The history of Weare, New Hampshire, 1735-1888, Part 17

Author: Little, William, 1833-1893. cn
Publication date: 1888
Publisher: Lowell, Mass., Printed by S. W. Huse & Co.
Number of Pages: 1240

USA > New Hampshire > Hillsborough County > Weare > The history of Weare, New Hampshire, 1735-1888 > Part 17

Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).

141

THE COVENANT.

1768.]

of Newton, Antipedobaptists, came to preach, and found a fertile soil for their doctrines. Hovey was so well pleased with Weare that he began a settlement on Barnard hill, but continued to preach in Newton, while Smith in 1767 kept up his visits, although the town voted no money to pay for preaching. Elder Pelatiah Ting- ley, a young man of liberal education and fine ability, came to aid them. Jan. 9, 1768, Tingley moved his family into town. "God followed with his blessing," says their record ; they preached inces- santly, they got up an interest, they awoke the people, they had a revival. Elders Smith and Hovey had baptized several early in the season ; in March a few more were "hopefully new born"; and these wished to be made a church.

Elder Hovey came April 19, 1768, with Deacon Chase from New- ton, Elder Smith with Elder Greenleaf and Captain Marshall from Haverhill. They had an examination, Elder Smith preached a powerful discourse, and then he administered the' ordinance of baptism to Ebenezer Bailey, John Simons, Caleb Atwood, Nathaniel Corliss, Ruth Little, Sarah Mudgett, Elizabeth Atwood, Mary Bailey, Mary Corliss and Mary Corliss, Jr., ten persons. These with Jacob Jewell and Joshua Corliss were " imbodied " and made a church, the second Baptist church in our state .*

They organized by the choice of Joshua Corliss, moderator, Jacob Jewell, deacon upon probation, and Pelatiah Tingley, clerk.t

A covenant# was adopted. The three most important planks of

* The first Baptist church was formed at Newton, in 1755, and the third at Madbury, late in 1768.

t The record book of our First Church was stolen and concealed in 1806, and never saw the light for nearly eighty years. Elder Smith of East Weare, in a historical ser- mon, preached about 1855, bitterly lamented the loss of it.

+ " THE COVENANT

" Or The Profession & Engagement of an Antipedobaptist Chh of Christ gathered at Weare, April 19th 1768-

" We do acknowledge the Old & New Testament to be the Rule of our Faith & Prac- tice; and the Doctrines which follow we profess to maintain -

"1. That there is but One GOD, consisting of Three Persons, Father Son & Holy Ghost, Supreme over all, blessed forever.

" 2. That these Three are jointly engaged in the Work of Salvation. The Elect are ye Father's Gift to ye Son and redeemed by the Son from Death and Hell by his active and passive Obedience, Sanctified by ye Holy Ghost & made fit for Heaven.

"3. That there is but One Mediator between God & man the man Christ Jesus.

" 4. That all ye Elect were personally chosen in Christ before ye Foundation of the world.

"5. That in Adam all ye Human Race fell and lost their primitive Rectitude.

"6. That Supernatural Grace is absolutely necessary to render both our persons and services acceptable to God.

"7. That Baptism by Immersion and partaking of ye Lord's Supper are to be complied with upon a Satisfactory Profession that ye person or persons making Sucli a profession have been regenerated or renewed by ye Holy Ghost.

" 8. We acknowledge ye Authority of Civil Government, and that due Respect & Obedience are to be paid to Legal Officers.

"9. We promise through ye Assistance of divine Grace that we will endeavor to

142

HISTORY OF WEARE, NEW HAMPSHIRE.

[1768.

faith in it were: first, the doctrine of election ; "That all ye Elect were personally chosen in Christ before ye Foundation of the world"; second, that once elected always elected ; they said distinctly : the elect "can neither totally nor finally fall from the state of grace, but shall certainly be kept by the power of God and be eternally saved," and third, " that the wicked or non-elect shall be turned into hell to experience misery and torments through all eternity." Elder Smith told them these "were sweet, mild doctrines full of God's love."

