USA > New Hampshire > Grafton County > Canaan > The history of Canaan, New Hampshire > Part 20
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Christ." But what created surprise was, that instead of uniting with Mr. Foster's church, to whom he had always been much attached, he should join the Methodists, after which he was al- ways identified as one of the leading pillars. But this is readily accounted for when we consider that his temperament was always very demonstrative, and it is only among Methodists that religion is allowed to fill a man bursting full, so that it runs over and displays its happiness in shouts of Amen and hallelujah, and in songs and praise. Mr. Foster was always earnest and there was a gentle dignity in his manners that attracted all hearts to him, but it was not common for his congregation to interrupt him with shouts of approval.
On January 17, 1825, the committee of the church and so- ciety sent a letter to Mr. Foster, giving him a call to be pastor of the congregation, to which Mr. Foster on the 28th wrote this reply :
Dear Brethren and Friends:
With no ordinary feelings of interest have I viewed the mysterious and unexpected providences, which, at first, directed my steps to this place; and with no less interest have I viewed those happy occurrences, which have contributed to prolong my stay among you. At the com- mencement and during the prosecution of my preparatory and profes- sional studies, it was my endeavor to place fully in view the solemn and awfully responsible undertaking in which it was my object to engage. And, when after having struggled with many and complicated embar- rassments, which, through the interposition of a kind providence, I was enabled to surmount, it pleased God to introduce me into the Work of the Holy Ministry, I endeavored to give myself up to the leadings of divine providence; that He, who orders all things rightly and well, might make such a disposition of myself and my services as should most subserve the promotion of His own Glory and the inter- ests of his kingdom. Nor do I now wish to call back the surrender I then made. If I do not greatly mistake my feelings, and the motives by which I am governed, it is my great wish to pursue the path of duty, without being governed by selfish or interested feelings - Wherever the voice of providence calls, that voice I wish to obey. In relation to the event in which my coming among you has resulted, I have only to remark, that it is one of which I had not the most distant thought. Of the wisdom of that providence however, which has directed to that event, we must not have the presumption to entertain a doubt. He, who orders all things after the counsel of his own will, knows what is best, - and if he gives direction to all events, if the minutest occurrences do not take place but by his premission, and if not a sparrow falls to the
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ground, without his notice, then it is a fact that all those circumstances that have contributed to bring about this event, are under the im- mediate government and direction of an all wise and over-ruling hand. Shall the motions of this hand be disregarded? Shall those circum- stances be attributed to the capricious operations of chance? Or shall man presume to say that he can advise to a safer and better course than here seems to be pointed out? If duty can be learned from the leadings of providence in any cases, perhaps, it may be discovered in this instance before us. I should not dare to oppose my judgment against what here seems to be the plain and obvious dictates of the divine hand. Another consideration has operated powerfully on my own mind in relation to the subject of your communication, which is, the high importance, that every town should enjoy the stated and regular means of grace, and the necessity of making strenuous exer- tions to supply destitute towns with these means. To the lovers of vital godliness it must be delightful to discover the increasing inter- est that is felt for the general prosperity of Religion. A deep sense of the condition of millions of our race, who are destitute of a knowledge of the Savior, seems to have been awakened; and altho' the means brought into operation for the general diffusion of Christian light thro the world, are very inadequate to the object to be accomplished, yet laudable efforts have been made; and, that these efforts may be continued, extended and increased, till the whole world shall be filled with the knowledge of the Lord, must be the spontaneous effusion of every pious heart. But while it is a matter of joy, that so much is done for the advancement of religion abroad, still it must be obvious that the claims of the destitute at home, should by no means be over- looked. Those even in Christian lands, without the means of grace, without repentance and faith, are in a condition equally as deplorable as those who inhabit the deepest shades of heathenish darkness. To cast an eye over the dreary wastes of our own domestic Zion, and view the moral desolations, which sin has produced, must excite an anxious sympathy for the inhabitants of those places. Many have been apprized of the importance of doing something to repair those wastes, to supply destitute flocks and congregations with the stated means of grace, that the wilderness and solitary places within our own borders may be glad and blossom as the rose.
