USA > New Hampshire > Hillsborough County > Weare > The history of Weare, New Hampshire, 1735-1888 > Part 46
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Elder Jesse Coker, while pastor, took a three months' trip to Eu- rope. March 16, 1879, the church sent ten delegates to the state temperance convention at Concord.
In the ministry of Sumner Latham "a dark cloud arose." "He was guilty of the most undisguised levity in the pulpit." He "blew up the church for sending their children to the afternoon Sabbath school and letting them stay away from the morning preaching ser- vice." His stay with our church was brief.
Rev. Dr. Hayden was a learned and excellent man, but unfortu- nately he had lost his voice, and his audience dwindled away so that the average attendance was not more than a dozen persons.
1
CHAPTER XLIX.
THE FIRST FREEWILL BAPTIST CHURCH.
DANIEL BAILEY, who had the pitch pipe and played the bass viol for the choir, succeeded Joseph Philbrick as church clerk. He made an interesting and full record. From it we learn that Elder David Harriman still preached; that in December, 1830, a commit- tee was chosen to revise the church roll and drop such as would not do their duty; that Jan. 13, 1831, they reported a new roll, " which in their wisdom they deemed for the glory of God and the good of the church "; that the church itself revised the roll and dropped many members, and that of those retained several were severely dis- ciplined. It states that Nov. 16th Elder Harriman baptized Hannah Martin in Mount William pond, near Capt. Thomas Worthley's. The forest was leafless, the mountains near by snow-clad, and the ice had to be cut away, that the elder and candidate might enter the water.
403
THE FIRST FREEWILL BAPTIST CHURCH.
1833.]
Elder Harriman was a busy pastor in 1832. He preached in both the north and south parts of the town, in Deering, four times at Amoskeag falls, and several Sabbaths at the mountain school-house. At the same time he won a wife. Sept. 23d he was published at Amos W. Bailey's, to Cleora Philbrick. The town clerk cried them in open meeting three Sabbaths in succession, as the law then was, and Nov. 8th Elder Jesse Whittaker married them.
In the winter of 1833 we learn that the snow was deep and drifted badly, so that they could not well get about to hold meetings; that they voted to hold communion six times a year ; that Elder Harri- inan wished to go to Deering to preach one-fourth of the time, and "the church said, if it is the Lord's mind, he could go," and that assisted by four other elders, he tried to get up a revival the last of June, " but it being right in hoeing time and haying soon to come along, it was not very successful."
The town of Weare was the paradise of ministers in 1834. Elder Harriman supplied at South Weare, Elder Chapman at the school- house near Samuel Eastman's, Elder Jesse Whittaker at the factory school-house and the little Craney hill church in the north-west cor- ner of the town, and Elder Wilmarth preached for the Calvinists. Elder Lincoln Lewis came from Thornton and held forth in several places, and Elder James Buswell was with him. All these were preaching in town Sunday, May 4, 1834.
They were bold and aggressive, and the record says that Sunday, June 29th, the Universalists had a funeral at the south meeting- house. Elder Harriman had intended to preach, but gave up his appointment. He remained and, at the close, made some remarks which very much exasperated the anti-sheol society. The Univer- salist minister, Mr. Wilcock, replied, and they had a warm, sharp discussion, highly edifying to the mourners.
Elder Harriman finished his labors with the church May 17, 1835. He was dismissed by a committee, but he did not leave town. Elder Abijah Watson succeeded and soon arranged to have the quarterly meeting in town. Leonard Felch was authorized to pro- cure five or six hundred of hay to be fed out to the ministers' horses. It began Aug. 26th, at the north meeting-house, and lasted five days. Nearly two score ministers were present; there was much preach- ing, praying, shouting and singing, sinners were awakened and many hopefully converted. The Calvinistic Baptists took it up and Sept. 1st began a four days' revival; they labored earnestly, but without
404
HISTORY OF WEARE, NEW HAMPSHIRE.
[1835.
success. Daniel Bailey in a marginal note says with apparent satis- faction, "None converted."
Elder David Moody, Sept. 6th, was lifting up his voice in loud, sweet cadences at the mountain school-house. Soon he "had sin- ners bowing," " some converted," and Oct. 5th he baptized five. The people were much pleased with him.
