re- quire the presence of a more active man.
The exercises at the ordination of Mr. Peacock, August 25, 1830, were as follows: Prayer, by Rev. S. Coombs of New Ches- ter; sermon, by Rev. George Evans of New Hampton, from II Tim. 6:5. "Do the work of an evangelist"; ordaining prayer, by Elder Joseph Wheat; charge, by Rev. Shub. Tripp of Camp- ton ; right hand of fellowship, by Rev. Noah Nichols of Rumney ; concluding prayer, by Rev. Amos Foster of Canaan. The con- ference minutes of the Meredith association to which Canaan
14
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belonged, says this year: "The ancient church is no longer with- out one to take her by the hand."
Mr. Peacock was a man of earnest piety, of great activity and full to overflowing with magnetic persuasion. He started out so hopefully enthusiastic, that young and old flocked to listen to him. Religion became respectable and was much sought after in Canaan. And under his leadership the church realized her greatest prosperity. The congregation was increased by the at- tendance of persons in the habit of staying at home; the singing was greatly improved, a lively Sabbath-school sprang up, and members were added to the church, sixty-five, of whom forty- nine were by baptism. It was noted, too, as a good sign, that several chronic difficulties were cured, and it was believed for- ever settled.
Mr. Peacock remained here two short years, far too short for the prosperity of the church; and then he began his wanderings as an evangelist, which did not cease until he was called home, full of honor, at a ripe old age. His memory remained green among the old people long after his departure, who never ceased to recall his labors here but with expressions of love and rever- ence. He was a nervous, uneasy, good man, full of sympathetic magnetism and never could rest anywhere. His passion was to be always correcting somebody. Whatever else they did, every- body in his range must "come to Jesus and be baptized." A great many did not escape him. He seems to have stopped about everywhere in New England, preaching and praying and sin- cerely believing that to be his chief aim in life. He was an earnest, well-meaning man, and the world esteemed him good.
Below are a few extracts copied from the ~records of the church :
Sept. 15; 1832, Elder Peacock has preached with us two years and ten months, and now thinks it his duty to go to some other place. Voted to dismiss Elder Peacock and companion, and recommend them to the church in Danbury.
Then for a few months they were like sheep without a shep- herd, and some went astray. The church numbered in 1832, 123 members.
March 1833. Gave Elder George Evans, a call to come and live with us and Mr. Peacock.
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Sunday May 1. 1833. Elder George Evans was recognised as pastor of this church, and minister for the congregation, and received the Right hand of Fellowship from Elder Cheney. We hope that Elder Evans' labors with us may be blest of God to the awakening up of the church, and the conversion of many sinners.
This is the honest prayer of the pious clerk Jonathan Swan, To all which we say Amen, and may the conversion stick !
May 30. 1833, was the monthly meeting, Brethren and sisters related their experiences in the church. It is a low time although some are happy and rejoicing in the Lord.
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There was a grievance with brother Moses Hadley, with whom we labored awhile, but getting no satisfaction his case was waived for the present. And then we took measures to increase the interest in the Sabbath school.
After waiting one month in prayerful consideration of our griev- ance with Brother Moses Hadley, on the 31st. of June. We voted to withdraw the Hand of Fellowship from him and from bro. Moses Had- ley 3rd, also.
The business affairs of the church had been neglected, but this year they appear to receive special attention.
We taxed ourselves to support the table and other church expenses, and appointed Bro. B. Bradbury to collect and expend it.
We taxed ourselves $60 to repair the parsonage and appointed Jonathan Swan and Bailey Welch to expend it.
During the year several brethren were given letters to join other sister churches. John and Sarah Fales to Lyme. "Bro. Isaac Merrill was recommended to any other church of our faith and order." Joshua and Dorothy Merrill recommended to the church in Lowell. And "Sylvia Merrill having related her Christian experience before us, she was, on Sunday, November 10, baptised in the name of the Lord, in Hart Pond."
From this time on, until near the close of the next year, our friend, the clerk of this venerable church, was too busy with worldly affairs to write up his records. He simply tells us that Elkanah Phillips, and Jonson Welch and Elihu Derby were received by letter. And on "December 17. 1834, Sarepta Currier was received into our fellowship by baptism" and in the waters of Hart's Pond, cold as the baths of Apollo, she sealed her faith. At a church conference held this month, "but few were present."