The regular and systematic enjoyment of gospel means and ordi- nances, furnishes the most efficient safeguard of moral principle; and of course, is the best security of individual right. It induces sobriety temperance, industry; and hence promotes peace, health, prosperity and general happiness. That the gospel should therefore be supported in every parish and town is of vital importance as to the temporal inter- ests of the people. But when we look back at its influence on their spiritual and eternal interests, none can possibly estimate its value. It hence becomes very desirable that every parish and town should be supplied with the stated administration of the word and ordinances of
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the gospel; - and hence also, it becomes the duty of every well wisher to human happiness to contribute his share in bringing about an event so desirable. And when divine providence opens the way by which one may be instrumental in accomplishing such an object, and renders his duty obvious, who shall shrink from going forward in the cheerful performance of this duty? With these views before me, My Brethren and Friends, I, after a sober, deliberate and prayerful consideration of the subject; and at the same time under a solemn sense of the obliga- tions which I impose upon myself, and relying alone on the assistance of divine grace to make me to discharge these obligations I am induced to comply with the respectful invitation extended to me through your committee to settle over you as your minister, in thus yielding to your request, I can not but feel penetrated with a sense of my own insufficency for the undertaking in which I consent to engage. Let me entreat you to remember, that he, whom you have invited to be your spiritual guide, is a frail, unworthy, sinful worm of the dust. He therefore entreats an interest in your sympathies and prayers, in this let him not be disappointed. His earnest supplications will ever be engaged in your behalf. Many things, during my residence here, have occurred, which have been the occasion of mutual rejoicing; and created ties, which, I trust, the long lapse of eternity will only serve to strengthen. Let it be our united prayers, that the connexion, which may hereafter be formed may be crowned with still happier results. Let us be duly impressed with a sense of the imperfection of human nature, and be prepared to bring into exercise a spirit of mutual for- bearance and forgiveness. Let every step in relation to this important matter, be taken as in the near view of eternity; remembering, that we are amenable, for our conduct, and the motives by which we are actuated, at the tribunal of an omnipotent Jehovah. May we then find that the solemn engagement into which we are about to enter shall have met the divine approbation.
Wishing you grace, mercy and peace, I subscribe myself your Brother and servant in the Lord.
AMOS FOSTER.
On March 7, 1825, the society accepted of the doings of its committee, John H. Harris, Moses Dole and Elijah Blaisdell, and the contract they had made on February 28, 1825, with Mr. Foster. The committee appointed from the church on this oc- casion to contract with Mr. Foster were Jacob Trussell, Elias Porter and Samuel Drake. This contract provided to pay Mr. Foster annually $250, for the term of five years, the first pay- ment to be made on the first day of January, 1826. Mr. Foster agreed to assign to the committee "for the benefit of said church and society the subscriptions which have been heretofore made
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to him, amounting to the sum of $200." Mr. Foster was to re- ceive any further sums from the New Hampshire Missionary Society to an amount so as to make his salary $400. If the sums received from the Missionary Society were not enough to make his salary $400, he had the privilege to preach out of town, to an extent so as to make up the $400, and no more.
Mr. Foster had married on the 29th of June, 1825, Miss Har- riet Amelia White, oldest daughter of Rev. Broughton White; they lived in the house now occupied by Mrs. Caleb Blodgett. The parsonage house was not fit for use, and was on the other side of the street. He had to pay rent all the time he was here. It was several times voted to pay his rent, but during all the time he was here the church and society were in debt to him and he left here with the society owing him. It is a wonder that Mr. Foster, all through his long life should have entertained such strong affection for the people of Canaan. They did not treat him well; in fact, they never really appreciated him. He came here from school, in debt for his education. He lived here and worked faithfully about nine years, and then his debt was not paid,- was scarcely reduced - and when he left, he had borrowed money from one of his brethren, who threatened to sue him if it was not paid,- and suing a man without money in those days, was to shut him up in jail. Up to that time our laws in relation to debt were barbarous, relics of ages when poor men had no rights and the grave was often more merciful than the creditor. Mr. Foster went from this town to Putney, Vt., and it was friends in Putney who came to his relief when threatened with such dangers.
