USA > New Hampshire > Grafton County > Canaan > The history of Canaan, New Hampshire > Part 19
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On the 20th of April, a few of the brethren met for prayer and con- ference, and the Lord was with us. The snow being deep in drifts hinders some from attending. Dea. Currier got his horse into a drift and had to leave the road in coming to meeting.
At a church meeting held June 29, 1843, "after some talk, mostly against it, we voted nearly unanimously to withdraw the hand of fellowship from slaveholders and from slaveholding churches, believing it a wicked violation of God's law, to hold a man in bondage."
In September "the religious temperature of the church is very low. Several are finding fault with Bro. Nichols, our young minister. And we are not agreed as we ought to be. Looks as. though we might be destitute again."
On the 4th of October "Brother Peacock returned among us,
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full of zeal for the Master's service, and as he proposed to re- main with us a few days, we became hopeful for the good he might do us." He soon began a protracted meeting which was continued for twelve days.
Many of the church members are quickened in their minds. Sinners were solemn and expressed desire for religion. Things are in a low state. The meetings at first were thinly attended, but increased in numbers and interest. Brother Peacock preached twenty-four sermons and attended twenty-four prayer meetings. Had evidence of the pres- ence of God. Professors were revived, old hopes strengthened, evils cor- rected and good impressions made on the people. Some became anxious about their souls and one indulged hope. Had this meeting continued much good would have resulted. This church has been destitute of preaching for a long time and is very much discouraged.
Twenty-four sermons, and twenty-four prayer meetings; and only one to indulge a hope! Seems as if the labor was not pro- portioned to the harvest gathered in.
At the meeting in November, Bro. Benjamin Bradbury was chosen to the office of deacon, the honors of which office he wore with dignity and humble faith to the day of his death.
During the year 1844 church meetings were held irregularly. The attendance was small, but generally union and harmony prevailed. They had no preacher, but Brother Cutting of Lyme occasionally occupied the pulpit.
In 1845 the report is about the same, very friendly and united, "but we are like those who sleep. Brother Walker preached to us occasionally until July, when we were left without preach- ing.''
The year 1846 is not distinguished for any lively signs of awakening. "Church meetings were held regularly during the year once in two weeks. There was union among those who met, but the number of these is quite small, and easy to count." The same may be repeated about the year 1847. Once a spasm of life seized the brethren. A special meeting was called at Sister Bartlett's,
To consider the expediency of establishing regular meetings on the Sabbath. A proposition was received from the agent of the Baptist State Convention to assist the church in sustaining preaching, if the church thought there was sufficient encouragement to ask such aid. After a full and free discussion of the subject, it was voted to ask for the proffered assistance.
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But we are left in ignorance of the further action of either party. There were, however, some very lively Baptists here at that time and it is fair to suppose that they had preach- ing. The conference minutes for this year report : "We are without a pastor; prospects discouraging; preaching only few Sabbaths; meetings held for prayer and conference, first Thurs- day of every month. They still pray, O Lord, revive thy work !"
During the next three years the records are not written, but it is certain that the church was held together by frequent meet- ings, and they had occasional preaching. They were too feeble to venture to promise a salary to any preacher. During the year 1851, the church met irregularly with small attendance, and not much enthusiasm. Elder J. Clements preached one fourth of the time. It was a weary year for the brethren, as was also the year following, when tired of trials, admonitions and warnings, the church nearly collapsed.
The year 1853 is marked by three distinct records, which are as follows :
July 9. A few of the members met to renew their covenant obliga- tions and to consult about sustaining preaching. Brother Eastman Preaches half the time for the present.
Aug. 2. After conference voted to send a letter to the Association by Brother Eastman.
Mrs. Hinkson brought trial against Mrs. Gates. Voted to admonish Mrs. Gates.
Sept. 3. Church met and accepted the letter to the Association. Sisters Gates and Hinkson were brought forward, and talked upon it awhile. Then agreed to drop it, and forgive each other, and never meddle with it again, and shook the friendly hand at the close of the meeting.
Then for fourteen years the records of the Baptist Church are blank. The good clerk, wearied of writing the same phase over again and again, and so he wrote nothing at all.
In 1859 Elder J. Clements preached part of the time.
In 1867 the church was reorganized at East Canaan. After great trials, an elegant church edifice was built; a corner-stone was laid with solemn pomp in the southeast corner, and it was dedicated in June, 1872, Rev. Doctor Gardner preaching the sermon. It lingered along almost exhausted for many years, making no history worth recording. At the time of Rev. E. M.
