USA > New Hampshire > Grafton County > Canaan > The history of Canaan, New Hampshire > Part 21
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January 2, 1833. At the time he accepted the charge of the church, there were on the records fifteen male and thirty female members. At the time of his dismission the list contained the names of Elias Porter and his family of five, Nathan Howe and his wife, Richard Otis and Dea. Joshua Pillsbury, who died dur- ing his stay; Joshua Pillsbury, Jr., and his family of three; Amos Gould and his family of two; Charles Walworth and fam- ily of two; Ezra Chase, who was ex-communicated and family of two; Thomas Wood and family of two; Joseph Morse and wife; Edward Carlton, Mrs. Clark, Betsey Doten, Ruth H. Kimball, Caroline Waldo, John Hoyt and wife, Mrs. Jacob Richardson, John Sawyer and wife, James Pattee, Eliza Carlton, Harriet Hamilton, Mary Shephard, Samuel French, Samuel Drake, wife and daughter, Josiah Barber, wife and daughter, Otis Field, Caleb Gilman and his wife, Timothy Tilton and his wife, Hub- bard and George Harris and their wives, Sally Smith, Mrs. Jo- seph Bartlett, Mrs. Lathrop, Sarah Clapp, Mrs. Daniel Pattee, Lucy Dole, and her daughter Mary D. Plastridge, Rebecca Cur- rier, Mrs. Lazarus Page, John Nevins and wife, Bartholemew Heath and wife, Isaac Towle and his wife, Nathaniel Barber and his wife, Hannah Towle, and "old" Mrs. Towle, Charles W. Richardson, William B. Kelly, George Nelson, Alfred B. Dustin, Sarah Harris, Polly Wallace, Jane Chapman, Zilpha Clark, Mary F. Harris, Sarah Stetson, Sarah Fletcher and Anna Flanders.
Mr. Foster had charge of Orange during the first part of his ministry up to April, 1828, and some of the above were residents of Orange. They severed their connection and organized a separate church in Orange. Two cases of discipline are recorded during his pastorate. Mrs. Hannah Felch, who "had embraced sentiments and opinions, fundamentally erroneous and of very dangerous tendency." "And her deportment before the world had been such as to forfeit her claim to Christian character." For these she was excluded from communion. The other was Ezra Chase, who "had altogether neglected the duty of family worship." "Withdrawn himself from the Lord's table." "Used language and exhibited conduct wholly inconsistent with Christian character." For this he was ex-communicated.
In April, 1833, the society joined with the church to give the
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Rev. Edward C. Fuller a call. An agreement was signed with Mr. Fuller April 27, 1833, for $400 annually "so long as he shall stay." Mr. Fuller was here through the stirring times attend- ing the moving and destruction of the colored school, and was one of the friends of that school. The church passed through many trials and tribulations at that time because some of its prominent members were arraigned against each other on the question of the colored school. Mr. Fuller was not diplomatic and his short sightedness led him into difficulties which caused him to ask dismission, which was granted March 1, 1836.
Mr. Fuller found himself in the position of having recom- mended a church member to another church, who was under suspension at that time and who was afterwards ex-com- municated. Jacob Trussell, for his part taken in the removal of Noyes Academy, was, as hereafter related, tried and on the 7th of March, 1836, ex-communicated. Mr. Trussell obtained from Mr. Fuller a letter of dismission to the church in Franklin. On the same date the church chose George Harris and Timothy Til- ton to join with the three deacons of the church, Nathaniel Bar- ber, Samuel Drake and Amos Gould, in sending a letter to the church in Franklin, "informing them of the accusations against Jacob Trussell for which he is ex-communicated." And there- upon the church resolved, "that we disapprove of the measures taken by our late pastor by giving Jacob Trussell a letter, as we think Mr. Trussell unworthy to be connected with any regular church after taking into consideration his past conduct." The sequel to this is written more than eighteen years afterwards, on October 29, 1854. The church was requested "to tarry" after meeting, and Esquire Kittredge read the following letter from Mr. Trussell :
To The Congregational Church in Canaan.