The ministers tarried over the Sabbath, April 19th, baptized Jonathan Atwood, John Jewell, John Ardway and Mehitable, his wife, and then crowned their church organization by the celebra- tion of the Lord's Supper.

Their cup of joy was now full, they met every Sabbath, minister or no minister. They were all prompt at meeting at the hour set.

perform all our respective Duties towards God & each other. And to practice all ye Ordinanees of Christ aeeording to what is or shall be made known to us in our respective places, to exereise, praetiee and submit to the Government of Christ in this his Chureh.

" 10. It is our Mind that none are properly qualified Members of this Christs visible Church, but such as have been wrought upon by the Grace of God, delivered from their Sins by the justifying Righteousness of Christ and have made a profession of a Saving Faith in Christ and have been baptized by Immersion in ye Names of ye holy Trinity.

"11. We believe the Imposition or non imposition of Hands upon Beleivers after Baptism is not essential to Church Communicating. And that where the Image of Christ is discovered according to Gods word; and those previous Duties (but now mentioned) are submitted to according to gospel Order we are ready to hold Com- munion with all sueh, walking orderly in this Church of Christ.

" 12. we believe that all those whom God effectually ealleth and Sanetifieth by his Spirit and giveth the precious Faith of his eleet unto ean neither totally nor finally fall from the State of grace but Shall certainly be kept by the power of god and be eternally saved.

"13. We believe Jesus Christ Risen from the Dead & that there Shall be a Resur- reetion of the Dead both of the Just and unjust and all the Seed of Adam Shall Receive Eternal rewards according to their Deeds either of happiness or misery both in body and Soul forever"."

SIGNERS OF THE COVENANT.

" CALEB ATWOOD

JOHN SIMONS EBENEZER BAYLY

ELIZABETH ATWOOD

SARAH MUDGET BETTY SIMONS

JOHN ARDWAY

MEHITABLE ARDWAY RUTH LITTLE

ENOCH JEWELL

" 1768. APR. 19. BAPTIZED AND RECEIVED INTO YE CHH

"1. CALEB ATWOOD

2. EBENR BAILEY

3. JOHN SIMONS

4. NATHANIEL CORLIS

5. MARY CORLIS

6. MEHITABLE BAILEY 18. ENOCH JEWEL

7. RUTH LITTLE

S. MOLLY CORLIS JUNR

9. SARAH MUDGET

10. ELIZABETH ATWOOD

11. JOHN ARDWAY

12. JONATHAN ATWOOD

13. JOHN JEWEL JUNR

15. JOHN JEWEL

16. JOHN MUDGET

2. JACOB JEWEL

17. WILLIAM HUTCHENS

3. JOSHUA CORLIS

19. HANNAH JEWEL

20. ABIGAIL HUTCHENS

21. BETTY SIMONS

22. DORATHY ATWOOD

23. LOUIS CORLIS

24. MARTHA JEWELL

25. JOSEPH GEORGE

" 1. PELATIAH TINGLEY

4. SAMLL BAILEY

5. JOHN MUDGET

6. MARTHA JEWELL

" DISMISSED

" JACOB JEWEL "

" JOHN MUDGET WILLIAM HUTCHINS MARY CORLIS

ABAGAIL HUTCHENS LOUIS CORLIS

" JOHN JEWELL .

" 14. MEHITABLE ARDWAY " HANDS LAID ON

143

GOING TO MEETING.

1768.]

The good man and his wife went on horseback, he on the saddle, she on a pillion behind him, an infant in her arms, a young child before him on the pommel. Young men and boys trudged to meeting on foot, young girls also walked, carrying their shoes in their hands till they got near the place of meeting, then put them on and solemnly entered. In winter the farmer yoked his cattle, hitched them to the great ox-sled, and the whole family rode to meeting. Capt. Samuel Philbrick, although not a church member, used to go to meeting in this way, taking on with the rest old Mrs. Carr, wife of the miller, who was a little deaf and got close up to the minister when he preached.