The church considered a resolution presented by Brother Leonard Felch on church government and adopted it ; a committee reported a new covenant, which was adopted ; Dec. 9th they began another revival, Elders Harriman, Moody and Holmes present; they labored with great zeal, but did not make a convert. “Satan had hardened the hearts of the sinners." The question of teaching music on the Sabbath was discussed. They were not able to settle it, voted to send it to the quarterly conference, but did not, and then chose Bros. Cilley, Amos W. Bailey and Elder Harriman to determine it. The committee reported "that when the services of teaching singing do not militate against the services of the sanctuary, and are rendered gratuitously by the instructor, and in a solemn and candid manner, we admit it; otherwise we object to it." The church voted to adopt the report.
Elder Hiram Holmes departed early in 1837, and Elder David Moody preached in his stead. Deas. Osgood Paige, Amos W. Bailey and Moses E. George, Feb. 14th landed his goods at his fu- ture home, near the south meeting-house, and March 1st the elder and his wife came. They brought splendid testimonials with them.
But the great question that occupied their attention was whether or not they should vote in town-meeting for town, county and state offi- cers. It was earnestly discussed, some were for and some were against it, but the majority voted, July 25th, that "we believe it is the duty of christians in general to support men of good moral character for those offices" ; - a very proper vote, showing their good judgment. They also passed a resolution that they would do so, and chose Amos W. Bailey, Osgood Paige, John Q. Eaton and Moses E. George to visit each of the churches in Weare and present them a copy of this vote and resolve "by the way of correspondence." Some of the sects even to this day, particularly the Advents, some- times neglect to vote, but the Freewill Baptists were more sensible.
There was a great need of "new vessels for communion." They discussed the matter and chose a committee to procure them. They reported, Sept. 23d, "that they had purchased a tankard for the blood
405
THE TEMPERANCE QUESTION.
1838.]
and plates for the meat," as a good Catholic would say, at a total cost of $5.25.
They were ambitious and got the "yearly meeting " held at South Weare. It began Saturday, June 10th. A half ton of suitable hay was purchased, to be fed to the ministers' horses on the common. Bros. L. Bartlett, Amos W. Bailey and Moses E. George were a committee to take charge of the meeting and deal out the hay. Forty ministers came and the congregation was very large. They had grand preaching, especially by Elders Place and Woodman, and the record says "it was called a good yearly meeting."
The temperance question came up, the country was rousing itself on the subject. They debated it earnestly, and the majority voted to circulate the pledge, and not to use ardent spirits or wines as a drink. Some members were estranged by this action.
They had but few cases of discipline, for they were careful not to admit any but good members. It was reported that Sister Margaret Marshall had committed "a heinous crime." It was dancing. A committee was sent to her. They found her "sick in bed, but will- ing to talk on the subject of her criminal conduct." She denied at first that she had danced, but on being told "what the committee heard," she said she was pulled on to the floor and pushed about, and if that was dancing she would acknowledge that she had danced. " She said she had found forgiveness of God for her backslidings and that she was determined in the future to serve Him." The committee reported that they "did not obtain so good satisfaction as they could wish, but think it would be well to retain her for the present, at least."
The subject of evil speaking was discussed, and a committee ap- pointed to consider the same. They reported that "First, we loose comfort by evil speaking, and, Second, we loose the confidence of our brethren. To prevent this we will covenant in the strength of God in the future, to keep our tongues as with a bridle and our hearts with all dilligence."
March 17, 1838, was an ominous day for the flourishing First Freewill Baptist church. A meeting was held in the north part of the town, to try and divide church and society. They voted to do it, yeas ten, nays two. March 24th the members in the south met and also voted the same; yeas seven, nay one, undecided three. At a general meeting they chose Osgood Paige, Amos W. Bailey and Moses E. George to fix the line between the
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406
HISTORY OF WEARE, NEW HAMPSHIRE.
[1839.
First and Third Freewill Baptist churches. They thus reported : "Beginning at David Eaton's thence north-westerly to Weare Cen- ter; thence westerly to Deering line including James Brown on the South : all south of this line to compose the first church and society ; the remainder to belong to the third church and society. It was voted to organize the third church at once, and when it was done the members were to be considered dismissed from the first.