Difficulties having heretofore existed between your body and myself in relation to certain events in the removal of Noyes Academy in 1834 which led to a dissolution of my connection with the church, I take the liberty of saying to the church, that it would be a pleasure to me to have a reconciliation of all past differences take place. Those difficulties occurred in relation to a measure about which there was at that time great difference of opinion and at a time when the public mind was in a state of intense excitement. You are aware that a great majority of the people approved of the course taken in the removal of the Academy, including some who were members of churches beside myself. The
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church in Canaan with which I was connected disapproved of those measures and the part which I took therein was contrary to their wishes, and injurious to their feelings. Without entering into any discussion of the measure themselves, I feel free to say to the church, that I am sorry to have wounded the feelings of my brethren, and should be glad to have Christian fellowship restored between the church and myself.
It will be seen that Mr. Trussell was not sorry for anything he had done, and there is no intimation that his opinions had changed from the time he had led the mob. But the church ac- cepted his excuse and restored him to fellowship and com- munion, and he thereafter became one of the pillars and sup- ports of the church. During Mr. Fuller's pastorate only four united with the church. Then Rev. Liba Conant came as a can- didate and on January 15, 1837, the church voted "to extend an invitation" to him, and that the sum of $315 be paid him. He was installed February 22, 1837. Fifty-three united with the church during his ministry, and there were two cases of dis- cipline. Nancy Morgan, from whom the right hand of fellow- ship was withdrawn on account of her "misconduct," and Ros- well Austin, who was ex-communicated. Mr. Conant remained until the spring of 1845. He became interested in politics and in 1844 represented the town in the legislature. His course was not approved of and his ministerial usefulness was spoiled. In 1838 the church reached its strongest position with eighty-six members. Then came Rev. Heman Rood, who stayed one year and taught in the academy also. He left the people with no interest and discouraged. From 1846 to 1851 the church was without a settled minister, and its doors were seldom opened to occasional preachers.
In 1851 Rev. Henry Wood, editor of the Congregational Jour- nal, offered to preach one year for a small salary. He stayed two years. During his service the church was repaired, both outside and in and rededicated July 10, 1853. Rev. Moses Gerould was invited to preach four Sabbaths and entered on his labors July 24, 1853, at the end of that time, August 15, he was asked to re- main on a salary of $500, which he accepted. Five days later a committee was appointed, consisting of George Harris, Jona- than Kittredge and Joshua Pillsbury, to revise the Confession of Faith, and on September 4th the revision was adopted. In the
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afternoon eight men and fifteen women were present and signed it. During the first five years of Mr. Gerould's ministry there were only four deaths among the church members; no cases of discipline; harmony prevailed. But the pastor began to feel discouraged. "To deplore a want of general spirituality and absence of the converting influences." None came forward to unite with the church. Alfred Nesmith intended to, but died. At the end of his sixth year, Mr. Gerould wrote: "Small indeed have been the fruits of these labors in the conversion of souls, and less in the increase of the church. Whether this want of spiritual success has been owing to the unfaithfulness of the acting pastor, or to local causes or to something else, eternity must decide. With the pastor, these years have not been years of indifference and inactivity, but he has striven to labor and pray as earnestly as in other years."
For the first three years, Mr. Gerould received from the New Hampshire Missionary Society $200 each year, it was then cut down to $150, and then to $100. In September, 1861, he again writes : "Another ecclesiastical year of this church and its min- isterial service has gone, never to be recalled; and we may ex- claim, 'my leanness ! my leanness !' Not one has been added to the church ! Oh, that God would arise and have mercy upon Zion, the time to favor her, the set time being come." "My heart is smitten and withered like grass," when I think of her low estate. "The word preached has seemed like water falling upon a rock."