They opened the meetings with reading the Scriptures, then sing- ing, the deacon reading the first two lines of the hymn, some one tooting on a pitch-pipe* and leading off with his voice, and then all joining. Their melodies were sweet and wild, such as the old Scotch Covenanters were wont to raise among their mountains ; then came prayer, another hymn, and if Tingley preached, a short sermon.

If the minister was not present, some one expounded the Scrip- tures and was followed by many relating God's dealings with them. They discussed many questions - whether they should read any other book than the Bible; the doctrine of election ; foreordination ; heaven and hell, and why God did not kill the devil and put an end to sin in this world. Weare's first church members were not afraid of these subjects and thought for themselves.

They conferred about settling a minister, whether or not he would get the minister lots mentioned in the grant from the Lord Proprietors, how they should raise money to support him, and read letters from other churches. They had just started out, their path was full of sunshine, their meetings were heavenly, at the close of which their record says they "parted in peace," then "in love," and then, " with prayer."

They had monthly meetings ; the first was July 15th. It was opened by singing and prayers. It was a most refreshing season. " After consultation they heard one give her relation then all voted to send for one to come and baptise her." They discussed Jeremiah Corliss' case ; there had been some trouble, and they asked him to be

* Daniel Bailey, who died a few years ago, had for a long time the old first pitch- pipe in his possession. James Priest says he has heard Mr. Bailey pitch the tunes in church with it many times.

144

HISTORY OF WEARE, NEW HAMPSHIRE.

[1768.

present at the next monthly meeting to see if the way may be cleared and former difficulties removed in order to his admission to baptism; they decided " not to ask to be joined with the Baptist Association at Warren in the Colony of Rhode Island, on account of our distance and low circumstances in the world," and then they " parted in love."

A few days later, July 27th, Elder Smith came again. He ex- amined John Jewell and wife, Enoch Jewell, John Mudgett, William Hutchins and Abigail, his wife, Elizabeth Simons, Dorothy Atwood and Louis Corliss. It was decided to take them into the church upon baptism. Elder Smith preached a suitable discourse on " the kingdom of God is within you," and then proceeded with the solemn ordinance. He also imposed hands upon two or three.

The summer months flew fast. They continued their discussions and soon found they could not agree about the covenant. Some refused to sign it. But being but a small handful, so few in num- bers, they could not spare any of their friends and " so smothed the way." It has always been a common thing for churches, coun- cils and synods to vote, and our church voted that the covenant signed or not should be no bar against any one being received into the church or to full communion, and that all who have been bap- tized by Elders Smith and Hovey in this place since the church was constituted here do actually belong to this church. But there was a slight feeling about it, the first cloud in their sky, and the record does not say they "parted in peace," or " in love," or " with prayer." Strange omission !

They had now all the machinery of a church and were in good running order, except a settled minister. One must be had. Elder Tingley* was preaching for them, and to settle him and give him a

* Pelatiah Tingley was born in Attleborough, Mass., about the year 1735. He experienced religion when sixteen, graduated at Yale college in 1761, and studied theology two years. He entered the ministry of the " standing order," preached a year or more at Gorham, Me., as a candidate, but declined to settle there in 1766. He was at Weare in 1768-9, as the record shows, and at New Market a little later. From there he went to Sanford, Me., where he became convinced that sprinkling was not baptism, a very important point. He was ordained at Sanford, Oct. 21, 1772, on a large, flat roek in the open air. The sermon and charge were given by Elder Samuel Shep- herd, and the hand of fellowship by Elder Samuel Hovey. The teaching elders and two of the private brethren then laid on their hands, and one of them praycd. He was pastor of this church for several years, and in 1775-6, often preached and bap- tized in Gilmanton.