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Fuller's pastorate, new life was infused into it, and grew under his ministrations, but since its reorganization, it has not been strong enough, financially, to support a preacher for any length of time. There have been intervals when it has been without.
FREEWELL BAPTIST CHURCH.
David Cross was born in Wilmot, lived in Canaan many years on the Clifford farm; was an elder when he came here and was instrumental in organizing the Freewell Baptist Church of Canaan and Orange. On the 12th of January, 1828, "twelve precious souls met togather at his house and took the right hand of fellowship as a church by signing the creed." In connection with his name and because of his influence in organizing the church here, the following simple story is copied from the rec- ords of that lively church :
There were a few Freewell Baptist families from different churches that took up their abode in Canaan and Orange about the year 1825, and there being no church of their order there they felt to go alone until such times as would be convenient for them to have a church or branch of a church that they could unite with in full fellowship, so that they could enjoy all the privileges that belong to God's house in a free and open manner, believing that God owns such for his people.
Those brethren feeling as if the time of gathering a church was drawing nigh, appointed the 4th day of July 1827, to meet and see if they could have meetings set up for the purpose of declaring the deal- ings of God towards them, and that they might be help-meets to each other through life.
When met they agreed to spend the afternoon of each second Satur- day, of each month as follows,-for each one to meet where they could be accommodated and declare the state of their minds views trials and determinations for the encouragement of each other,- be- lieving God will own and bless them in such meetings, for as he says, "where two or three are gathered together," etc, and Paul says, "forsake not the assembling of yourselves together, as the manner of some is but exhort one another so much the more as ye see the day approach- ing."
At length the Lord began to pour out his spirit upon the hearts of his people, in such a manner that sinners began to cry for mercy, backsliders awoke, and saints rejoice in God the Rock of their salva- tion.
In short our numbers began to increase so that when met for monthly meeting in the house of brother David Cross on Jan. 12. 1828, there were twelve precious souls that took the right hand of fellowship as a
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Church, to be called the First Freewell Baptist church of Canaan and Orange.
The church flourished; it gathered into its brotherhood more than one hundred members. It has never had a place for public worship, but its full-blooded activity has been felt by other churches. For many years it was the liveliest of them all and held more members than all the others. One reason for its suc- cess is doubtless its freedom from covenants, and the small cost of maintaining its organization. The elders take what is given them of the small collections made; they build no houses, but preach in schoolhouses, forests or other convenient places. It is a marvelous system of worship, and has great fascination for that large portion of the people who wish for cheap and lively religion. The schoolhouses have been crowded with attentive listeners, and scarcely a week would pass without conversions fol- lowed by baptisms, witnessed by large numbers of spectators. It works among the people who have little time to read and think for themselves and draws them all within its folds.
Of all its preachers and elders, no one deserves more credit than Elder Solomon Cole of Lebanon, who for years in summer and winter drove his horse from Lebanon to Factory Village to show sinners the path to God. Through a long life, devoted to that religion, his was always the hand held out to any who asked; a man of means, with a large business that required his. constant care, some part of each week saw him exhorting his brethren in stentorian tones to praise the Lord. I do not believe he ever wrote a sermon; his words came naturally from a heart full to overflowing. Unmindful of interruptions, he never failed to carry the conviction that he was an earnest man. Col- lections were sometimes taken for him to buy him a new hat for instance, but that like all others, went to the poor and needy. He preached because he liked to, and no obstacle was too great, no storm too severe for Elder Cole. As sure as Kelley's Hall was to be packed to its doors, so sure was Elder Cole to be there. He preached in the schoolhouse,- anywhere the people asked him. All who knew him admired him. He was sincere, and the word of a sincere, honest man, whom the people believe to be such, goes farther than gold or riches. I remember distinctly of one in- cident, when I wanted to buy some clapboards of him. He said :
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"I will guarantee those to be clear; as to those, I will guarantee there is not a good one in the bunch." He died April 3, 1902.