The sisters held a prayer meeting while we retired to talk about arreages, It was then made known that several brethren were get-
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ting out into the highway of the world, and that we must send out guides to lead them in. Elder Geo. Evans was appointed to visit bro. J. L. Richardson, and some others who were using unfriendly and un- christian words in relation to the colored pupils of the newly opened Noyes Academy. It was also voted to admonish brothers, Amos and John Kinne, Eliphlet Gilman, Bartlett Bryant, Richard Clark, and sis- ters Rhoda and Sarah Blaisdell and sister Cole of Orange.
We also voted to give Joshua Currier jr, a letter of approbation as a preacher.
Joshua E. Currier, was son of Deacon Joshua and Mary Cur- rier, born 1812; was converted and baptized by Elder Peacock, studied for the Baptist pulpit, preached many years successfully in the West, and during his later life, preached occasionally at East Canaan.
For a year,- a year of griefs to the brethren on account of the tumults and riots incited by wicked men, and joined in by many of our members, who seem to have forgotten God and all their covenant obligations, and with hearts filled with malice and wickedness, are striving to harm those who do not think with them. Perhaps God will soften their hearts and bring them humbly to see their errors, and with that hope, we will blot out the record of one full year, 1835. The church membership de- creased from 138 in 1834, its highest record to 113.
January 1. 1836, It has been a very low time with the church, the year that is past. In Nov. the church held a protracted meeting and the Lord as we trust met with us and revived the hearts of some of his people. And some sinners appeared to be anxious to know that they would be saved.
At this time "Mr. Sewall Kinne, a young man of earnest con- victions, was invited to improve his gifts in preaching. And brother Evans was appointed to convey this invitation to him."
Mr. Kinne was son of Luther and Esther Kinne, born in 1809, studied at New Hampton, was ordained at Jefferson, where he labored three years; then preached two years in Dorchester, two years in Danbury, then two and a half years in Weare. He then moved to Groton, where he preached twelve years. After that, for three years, he preached in the schoolhouse in the Gates dis- trict half the time. He died in Groton, August 19, 1872. A man of good abilities, much respected for his equable and harmless life.
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The church voted "that it was the duty of the brethren who remove so far away that they cannot attend with us, to write letters and let us know their condition in spiritual things." On "April 28, 1836, Voted to give Elder George Evans and Mrs. Chloe Evans, a letter of dismission." Mr. Evans had labored here acceptably to the people, but to him it was a strain and trial, because during his years here, the thoughts of the people were far away from religion. Many things operated to dis- courage him. He asked dismission that he might go and labor in more congenial fields.
On June 30, Elder Harrison W. Strong and his wife, Serena, were received into the church. He occupied the pulpit about ten months, when he received a letter of dismission. It does not ap- pear that Mr. Strong, by his preaching and example, left any deep impress upon the scene of his labors, and he left because many members of the church appeared to know more than he did. During this year the hand of fellowship was withdrawn from several brethren, others "were admonished for neglecting their covenant obligations, by absenting themselves from public worship and for refusing to bear any of the burdens of the church." Committees were appointed to visit various other derelict brethren and ascertain the state of their minds.
At a church meeting in November, Deacon Currier presented a grievance, which had been presented before, on account of cer- tain members assisting in the moving and suppression of the Noyes Academy. "Talked the matter over a little, with some feeling. Got no satisfaction, brethren defiant, and unchristian. Adjourned the meeting two weeks." On the "8th of December We met and talked the matter over again, but the trials are not removed," and were not, until death closed over the graves of all the actors in that wild, sad scene. Eight months pass by and more grievances are presented. "Grief seems now to be the chief virtue in the church. If it will only purify our hearts, and make us humble! Kind and courteous !"
Sept. 7. 1837 at 9 o'clock in the morning, the meeting was opened with prayer, and then the brethren appointed to effect a settlement of a trial between four of the brethren, that after much persuasion and prayerful labor with the grieved brethren, the trial was taken out of the way. And the church expressed their satisfaction by unanimously rising to confirm the same, and when we had sung a hymn we ad- journed.
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It would have been more satisfactory had the names been written of those whose griefs "had been taken out of the way."
The next record is a wail for help. "Our lamps are burning dimly because the oil is not replenished."
August 1. 1838, The church has for a long time been wading through trials, many and severe. Elder Boswell, has preached a part of the time with us this year. But we are now destitute and the Lord only can tell what may become of us.
This looks as if faith was weak, and trust not strong. Cheer up brother; day will break, and we shall have a glorious resur- rection morning !