No better description could be given of the condition of the people and Mr. Foster's pastorate than that written by himself and in his words, which is also a history of his life:
I was born in Salisbury, N. H., March 30, 1797, and was the son of Richard and Esther (Jewell) Foster. When I was one year old my parents removed to Hanover, N. H., where I spent most of the early years of my life. From my childhood I was in the habit of attending public worship, and this habit with the teachings of a pious mother deeply impressed upon my mind a sense of the reality and importance of religion. In the spring of 1815 there was a revival in Hanover under the ministry of Rev. Josiah Towne; in that revival, I trust, I embraced religion, and on the first Sabbath of January, 1816, I made a public
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confession. Then my thoughts turned to the question of becoming a minister of the gospel, but want of means stood in my way. Kimball Union Academy was opened about this time, with a considerable fund for the express purpose of assisting indigent students in the pursuit of an education for the ministry. In the spring of 1816 I entered that institution as one of its beneficiaries. In 1818 I entered Dartmouth College and graduated in 1822. During my college course I was assisted by the Ladies Benevolent Society of Acworth. I immediately after graduation commenced my theological studies under the instruction of Rev. President Tyler. In February, 1824, the Windsor Ministerial Associ- ation held a meeting at Norwich, Vt., at which time I was licensed to preach the gospel. Rev. Broughton White was present, he had just come from Canaan, having spent a short time in missionary labor in that place, and knowing the state of things there, he requested me to go and spend a Sabbath with the people. In accordance with the request I came to Canaan in March, 1824, and preached my first and as I supposed my last sermon to that people. In April following, I visited the town again by request, and preached a second time. I was now invited to return and spend several weeks more. Accordingly in June I returned. Soon after I received a commission from the N. H. Missionary Society to labor in Canaan and Orange ten weeks.
At the expiration of this service, efforts were made to retain me for a longer time. On the 17th of January, 1825, an invitation was given me to become the pastor. An affirmative answer being returned, an Ecclesi- astical Council was called on March 2, 1825, and I was then ordained as the first pastor of the Congregational Church and Society in Canaan. The sermon was preached by Rev. President Tyler of Dartmouth Col- lege.
It is well to state some other interesting things which Mr. Foster does not mention at his ordination. Rev. Broughton White gave the charge; Rev. Baxter Perry of Lyme, offered the introductory prayer; Rev. Samuel Goddard of Norwich, Vt., made the consecrating prayer; Rev. Josiah Towne of Hanover, gave the right hand of fellowship; Rev. Abraham Burnham of Pem- broke, addressed the people, and Rev. Charles White of Thetford, offered the concluding prayer. Elder Wheat was an invited guest. The several pastors and one delegate were present from each of the following churches: Washington, Pembroke, Han- over, Lyme, Norwich, Lebanon and Thetford. The singing was conducted by Ashiel Smith from Hanover, who was a famous conductor of singing schools and choirs. The seats were filled with singers, for in those days singing was taught freely every season. Benjamin Trussell played the bass-viol and Bracket Tilton worked on the violin. Betsey Pratt sang treble firmly
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and pleasantly. There were several counter-tenor singers, a part that would not be agreeable now, and was not particularly so then. Music was not yet arraigned for alto voices. The music was selected from the anthems of "Village Harmony" and the "Bridgewater Collection," and included "Strike the Cymbal." The solos were sung by Miss Pratt, Doctor Tilton and James Currier. It was great music and very effective giving us an idea of force and power of harmony in subjection. There was a feast served at James Wallace's after the services. It was cus- tomary on all convivial occasions to serve rum to the guests. Out of respect to the habits of Mr. Foster and Mr. White, it was dispensed with at this time, to the no small annoyance of a number of those present.