The following are some of the men who preached this faith : Joseph Flagg, born in Grafton about 1799 ; was an original mem- ber of this church; he was ordained in 1831, in company with Job C. Tyler, by the Weare Quarterly Conference; married Re- lief Springer, daughter of Henry ; he is represented as a man of good talents. a very effective preacher, sincere and true in his friendships and attachments ; he died in Vermont some years ago. John Sweat was born in Gilmanton in 1813; he was the son of Nathan, who for many years lived on the old Clifford farm; he and Otis Willis of Hanover, married daughters of Moses Law- rence, studied for the ministry, and were ordained together about the year 1840; Mr. Sweat labored acceptably many years in northern Vermont, and then went to live with his daughter in Hanover. Job Colman Tyler, son of Job and Ann (Pike) Tyler, born March 1, 1799, a man of slight education, but very confid- ing and intimate with God; he was very sympathetic and emo- tional, always earnest and interesting, and in his prayers and exhortations seemed to be standing in the immediate Presence ; he had a strong desire to be counted an elder, because his perfect trust in God would give him more strength to help heavy-laden sinners lift the cross; he was ordained by the Weare Quarterly Conference in company with Joseph Flagg in 1831; his ill healthı was a bar to his being settled in the ministry, because he could not assume its cares and responsibilities ; he was several times chosen pastor of the church in Canaan and Orange, and so far as he was able, performed its duties acceptably ; he was often called to weddings, to the sick bed, to funerals, and though not great at preaching, his prayers were wonderful for elasticity and confidence; he lived to be an old man, and died in Canaan, September 1, 1879, at the age of 80 years and six months.
Nathan Jones was born in Wilmot, September 1. 1818; he came to Canaan in January, 1845, and was for a greater part of his life a resident of the town; was ordained an elder in May, 1847, at Weare; from that time on he preached in Wilmot, Canaan and Orange, until his death at Campton, January 13, 1894; he established a hammer shop on the stream that runs out of Hart's Pond and worked at that trade for many years; he
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was a close reasoner and a good debater, and was respected for his sincerity and perseverance; he married, first, Polly C. Bailey of Newbury, with whom he lived nine years; he then married Mary A. Gile of this town, and was the father of six children.
Elder George Davis, born in 1812, died in 1872; he attained to the name of "Shouting Davis"; he was an irrepressible Chris- tian, and his heavy voice startled many a worshiper, who was quietly listening to the preacher.
CHAPTER XV.
THE CONGREGATIONAL CHURCH.
In 1795 four Congregationalists of this town joined the Rev. Eden Burroughs' church at East Hanover. In 1799 the town wished to settle Rev. Ezra Wilmarth as preacher, but the church refused to conform and the town voted to raise no money for preaching, which was a set-back for the long-winded deacons. Meantime Rev. Aaron Cleveland of Norwich, had arrived here to visit Connecticut friends. He preached in the unfinished meet- ing house. He was a Congregationalist, as were many of the settlers from Connecticut. They offered Mr. Cleveland $105 and 150 acres of land, half of the Minister's Right under the charter, to come and be their preacher. It was not much of a tempta- tion to the old gentleman, and when he left town he had raised such desires in the hearts of the brethren of his faith that they sent a committee to Hanover to lay their hopes and desires before the church in that town. As a result of this day's work, Rev. Eden Burroughs and one of his deacons came over to Canaan, where they found thirteen persons willing to enter into cove- nant relations as Congregationalists, after which they were con- stituted a branch of the Hanover church, and this relation con- tinued until the spring of 1803, then Doctor Burroughs and Rev. Mr. Dickenson of Meriden, came here and the "branch" was lopped off from Hanover and became the Congregational Church of Canaan. Joshua Pillsbury was the first deacon. This church was never self-sustaining, even in its best days. It was always a beneficiary of the New Hampshire Missionary Society. During several years the church enjoyed preaching by missionaries and neighbor preachers. Rev. Curtis Coe used to come up here from Newmarket and spend a few weeks, preaching in the meeting house, for each denomination had to use it; laboring lovingly without pay or the hope of reward in this world. After him, Rev. Broughton White come occasionally and preached pure Congregational truth to the people. The labors of these men were acceptable and fruitful. Additions were made to the
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church, which gave the brethren courage and confidence to go on with their work.
In 1814, Mr. Rolfe preached to them half of the time and a part of 1815. The church then consisted of thirty members. In 1819 there was a strong feeling to form a society, to which any and all persons could belong, of any denomination, like the Bap- tists had done, its object being to assist the church in the management of its affairs in a worldly way. Accordingly appli- cation was made to the legislature for a charter, which was approved on June 17, 1819, incorporating the "First Congrega- tional Society of Canaan." The incorporators were Amos
Gould, Elias Porter, Charles Walworth, Joshua Pillsbury, Joshua Pillsbury, Jr., "and their associates and those who may here- after be associated with them." They were incorporated into a "religious society for the support of the gospel ministry, with all the powers and privileges usually enjoyed by corporations of a similar character and with the power of holding any estate, the annual income of which shall not exceed $1200." "Any person may join by signing the book of records and may leave the same by giving six months notice, and discharging all taxes legally assessed on him and his proportion of all debts con- tracted by the society during his membership." Money could only be raised at an annual meeting. The first meeting was held at Dole's Tavern, August 12, 1819. Amos Gould was moderator, Timothy Tilton clerk and Daniel Hovey treasurer. Jacob Trussell, Elias Porter and Amos Gould were the first as- sessors. The ten articles of the by-laws were read and adopted.