Mr. Gerould tried to close his labors with the church, but he continued through the next two months, and in December com- menced preaching through the winter "without stipulated sal- ary." The people gave what they could, and the Missionary So- ciety continued its contribution, which was to cease in August of the next year. He "reluctantly" commenced another year in the following April, with more courage. During the ten years of his ministry ten members died, twenty-one united with the church, five by confession. In May, 1863, Mr. Gerould writes, after having closed his labors over the church the month before: "How solemn the account the pastor must render of these years of unblest labor! Will the blood of these unconverted be found upon his skirts?" "Oh, my God, enter not into judgment with him who so many years has stood in that sacred desk for the pur-
15
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pose of showing the people their trangressions and the house of Jacob their sins, and yet has brought no more to that
'Fountain filled with blood, Drawn from Immanuel's veins.' "
From April, 1863, to April, 1864, there was no congregational preaching. The Congregationalists united in worship and in sustaining the Methodist Church. For four years this situation continues, and the church became scattered. On the first of May, 1867, Rev. Robert Sloss, fresh from Princeton Theological Seminary, began to preach and continued through his vacation of four months until August. On the following 16th of Decem- ber, they voted to give the Rev. Robert Sloss a call and pay him a salary of $800. But he never came back. From May 1 to Au- gust, 1868, Rev. James H. O'Brian from Princeton Theological Senimary, preached through his vacation. Then came another student, A. W. Hubbard, who preached four months from May 1, 1869. At that time there were twenty-one members, and then the house was closed, not to be opened again to this day for congregational service. On February 24, 1879, a committee came here to locate a Unitarian school; they looked at the Academy and Congregational Church and went away.
In 1885, the Catholics, under the leadership of Elder Joseph Hebert, the blacksmith at the "Village," held several services there and made an offer of $100 for the building. This was not accepted, much to the disgust of Elder Joseph. Repairs have been made from time to time by private subscription. In 1890 the house had become very badly dilapidated and Mathew H. Milton undertook to superintend the repairs and expend the money raised for that purpose. It was shingled and painted and the underpinning righted. In 1904, through the efforts of Mrs. Sarah A. Blodgett, daughter of Rev. Moses Gerould, assisted by Mr. G. H. Goodhue, a grandson of George Harris, for many years clerk of the society and church, the plastering, which had nearly all fallen from the ceiling, was cleared and the walls and ceiling covered with steel, the roof shingled and the floor tim- bers, which had become rotten, replaced by new ones. It is hoped to replace the inside of the church as it was originally built.
In 1853 the pulpit was cut down and a seat, which was in
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front of the pulpit facing the congregation taken out. There were three steps leading to the pulpit also. It was built much like the other churches in those days with as strict adherence to the architecture of that period as possible, both inside and out. The pews have doors, which were always the delight of the chil- dren. In the northwest corner of the gallery is the "nigger pew." In 1828, when the church was built, there were two negroes in town, Nancy, a freed servant whom Mrs. George Kimball brought from Bremuda, and Dennison Wentworth, a black boy, living with Mrs. Plastridge at the old "Dole Tavern." So scrupulous were those people not to mix the races, that this pew was built for their special use. This did not look as if re- ligion was an even thing all round, and some of the old people who had never seen before any difference in anybody in church, made amusing remarks about it. Mr. Kimball was not pleased with the arrangement and declined to let Nancy occupy the pew. They all sat together like one family. Dennison had associated with the boys and had been considered about as good as any of them. He also declined the honors intended for him and the pew fell entirely into disuse.
A letter from N. P. Rogers to George Kimball, dated August 5, 1829, in reference to Nancy and the trouble in changing serv- ants, reads much as people talk now. The inference suggested by that pew, that the help was not as good as the rest of the family, would not tend to produce harmony. Mr. Rogers had been to visit Kimball in Canaan and had driven home to Ply- mouth.
We got home after a dismal ride. I was sick, wife tired, Daniel rest- less, spirits depressed, visit over, journey ended, road rocky, hilly - hilly as Satan; picked raspberries all along the wayside; unwell several days; money scarce; business dull. Wish we had as good a little Bermudese as Nancy, instead of the white bird of passage. They are as restless and troublesome as the French Jacobins. I can't keep one a week. Our Lydia is about retiring to her Peeling and then we have got the whole planet to circumnavigate for another. This notion of having a president only one term is making these jades as restless as king birds. They want to keep in perpetual rotation. When you next go to Bermuda you must bring Mary a neat little Bermudean she-Othello, as black as a blackberry and as clean as a penny. Blind her when you start or she will find her way back in six weeks on foot. You are bet- ter situated than anybody on earth. Your dwelling is an elegant re- tirement in a truly original neighborhood. Your faithful servant is
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cut off by her ebony hue, and by the waves that wallup towards our shores and the "vexed Bermoothes" from all propensity to quit your service and run home among white clowns and send you polling after another witch, to run away as soon as you have got her half learned. You have no better enemies except poor Elijah (Blaisdell), and his en- mity is as good as a milch cow to you in Canaan. You are a scholar, with inexhaustible resources to amuse and entertain. You are an Episco- palian, and your piety is not of a sort to disquiet or alarm you; and your wife is a Christian, if you are not, and may sanctify her unbeliev- ing husband.