He went to the Freewill Baptists on the doctrine of general atonement. He was a man of short prayers, short sermons and short speeches; and his taciturnity was often broken by the most vivid flashes of wit, condensed expressions of searching truth and good common sense. Once being suddenly called upon to lead in prayer he fell upon his knees and said, "O Lord, teach us each to feel the need of thy grace, and seek it; to know thy will, and do it; to find our place, and keep it. Amen."

It is told of him that a young sprig of a minister once engrossed the entire conver-

145

ELDER PELATIAH TINGLEY.

1768.]

right to the minister lots he must have a call from the church, the town or congregation must assent to it and he must be ordained. So, Aug. 12th, after much talk and thought, the church " voted a Desire (which was unanimous) that Pelatiah Tingley Settle among us in ye work of ye Gospel Ministry. The Church (for ye present) giving freely to his support. Also that said Tingley have Liberty to go to other places as often as he has a louder Call."

Four days later, " After Lecture ye Majority of ye Chh being to- gether voted to Send to ye Select Men ye vote of ye Chh respecting Mr. Tingley's Invitation to Settle-and that ye Town or Congrega- tion might have Opportunity to do as the Lord might direct them about it."

But something happened, maybe the town was against it, so Aug. 23d, they met again to consult about the settlement, and “On Account of Some Unsatisfactoriousness in Mr. Tingley's mind (& perhaps some others) it was concluded this day to determine ye Mat- ter for ye Present by Lot. Accordingly after Prayer & a public Discourse on ye peaceable Kingdom of Christ & of ye Nature of Casting of Lots & in a Solemn manner commending the Decision of ye Matter to ye Lord proceeded to draw. And the Lot fell not to Settle now on ye present Invitation of ye Church."

This was a wonderful settlement of the matter, no reason, no judgment, no common sense exercised, it was left to chance. Did they " draw cuts," "toss a penny," " heads I win, tails you loose," turn up a pack of cards, or put papers in a hat some written "to settle " and some " not to settle " ? It can not be told ; their record only says they " proceeded to draw." But Mr. Tingley was sorrow- ful about it. He soon resigned the office of clerk, and his good handwriting and excellent spelling disappear from the records. John Worth, a new-comer and a church member, served as clerk in his stead. .

sation when a number of clergymen were present. There seemed to be no limit to his volubility, flying from one subject and person to another, till he turned to the venerable man whom all revered but himself, and said, "Father Tingley, we read of Judas' part of this ministry ; and what part do yo you think that was? " Fixing his reproving eye on the loquacious inquirer, and waiting just long enough to secure the attention of all present, Tingley said, " I think it was the talkative part, sir."

He labored constantly in the ministry through a long life, preaching his short ser- mons to the last; some of them not more than eight minutes in length, He died at Waterborough, Me., in 1821, aged 87 years. Some one thus wrote of him :-

" Tingley enriched his mind with classic lore, And laid up knowledge as a precious store ; Not as a miser hoards his gold, to count, To call his own, adoring the amount - His time, his talents, learning, all were given

To Truth, the cause of Jesus, and to Heaven."

146

HISTORY OF WEARE, NEW HAMPSHIRE.

[1768.

But Mr. Tingley continued to preach, and he gave them able dis- courses. New light was offered about the Baptist Association at Warren, R. I. They voted to join it this year, "ye former vote not- withstanding," and chose Elder Tingley a representative " of this church " to go to its meeting and state their case. He did so, and Oct. 14th, they got a letter stating that they had been admitted. So great was their joy that they " voted John Worth to read ye psalm in public and after some conference parted in peace."

And now for a season it was smooth sailing, meetings were held every Sunday. The church had but few members but the whole town generally went to divine services; they made up "the congregation." They had no bell to call them to the house of God; they were too poor to buy one. Nor did they employ any body to beat a big bass drum for an hour before meeting time or blow a great tin horn for the same period, each family giving the sweet musician a peck of shelled Indian corn a year for his services, as was the custom in the older towns ; they had more sense than to do that ; besides they could not have heard it, they lived so scat- tered and far off. But they went of their own accord, knowing well when it was time.