The next meeting was at the meeting house on March 6, 1820, when they adjourned to James Wallace's. Jacob Trussell was chosen collector and $60 was voted to be raised to "hire preach- ing." Elias Porter, Amos Gould and Samuel Noyes were chosen a committee on preaching. On September 4, 1820, the committee were empowered to engage Rev. Charles Calkins to preach one year.
The names of the members of the society for that year were as follows :
Amos Gould Elias Porter
Josiah Barber, 2d
Moses Dole
Samuel Noyes
Joshua Pillsbury
Charles Walworth
Joshua Pillsbury, Jr.
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THE CONGREGATIONAL CHURCH.
Timothy Tilton
Joshua Harris
Nathan How (Enfield)
Abraham Kimball
Wm. Atherton
James Blaisdell
Daniel B. Whittier
Robert Hoyt
David Gould
Levi Bayley
Jacob Dow
Elijah Blaisdell
Joshua Blaisdell
Jacob Trussell
Samuel Sanders
Jacob Richardson
Joseph Bartlett
John Hoyt
Alfred Porter
Daniel Hovey
Bartlett Hoyt
Abram Page
Abraham Pushee
Richard Otis
Nathaniel Currier
Nathaniel Derby
Shubel Towle
Thomas Wood (Orange)
Mathew Greeley
James Eastman
James Wallace
The amount of money assessed against these men was $61.05. And the collector was to "collect the same in case of refusal as the law directs."
On November 22, 1819, a tract society was formed with Dea. Amos Gould as moderator and Josiah Barber, 2d, clerk. It was called the "Canaan Moral and Religious Tract Society, Auxiliary to the N. E. Tract Society." Any one could become a member by paying twenty-five cents; the object was to distribute tracts. Nearly all the subscribers were Congregationalists. Amos Gould, Josiah Barber, 2d, Joseph Bartlett, Elias Porter, Richard Otis, Jacob Trussell, Benjamin Trussell, and their wives. James Blaisdell, Charles Walworth, John Hoyt, Robert Hoyt, Joshua Pillsbury, Jr., Polly Lathrop, Ephraim Noyes, George Richard- son, David Richardson, Jacob Dow, Joshua Richardson, Jr., Thomas Wood, Timothy Tilton and his wife, Persis F. Austin, Anna Richardson.
Rev. Charles Calkins came in 1820, he had been preaching in Salisbury ; Mrs. Hubbard Harris, his cousin, heard him there in 1819, on her wedding journey ; he was a son of John P. Calkins, one of the early settlers on South Road. He was not a great man, and was too much afflicted with nerves to be successful as a teacher and evangelist. The old Baptists of Canaan were not men of refinement, nor were they apt to choose soft words in reference to rival ministers. As a class they saw no good in anything but baptism, all other isms were to be talked about
14
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and treated with contempt. They never missed an occasion to speak sharp words of Mr. Calkins and his church, thus en- gendering annoyance and ill-feeling. Mr. Calkins remained about four years, bearing as he thought a heavy burden all the time.
John Farmer, in the New Hampshire Gazetteer of 1823, says of Canaan: "There is a small Congregational Church, of which Rev. Charles Calkins is pastor."
In 1823 he decided that preaching was not his strong point, and his relations with the church were brought to a close without regret on either side. For several months after this event there was no Congregational preaching in Canaan. Mr. Calkins en- gaged Mr. Trussell to go with him to Waterbury, Vt., and build a sawmill, the pay being contingent upon the success of the mill. When it was completed and ready to operate there came a great rain, the swollen river crowded against the mill and car- ried it off. This catastrophe, Mr. Calkins received as a demon- stration of God's anger for abandoning His peculiar service. He. returned for a time to New Hampshire and preached in Bos- cawen, but he was unsuccessful there also. He had evidently mistaken his calling, and discouraged by his continued ill-suc- cess, started out upon what was then a perilous undertaking, a journey into the unsettled West. He reached western Pennsyl- vania and there we lose all trace of him.