The sons of several of the old church members became preach- ers, Ithamar Pillsbury, son of Joshua and Elizabeth Pillsbury, was born on South Road about 1798. In 1812, he ran away and enlisted in the army then marching for Canada; was followed by his father and brought back; was educated partly at Meriden; graduated at Yale college in 1822, and studied divinity at Yale, and became a Congregationalist preacher. He was appointed city missionary for Boston, which position he held several years ; afterwards was appointed city missionary in New York. While here he married a wife eighteen years older than himself. She died and he married a young girl of eighteen, by whom he had several children. He was a man of great energy and very earn- est in what he undertook. At a late period of his life he went to Illinois and located a tract of land which he intended to colonize. He named it Andover. He laid out his lands upon paper into streets and squares, ornamenting them with churches, schoolhouses, public buildings, printing presses, and all the resultants of a first-class community, and came East to sell his lots. His success did not answer his expectations. But in what- ever he engaged he continued to preach. He died at Andover, Ill.
Caleb Clark, Baptist, was the son of Joseph and Abigail Clark, in the Porter neighborhood on the Turnpike; born July 4th, 1797. When a young man was not of much account in the fam- ily, but would often say smart things at the religious meetings. Was a timid boy and youth, often fearful of being eaten up by bears. Under Elder Wheat's dispensation, he received a "call" to preach by way of a dream. He was sent to school to New Hampton, and there trained to be a minister and then went forth as far as Rumney; here he settled down to preaching and farm-
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ing, until his death, much respected for his piety and simplicity of life.
George Richardson, Episcopalian; born July 30, 1795, son of Joshua and Betsey Walworth Richardson ; graduated from Dart- mouth College in 1820. His brother, Charles Walworth Richard- son, born June 11, 1801; after his brother George had been or- dained, decided to devote his life to preaching the Congregational creed. It is supposed that he was ordained in Lancaster. He was in charge of the Congregational Church at Colebrook for several years and was much respected for his pulpit efforts. He was appointed chaplain of the twenty-fourth regiment of militia in 1845. Afterwards he was settled at Lancaster and Guildhall for several years. Then he had some connections with mission- ary efforts in Maine, and was active as agent and correspondent of some religious journals. In this town, he was for several years placed in charge of the public schools, going on foot through the twenty-one districts and accepting as compensation twenty-five dollars. His last years were not happy. Not being a thrifty man, his property slipped away and left him dis- couraged. His personal habits became an offence against neat- ness and good order. Indolent he was, and not possessed of that great virtue which comes after godliness. His personal appear- ance often indicated an aversion to the use of water. As he grew older, he used to imagine himself a desirable match for young ladies. His annoyances in that respect were laughable and sometimes so great as to call for the interference of neigh- bors. All the plans of his life seemed to have failed, and doubt- less his disappointments, distress and poverty shattered his mind, so that he was hardly accountable for his acts. He was a man of good abilities, but lacked tact and skill to apply them to useful purposes. He died in 1872, a wayworn, weary old man, and was buried by the town.
William B. Kelly, Baptist, son of Moses and Nancy Kelly, born in 1806, was a hatter and clothier by trade; was converted under the preaching of Rev. Amos Foster and then turned his attention to divinity. He was ordained and installed over the Baptist Church in Peterborough, where he died in 1836, and lies buried in the Street Cemetery.
Thomas N. Jones, Congregationalist, son of Amasa, born about
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1821, studied at Meriden and Gilmanton ; was first settled in Lou- don for several years; then called to Reading, Mass., where he labored until his death in 1869; an amiable, sincere man, who made many friends and retained them through his life.