The meetings were certainly in the houses of the settlers in the win- ter, for the old first meeting-house, if then built, was in an unfinished state. The record shows that once in the winter 1768-9, they met at Samuel Bailey's on the first day of the week for public worship.

There had been a slight ruffle on the placid bosom of our church, as we have seen, about points of doctrine in the covenant, and whether all should be compelled to sign it. It was calmed by mutual forbearance. Late in the autumn other difficulties arose, but the record does not tell us what they were, and they had not been settled. Jan. 20, 1769, Enoch Jewell, a young and rash mem- ber, raised a storm. He charged Elder Tingley with preaching " Damnable Doctrine," in a sermon from Isaiah 1: 18. A meeting was held to consider the charge. Jewell was present and said he so charged. Mr. Tingley felt grieved, and appealed to the churches in Haverhill and Newton for their advice in the case, and our church, having in mind their other troubles " which have caused an actual Separation," voted to send to those churches.

But it was winter, the snow lay deep on all the land, the roads were drifted and almost impassable, and " the matter had to lay by." In time it softened and at a monthly meeting, March 28th, after

147

SHOULD SINNERS BE EXHORTED ?

1769.]

some conversation, Enoch Jewell acknowledged that he was wrong about the " Damnable Doctrine," " tho he still thot that it was not clear in the Sermon before mentioned, which Mr. Tingley ac- knowled and for give Each other. So parted in Love."

The church loved to debate, as we have said, and generally they settled questions harmoniously. They could discuss such subjects as the existence of a personal God, immortality, and " whether or not hell was paved with the skulls of infants, not a span long," as their ministers preached, without a ruffle of temper. But there was one subject on which they took ground so sharply that they lost their good nature, and neither party would yield.

One side, or the party of the first principle, held that ministers ought to exhort sinners and unbelievers to repent, turn to God and come to Christ.

The other side, or the party of the second principle, held that ministers ought to offer no exhortations to unbelievers as such, but preach the law of God to them to show them their guilt, and then leave them to God.

They got so fierce over this simple matter of to exhort or not to exhort that " they split and held meetings seaparate." To fix it up they sent to the church at Newton for a committee. Elder Samuel Hovey and John Wodley came. They held a meeting Sept. 18th, heard both sides, threw their moral force on the side of no exhorta- tions to unbelievers, and then the whole church, with the exception of one person, " professed" to hold nothing contrary to the second principle; Joshua Corliss said he rather inclined to it but was not fully resolved. At this, Hovey was wroth and beat the drum eccle- siastical over his head and warned them that none keep his opinion hid and pretend to agree when he did not, for it was a sin that God would punish. Then they voted to meet at Jacob Jewell's on next Lord's day for public worship.

John Worth, the clerk, did not make a record of these proceed- ings, but the church voted that he should copy into the book, the one that Elder Hovey kept. It is probable such bickerings and quarrels grieved his pure spirit.

But they "did not get over their mad " so easily, and when Sun- day came those who believed in exhorting sinners did not attend meeting at Jacob Jewell's.

The church wished to know the reasons why they did not, and sent a committee of two to inquire. Hovey had browbeaten them

148

HISTORY OF WEARE, NEW HAMPSHIRE.

[1769.

to say they were against exhorting sinners, and they had to invent excuses ; and so they raked up and brought in all the troubles and heart-burnings in the church. The reasons they gave are very in- teresting and they are all written out in their record.

Brother Jonathan Atwood's reasons were, first, " because he ask Jacob Jewell a Question and he gave him no answer "; second, “ on account of the question he ask Joseph Quimby"; third, " on the Ac- count of Samuel Bayley's laughing in the Church meeting."

" Sister Loes Corliss Says She Does not think it her duty to hear one that Says he has not a Call to go forth and preach the gospel publickly."