As soon as the third church was established, the first chose a committee to procure preaching. They hired Elder David Moody for a year at a salary of $250. Pastors in those days could live well on that amount. They prepared a new temperance pledge, but it was not adopted. It is said some of the leading men had stills and were driving a thrifty business making apple brandy, and they thought the discussion of ardent spirits would make trouble in the church.
Bro. William Patch was brought before the church for "the crime of swapping horses on the Sabbath." Brother Patch asked forgiveness for " his crime," and they voted to forgive him and again take him into fellowship after he had made acknowledgment to the person with whom he committed the transgression.
They revised the church roll; they hired Daniel Bailey's hall in which to hold their meetings, paying for it twenty-five cents a Sun- day, the church to furnish their own firewood in winter; and they made a new trade with Elder Moody to preach three-fourths of the time for $150 a year. In 1839 he took a trip to the West, attending the general conference in Ohio.
In 1840 they dismissed him to Sutton. Then they fell back on supplies at the rate of $3 a Sabbath, and Elder Benjamin Locke preached for a time. During this period quarterly meeting was held with them once or twice.
Elder Harriman came back to them as pastor in 1840.
Elder Barrett came from Brattleborough, Vt., and the two divines got up a glorious revival. Many converts were made, and ten were baptized and added to the church. At the end of ten months Elder Harriman was dismissed, and Sister Parker hired to preach in his place. Then "Deacon John Philbrick died, which cast a gloom."
The temperance question came up again in 1841, and there was a discussion, but the friends of morality were in the majority, and they adopted a strong pledge. They could not live without a pastor, and
407
RELIGIOUS EXCITEMENT IN WEARE.
1843.]
Amos W. Bailey hired Elder Benjamin Locke. He preached for them, but was not admitted into their church. They bought a baptizing robe of Sister David Harriman, but what they paid for it the record does not state. Elder Harriman stood firm by the church, although at times " very illy treated " as he thought.
Bro. Cleaveland Cross was chosen deacon in 1842. He had for- merly been a member of the Calvinist Baptist church. They now had two deacons, Dea. Amos W. Bailey being the elder one. This year the temperance question came up again stronger than ever, the old topers were overthrown, many signed the pledge.
For some time William Miller and his disciples had been preaching that the second coming of Christ was near at hand. Our church at South Weare had a great curiosity to learn of this new doctrine. So they requested Elder David Harriman to invite several Advent preachers, as they were called, to come and expound it to them. They were exceedingly loud and earnest, the exact day and hour of " the coming" told, and they soon began to make great head- way among the people.
The Universalists did not take kindly to the " Millerite craze," as they termed it. They invited a talented young minister from Bos- ton, Rev. Alonzo A. Miner, to come and preach on the subject. He addressed a very large audience at the old south meeting-house ; his discourse was antagonistic to the Advent doctrine. It prevented its general spread in our town, and some very wise ones "thought it even prevented Christ's coming for a season."
But a few among the Freewill brethren were persuaded, and Elder Benjamin Locke soon felt himself inclined that way. New Year's day, 1843, he baptized Hannah G. Corliss, Mary Jane Corliss, Martha Ann Corliss and Abigail G. Tewksbury in Brother Fifield's mill-pond, it being exceedingly cold and a hole having been cut through the ice for that purpose. Neither of the candidates joined the church. They were Adventists and took this way to prepare themselves for the grand event, " Christ's second coming, March 23, 1843."
Jacob Sargent and his wife Mary related their experience Jan. 4th and wished to be baptized. "They did not desire to join the church now, but if they ever did join any they felt as though they should join this one." The church saw the bent of their elder and that Jacob and his wife, like the four sisters, only wished " to use their church as a stepping stone to paradise, that they did not intend
408
HISTORY OF WEARE, NEW HAMPSHIRE.
[1843.
to join, and they gravely " came to the following conclusion : " that it is not expedient to allow our administrators to baptize young con- verts without the voice of the church and let them go at loos ends in the world, that it is contrary to good order and church govern- ment."
But Elder Locke was willing, and the candidates did not care whether or not they had the consent of the church, so Jan. 9th they repaired to the water, and the rite was consummated.