So stands today this old house, one of the landmarks of the town. From whatever elevation or depression the street is viewed it is the most prominent but one. But not like the old meeting house, whose portals, although once dedicated to the service of God, now resound with that "devil music," which good old Deacon Worth so much abhorred. The old North Church is still ready to receive the children and grandchildren of those who struggled to upbuild it for the same service of God. More memories for this generation cluster round its doors than any other spot. With no feelings of curiosity, but of veneration, do we look upon it. We can well say with Daniel Webster, “There are those who love it"; love those memories, which grow stronger and stronger as we look across the way at the silent sentinels which mark the resting place of our fathers and mothers, who loved the old church before us and taught us to do the same.
Methodist and Baptist Churches at Canaan
H
CHAPTER XVI.
THE METHODIST CHURCH.
Methodism came into Canaan with the early settlers, but there was only a trace of it; it was many years before it developed itself. Samuel Meachan, who built the Gould house, long since torn down, and lived on Town Hill, came into town with George Harris, Samuel Benedict and Lewis Joslin in the spring of 1768 from Lebanon, N. H. He was a settler in that town as early as 1764 and came from Lebanon, Conn. He was an unsmiling, sedate man, who had the appearance of being very thoughtful, although the world is not much wiser for his thoughts because they were unuttered. He was a Wesleyan from the beginning He, with his family, brought his faith with him from Connecticut and kept it. He waited patiently for his brethren, who came afterwards, like the birds in summer, and made the whole atmos- phere vocal with their songs and shouts of Glorias and Amens. He had six sons and five daughters: Jeremiah, Joshua, who lived on Town Hill beyond his father's house; Joseph, who mar- ried Sarah Basford; Andrew, who married Abigail Eastman; Elam, who married Polly Williams; and Thomas; Polly, who married William Bradbury and was the mother of Deacon Ben- jamin; Sarah, who married Amos Worthen; Phœbe, who mar- ried Ezekiel Wells; Miriam, who married Asa Kimball and was in want all her life; Betty, who married Moses Worthen.
Caleb Seabury was another good man who believed that way, and his wife with him. They lived here more than twenty years without reproach, honored in their lives, and departed peacefully to their great reward in some other land.
Capt. Ezekiel Wells was another; not a very religious man, not much given to prayer; somewhat profane, in fact, upon oc- casion. But his wife was a daughter of Samuel Meacham, and like that good old man, a sincere Methodist. Her influence seemed to bring her husband into the same fold, and he con- formed as far as he was able to her discipline, and was accepted for whatever he was because he was an influential man. These three men conferring together formed the first class in Canaan.
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Soon afterwards good old David Dustin joined them; then "Esq." Arvin applied and was admitted into that sacred circle. Arvin kept store at the north end of the Street then and sold rum, and he was often drunk upon his own liquor, which seri- ously scandalized the class and the brethren. It was common for them all to drink Arvin's rum, but he was drunk oftener and worse than the others.
There was a man named Warren Bannister who came here in 1810 as the Methodist minister. He had some duties to perform in regard to Arvin, disagreeable duties to him, because he was neither brave nor shrewd. Arvin's conduct annoyed them all, but being a prominent man, Bannister feared to apply the dis- cipline. He prayed over his dilemma and then with desperate courage seized its horns and excommunicated the whole class to- gether, serving the innocent and guilty alike. It occurred this was the quickest way to get the sinner out! Then he reorgan- ized the class; Arvin and his friends were enraged, and much ill-feeling cropped out in the community. Bannister invited Mr. Dustin to rejoin the class. He replied, "No! he had been turned out once without cause, and he would stay out, lest he might be treated worse next time." Mr. Dustin lived and died a Methodist, but never again joined the class. There was Elder John Broadhead, for many years a presiding elder and resident here in the early part of the century. He lived in a house that once stood on the ground that was covered by the house resided in by Mr. Walker, afterwards burned, on South Road. He owned the land down as far as the corner, where afterwards the first Methodist church was built in 1826.
The elder was a Democrat of the sternest, most unyielding kind. Even at that time, it was doubtful whether religion or politics had the strongest hold on his conscience. It appears that most of the Methodist clergy of the early days were Democrats, a fact which at this day seems singular, since Jefferson, the father of the Democratic party was an avowed infidel and a great admirer of Voltaire. Democracy in those days was not the thing of shreds and patches which is today honored with that name. It meant then a system of government founded upon the direct will of the people and opposed the principle of Federalism as tending to consolidate the powers of the government in few
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