" Sister Moly Corlis wife of Jeremiah Says that She cannot come to meeting till Joseph Webster has made Restitution for the abuse he has given to John Worth." She also charged Joseph Webster " with saying that Sinners was under no obligation to yeld obe- dances to gods Commands and she offered to swear he said it; she charged the Church with Doing things which they no in their Con- chenes to be ronge," and she said " She had as Live Joyn with hal as with the church in Weare."

" Brother John Ardway's reason for not coming to meeting is be- cause Joseph Webster ask who was gainst Jacob Jewell's Improv- ing his gift in the Chh & afterwards denied that he asked such a question."

" Sister Ordway and Sister Moley Corliss Says that they Cant come to meeting because of the abuse that Joseph Webster gave John Worth."

" Sister Ruth Little Says that the reason that she Cant come to meeting is because She thinks that narrow party is walking in the truth & that it is not her Duty to go to such vain meetings."

Others did not go to the meeting, but they sent in no reasons for not attending.

A majority of the church voted that these reasons were not suf- ficient, and at once proceeded to administer its punishments.

They admonished, Oct. 2d, Brother Atwood, Sister Moley Corliss, wife of Jeremiah, Loes Corless, Dorothy Atwood, Sister Mehitable Ardway and Ruth Little. John Ardway and Moley Corliss, Jr., escaped by promising to acknowledge their sins, which they after- wards did.

The alleged offense for which they were thus punished was for not going to meeting and for the reasons they gave. But the real offense,

149

DISSENSIONS IN THE FIRST CHURCH.

1769.]

although it was not stated, was that they held that sinners should be exhorted. Elder Hovey, by his browbeating, had put them in a bad predicament.

The admonishments were severe to a true church member. While they continued the member was not cordially received in church society, could not take part in the conference meetings and was excluded from the Lord's supper. He could only be restored by repenting, making open confession of his sin, and asking the church's forgiveness.

Joseph Webster now investigated the charges against him, and Brother Ardway owned that he was mistaken. Webster asked Sister Ardway what the abuse was he gave John Worth. She said he charged Worth "with Saying that if sinners would do what they could they would have an Easier Place in hell than in a Chh meeting in Weare," and the record adds without note or comment, " the Chh Did not hear him Say any Such thing." That settled it.

They kept it up. There was music in the air. This subject of to exhort or not to exhort seemed vital to the majority. Nov. 10th, Joshua Corliss had to come in and say distinctly that he was estab- lished in the second sentiment about exhorting sinners, but he was so grieved about his position that he could not keep quiet, and John Ardway felt fully as sensitive about it and was soon again in open rebellion. These were contentions about matters spiritual.

In the mean time they attended to matters temporal, and disci- plined several of their members. They tried to improve their moral characters, and make them better in their present life. This was their best work and we record their efforts with pleasure.

Enoch Jewell was the first subject of discipline. He was found guilty of a breach of the seventh commandment, and of promising and not performing. The church admonished him of the sin of doing dishonor to the cause of Jesus Christ, and said they could not fellowship him. They hoped God would give him repentance, and when they saw he had repented they would take him back.

He did repent and at a church meeting " confised that he had Dune ronge to the Cause of Christ in Committing fornification and Such Like Sins and Desired for giveness of the Chh and to be recvied into you en again which thing was granted to him."

Brother William Hutchins was convicted of promising to Josiah Brown what he did not perform and when Sister Mehitable Bailey, a self-appointed conservator of the morals of the church, reproved

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The history of Weare, New Hampshire, 1735-1888, Part 17

Author: Little, William, 1833-1893. cn Publication date: 1888 Publisher: Lowell, Mass., Printed by S. W. Huse & Co. Number of Pages: 1240

Author: Little, William, 1833-1893. cn
Publication date: 1888
Publisher: Lowell, Mass., Printed by S. W. Huse & Co.
Number of Pages: 1240