Mr. Foster continues :
During the whole of my ministry in Canaan embracing a period of nearly nine years, some sixty persons united with the church. At the time of my leaving, it consisted of seventy members. In the meantime several had been removed by death or otherwise. The building of the meeting house, dedicated Jan., 1829, promised much as to the prosperity of our society. The congregation on the Sabbath was considerably in- creased, more attention was paid to religion, the Sabbath school was attended by larger numbers, our prospects every way seemed encourag- ing. The state of morals was much improved while I was a resident of Canaan. At first a desecration of the Sabbath was very prevalent. Gunning, fishing, riding out for pleasure were common practices in that day. Often on the Sabbath did I hear the report of guns from one direction and another, and much disrespect for the sacred day was manifest by those improprieties in which the young indulge themselves in the house of God. Not only in regard to keeping the Sabbath, but also in regard to temperance a change for the better took place. The reformation of Jonathan Kittredge, Esq., always seemed to me a signal and happy event. It took place, I think, in the spring of 1826. Mr. Kittredge had one of his fits of intoxication about the time of the state fast. I frequently saw him pass my house, staggering as a drunken man does. His appearance suggested the thought of preparing a sermon on the subject of intemperance, which I did. When Mrs. Plastridge returned from the meeting, he was then becoming sober, he asked her, "What did Mr. Foster preach about today?" She said "About Intem- perance." "Oh," said he, "I am the cause of it." Which was true. He came at once to see me. His agony of spirit was beyond anything of the kind I had scarcely ever witnessed. I saw him often afterwards and did all I could to encourage him in his reformation, which then commenced. In a week or two after this, at the close of my afternoon service on the Sabbath, Mr. Kittredge arose and gave the audience
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a most interesting and affecting account of himself, acknowledging his past intemperate habits and expressing his determination by the Divine help thenceforth to lead a sober, temperate and Christian life. He soon removed to Lyme and after several years returned to Canaan. In princi- ple and practice he was ever afterwards, so far as I know, a consistent friend and supporter of the cause of temperance. Before I left Canaan there were influences set to work which I thought were useful. A Temperance Society was organized, and we had some able and inter- esting addresses on the subject, by such men as President Lord of Dart- mouth College, Dr. Muzzey of Hanover, Rev. Charles White and Dr. Palmer of Thetford, Vt. With the people of the "early days" of Canaan, I had no knowledge. But at first it seemed to me that there was a strong sectarian prejudice existing among the different denominations. As an illustration of this let me state an incident. It occurred in the old Meeting house, on the day of my ordination, Dr. Tyler was preach- ing the sermon on the text in Hebrews 5: 4, "And no man taketh this honor unto himself, but he that is called of God, as was Aaron." In the midst of the sermon as Dr. Tyler was describing the qualifications of one called to the ministry, a man in the side gallery at the right hand of the preacher, spoke in a loud voice that could be distinctly heard; "It's all college call, it's all college call." It was designed as was sup- posed to express his contempt of an educated minister. Before I left Canaan it was evident this sectarian prejudice had diminished and I think the effect was owing in a degree at least, to the policy I adopted, which was this, finding several Christian denominations in town, I said to myself, "I will meet these Christian brethren more than half way and I will not lift a finger to pull down another denomination with a view to build up my own."
Adopting this principle practically, I have reason to hope, I gained the confidence and esteem of all classes of people. Elder Wheat always manifested fraternal kindness and good will, and my intercourse with him was agreeable. I remember distinctly a call I made at his house awhile after my settlement in Canaan. In the interview, he gave me a little sketch of his own life, spoke of his having been in the war of the Revolution, and of his religious experiences, among other things he re- marked, "I haven't got no larnin', I was edicated in the school of the devil." His wife sitting by, raised her head and closed the interview by saying, "Well, you'll have t' die in your ignorance. It's hard to learn old dogs new tricks." If silence gives consent always, the old gentle- man accepted the retort, for no more was said. The Elder was a good man, but I never knew of a revival of religion under his ministrations.