On the 24th of September, 1838, a council met for the ordina- tion of Brother Joshua Currier, Jr., as an evangelist, with inten- tion of serving as a missionary in the West. The council was composed of delegates from the churches in Dorchester, Orange, Grafton, Hill, Rumney, Alexandria, and Hanover. The candi- date having related his Christian experiences, his call to the min- istry and his views of Bible doctrine, the council voted their satisfaction and proceeded to ordain him, assigning the parts as follows: Reading the Scriptures, Bro. V. E. Bunker; in- troductory prayer, Bro. D. W. Burrows; sermon, Bro. Henry Tonkin; consecrating prayer, Bro. J. Clement; charge, Bro. E. Crockett; concluding prayer, Bro. L. Conant (Congregation- alist) ; benediction, by the candidate. Not a note of music is mentioned. Was none heard? Did those solemn brethren be- lieve a man could be properly set apart for the service of God without a hymn or an anthem? It looks like it; and the town full of great harmonious voices ! Where was Moses and Norman ?
Jan 10 1839 the church related their experiences with some good feeling, Elder Palmer C. Himes and his wife Adelphi W. Himes were received into fellowship, and bro. Himes is recognised as Pastor of the church.
The membership has decreased to 97.
"Lydia Flint was received into fellowship by baptism," through a hole in the ice. In March, Hannah Welch, Hannah Cilley, and Mary Bradbury, were received into fellowship by baptism, through a hole in the ice.
In April "there is a growing interest among the members.
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Our congregation has considerably increased since Bro. Himes has preached to us."
In November the church related their experiences and then "voted to withdraw the hand of fellowship from Hannah Cilley on account of immoral conduct." This is the Hannah who only last March, went down under the cold waters through the ice. Our good clerk should have added that "Hannah's immoral con- duct" consisted in dancing all night to the music of a fiddle.
Mr. Himes continued to preach here until May 5, 1842. Dur- ing his ministry a good degree of union was established. Some warnings were given to "derelict" brethren, but on the whole, he left an honored name behind him and departed with the prayers of all the brethren for his future happiness.
July 3 1842 the Methodists preached in the meeting house The Bap- tists met in the school house for a conference, and agreed to have a monthly meeting July 7th. This is the first time in many months the church have met. Brother Charles R. Nichols is with us now.
On the 7th "we met and were revived a little. We invited Brother Nichols to preach to us a few Sabbaths." Mr. Nichols remained and preached through the year, giving much pleasing instruction to the congregation. On the 18th of January, 1843, he was ordained as an evangelist. Almost every meeting of the church developed the fact that many of the brethren were more or less human. Was the standard of morals and piety of life placed too high, so that these everyday men and women, who were always in the way of the temptations of business and social pleasures, could not attain to it? We fear so. Their covenants, vows and church obligations, composed of platitudes and high sounding phrases, which few of them could comprehend, very soon ceased to have binding effect upon their minds. They seized upon this religion with the firm determination to hold on during life. Sober reflection afterwards failed to convince them that their hearts were much different from their old life, and so they fell away from their vows and became merely men and women as before.
On the 29th of January, 1843, it was just previous to the destruction of the world under the preaching of William Miller, when comets were blazing across the heavens, and the lights were dancing coldly in the North, three persons offered them-
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selves for baptism. They went through the ice into the cold waters underneath, and came out baptized in the name of the Lord. Before this event, their lives had not been exemplary, not always kind neighbors, nor altogether honest, but fairish sort of people. It was hoped they might grow to be better. They attended church services faithfully for a season, bearing some burdens, but they proved after all they had endured to be merely human, and in seven months one was dropped and the other two ex-communicated from the church for a wilful neglect of all covenants, vows and obligations, and never afterwards was there any suspicions that these persons might have been Chris- tian brethren. Who were these? Ah, they have gone with the great majority !
March 9, 1843, a committee reported upon their visit to Bro. Peter Wells and Bro. Nathan Gould. Then voted to withdraw the hand of fellowship from Brother Wells for total neglect of the church, and all its interests, "but we voted to bear with Brother Gould two weeks longer, hoping he may accomplish some of his promises." Brother Nichols prepared a temperance pledge for the church, but a large number of the brethren were not prepared to sign it. Finally, on the 10th of April, "having exhausted all argument out of self-respect, as well as from duty to God and this church, we withdraw the hand of fellowship from Bro. Nathan Gould for his continued neglect of all the ordinances. of the church."
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