In the New England Conference minutes, Canaan belonged to the Orange Association and in 1824 appears as a separate church, but no pastor. The number of church members is given as 34. Rev. Broughton White came occasionally to preach and when the brethren could do no better they waited upon the serv- ices of Elder Wheat. There was a young man in Hanover who had just completed his studies and was waiting for an opening to preach. Mr. White sent him over here in the spring of 1824. He was about here more than a year, gaining friends by his sin- cerity, his pleasant ways, his refined manners and the Christian graces which adorned his life everywhere. Even those rough natures that saw only pride and dandyism inside of a nice fitting. suit of clothes, withheld their surly remarks when they became acquainted with the sentiments which governed the life of Amos Foster. On his first visit, Mr. Foster rode horseback from Han-
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over to Canaan, arriving here on Saturday afternoon. He stopped at the house of James Wallace, whose wife was an ardent Congregationalist. He found there also Mrs. Jacob Trussell, whose husband was the miller at the village. He accompanied Mrs. Trussell to her house. The next morning Elder Wheat came plodding along on his way to church. Mr. Trussell hailed him with the remark: "Elder, I've got a young man here from Han- over and he will preach for you a part of the day, if you like ?" "Ha! wa'al," replies the elder, "le' me see," and turning shortly about, he went into the house without rapping, and without removing his hat or waiting for an introduction, ad- dressed the young minister with : "Wa'al, what part of the day do you want to preach ?" "Oh, the part that will suit you best," was the modest reply. The elder took a full survey of the young man, and without making any further remarks started on his way. But he lingered at the door of the church, talking with the people, until Mr. Foster arrived, when the elder went to him and said abruptly : "I guess you'd better preach all day, if you want to," and escorted him into the pulpit, where he sat all day listening, declining to take any part in the exercises. The old man was greatly pleased, and afterwards displayed all the friendliness he was capable of feeling during their lives. The old man was very opinionated, and never was known to own up that he was wrong in anything. As a general rule, he despised "edication." He "never had no larnin'; he was like the 'postles whom Christ selected for their ignorance, and thought he knew he could get closer up to God than college-larnt men, because his head and heart wan't full of dictionary words and high no- tions that only make men proud." "He'd preached the gospel nigh on to forty year and Bible larnin' was all he could make any use of."
The elder when once he commenced his services, was oblivious to all outside influences. He had a great sonorous voice that re- bounded from the sounding-board above him and filled every cor- ner of the house. Once in that spacious pulpit, and he had neither ears nor eyes, nor the perception of time, till his subject was exhausted. The galleries were well filled with singers, young people from all over town, who came to Elder Wheat's meeting to have a good time singing his long psalms, and whis-
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pering together during his long prayers and longer sermons. But on this occasion their levity and playfulness annoyed Mr. Fos- ter, and nearly interrupted the services. He supposed they might be laughing at him, but when he learned they were only engaged in their usual pastime, he thought the matter over, and concluded to give these young persons some good advice. Not long afterwards the elder invited him to preach again, and this time he took for his text the famous paragraph: "Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth," etc. It is said to have been a very excellent sermon, and was addressed very pointedly to the gallery, so that for a time they were shamed into a decent observance of the proprieties of the place. But they pretended also to be very much annoyed at the rebuke administered to them. To show their resentment and to make the minister and the congregation feel it also,- they all stayed out of the seats in the afternoon and there was no singing, neither was there any disturbance. This event afforded a whole week's gossip for the town, and it was improved to such good advantage that before Sunday came around again, the principal singers went to Mr. Foster and apologized for their rudeness. And he ever afterwards had good singing and attentive listeners. The arguments and teachings of that sermon had a life-long influence upon the life and conduct of at least one man. Old people tell us of the early life of Jo- seph Dustin, how his days and years were a continued profane riot, and that on all occasions he led the crowd when any viol- ence was contemplated. He had always scorned religion and laughed at the clumsy way Elder Wheat had of bringing souls to God. There was nothing cheerful or loving or refined in his religion, and his God was a good deal like himself,- without "edication or larnin'," and rendered blind and deaf by his own thunder. But here was a style of argument and refinement of expression, in speaking of God's love to man, that arrested Jo- seph Dustin's attention and struck such deep conviction into his mind that it was time for him to begin a new life. It was not long afterwards that he became a professed Christian and a praying man, and for more than fifty years he did not fail to proclaim his belief in the God who "took his feet from the hor- rible pit and miry clay and placed them on the rock of Jesus
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