For Judge Daniel Blaisdell, I always entertained a very high esteem. He was a man of very correct principles, sound judgment, and exemplary conduct, and he made himself highly useful, both in his public and private life. There were other citizens whose names come to my re- membrance, and whom I held in high esteem. Dr. Tilton, Capt. Dole, the, Harrises, Joshua Pillsbury, Charles Walworth and Mr. Porter on
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South Road. I often call to mind my first pastorate and the pleasant associations and friendships I there enjoyed and it would have been a pleasure to us both to have made that place our permanent home. But circumstances such as I need not name rendered it necessary to make a change.
Mr. Foster received a call to the pastorate in Putney, Vt., and was installed February 13, 1833. After remaining in Putney twenty years and seven months, on November 7, 1853, he be- came the pastor of the church in Ludlow, Vt. In 1857 he was installed in Acworth, N. H., where he labored as pastor nine years and feeling the infirmities of age, asked for his resignation, and was discharged June 13, 1866. He then returned to Putney, having come into possession of a home there, and finding the church without a pastor was asked to serve, which he did for seven years, closing his labors December, 1872. He did mis- sionary work, however, for about a year in Cambridgeport, Vt. "Counting up my labors," said Mr. Foster, "from the time I was licensed the time amounts to half a century." Seven chil- dren were born to Mr. and Mrs. Foster. On the 29th of June, 1875, their friends and relatives united in celebrating their golden wedding at Putney, Vt. He died Sunday, September 21, 1884, in his eighty-eighth year.
It has been stated that the Congregational church in Canaan was never strong enough to sustain itself. It increased and flourished in those years and promised to do more for itself than it ever performed. Soon after Mr. Foster's arrival it be- came apparent that there was need of a house of worship apart from the other denominations. Although Elder Wheat and the Baptists claimed the old meeting house, because they had possession of it, they very kindly yielded the pulpit sometimes to Mr. Foster, still there was considerable inconvenience in it and some feeling. There was no question as to the title to the house. It was the property of "the proprietors" and they embraced all the beliefs in town. But the Baptists were most numerous and had maintained an organization in it ever since it was built. They disliked to yield it up and they did not. Several years previous to this time the Methodists had formed a church and though they were not in the habit of yielding any of their rights, yet that they might have the good will of the people while they were weak, they prudently went to work and in 1826 dedicated
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a church on South Road, and there they shouted and sung; and many of them got as near to God and talked as familiarly and lovingly to Him as if their names had been Elisha and Moses. Simple times those were; and simple Christianity, seemed a sec- ond time to have found a resting place upon earth. Brotherly love prevailed and charity and forbearance abounded so largely that they almost ceased to be virtues. My mother would some- times allow me to go over there of a Sunday. It was sixty years ago (1888). The experiences of half a century, traveling side by side with my fellow-men, have not realized to me the truth of the impression then made upon my boyish mind.
It seemed to be necessary that there should be another house, wherein Mr. Foster could preach all the time. A religious society makes slow progress when it has to alternate with another in the occupation of a place of worship. They thought so here, and finally through the enthusiasm of George Kimball, Esq., and the energy of Jacob Trussell, the project assumed form. A deed of land from John Fales secured a location on the brow of a bleak hill, where the air currents are always strong. The deed was made to the First Congregational Society, dated May 10, 1828, and was for eighty-one square rods of land, described as follows: "Beginning at the northwest corner of Colby land on east side of Grafton Turnpike, then east six rods on Colby line, then north ten degrees west till it intersects with road to my house, then southwest on road till it intersects the Turnpike." The conditions were that a house should be erected within one year for public worship, and used as such. For conditions broken, the land would revert to Fales and his heirs.
The house was built in 1828 and dedicated in January, 1829. Bailey Welch was the builder. He fell from the steeple to the ground, but lived many years after. For this the town voted him $100 at its annual meeting in 1829. The church was paid for from the sale of the pews, as the Baptists had done. At the annual meeting in March, 1829, the society accepted of the house, "so far as to take care of it." Josiah Barber 2d, William Kelly and Otis Fields were to furnish the wood and build the fire. Mr. Foster's contract having run out, he continued to stay, and in March, 1832, they tried to contract with him for five years longer. But he severed his connection with the church
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