Dan H. Patterson, Hannah Patterson and Hannah Adaline Locke, prominent members of the church, Nov. 1st, " asked to be dismissed for the following reasons, that they wished to come out of Babylon"; that this had been on their minds for two months; that for two weeks they had been impressed by the Spirit saying, "Come out of her, my People." They said " the churches were against the coming of Christ in 1843, and were corrupt."
A few days later Elder Locke made application to join our church. But the old staunch members read him plainly and voted first to lay his request on the table and secondly to postpone it indefinitely. Then Sister Hannah Patterson renewed her request to be dismissed and said " the Lord called her to come out of the church, for she had made it an idol." Brother Dan H. Patterson and Sister Hannah Adaline Locke also renewed their request. The members voted them out, and they then " dismissed elder Locke from the pastoral care of their church." The elder had made them much trouble with his Advent notions.
And now in their trials they once more chose Elder David Harri- man their pastor, for, no matter what treatment they had given him, he had been as true to them as the needle to the pole.
At the monthly conference, March 6, 1844, held at the house of Daniel Bailey, church clerk, they "resolved that as a church and individually they attach no blame to Elder D. Harriman in procuring Advent preachers in this place, but that he acted in accordance with the request of the church."
Elder David Harriman, Dec. 1, 1844, died suddenly at Sutton, whither he had gone to attend quarterly meeting. The physicians said he died of inflammation of the stomach which caused mortifi- cation. But no doubt, like General Washington, he was bled to death by the doctors, that being the mistaken style of practice in those days.
A new Freewill Baptist society was formed this year, Daniel Bailey
409
1845.] PASTORS OF FIRST FREEWILL BAPTIST CHURCH, 1829-75.
moderator, Amos W. Bailey clerk. They adopted a constitution, and twenty-eight members signed it .*
Elder John G. Tuttle from Danville, once Hawke, May 15, 1845, came to preach, and he and his wife were taken into the church. He was chosen pastor Aug. 14th, but remained only a few months, being dismissed to Lowell the next February.
The church record here closes. The volume was full. A further church record has not been found, and the history of the church has to be gleaned from the society records.
Elder David Moody came back in 1847 and preached for the church. He received for his services $57, the amount of ministerial money had from the town. Elder Rufus Hayden preached in 1848-9 at the annual salary of $200 a year. Elder John Kimball was the next regular pastor. He preached two years, 1851-2, at a salary of $100. The society raised for him by subscription $66 and paid him their share of the ministerial fund, $30. Elder William C. Safford followed, preaching part of the time for a year. After him the church had no regular pastor ;; they were served by supplies, Elder Nathaniel B. Smith preaching more for them perhaps than any other minister. He preached a few Sabbaths yearly for ten years.
Daniel Bailey died in 1847, and then, one after another, the strong pillars of the church went down. About 1877, Amos W. Bailey, who had been a stay and support through near half a century, died. None came to fill their places.
In 1876 such of the surviving members as chose went to the new Congregationalist church, then just established, and our First Free- will Baptist church, which had lived for seventy years, ceased to exist.
* Daniel Bailey, Enoch Bartlett,
James Brown, Simon Tuttle,
Joseph B Hoit, Horace Holt,
Hamon Hazen, Amos W. Sargent,
Nathan Philbrick,
Isaac Thorp,
William L. Talbot,
Leonard Cram,
Amos W. Bailey,
Andrew J. Lull,
Abraham Thorp, President Felch,
John Favor, Amos Hoit,
Rev. Nath'l B. Smith,
Moses E. George,
M. George Favor,
Royal Philbrick, William Gilbert, Albert A. Gilbert,'
Cleaveland Cross, James Cram.
+ MINISTERS WHO PREACHED FOR THE FIRST FREEWILL BAPTISTS FROM 1829 TO 1875.
David Moody,
Asa Rundett, Phinelas Clough, Laurette E. Saulpaugh,
Rufus Hayden,
Nathaniel B. Smitlı,
Jason C. Clark, Joseph Granville,
Jolın Kimball,
Nathaniel Young,
Horace N. Dudley, Albert B. Palmer.
William C. Safford,
William Patch,
Jonathan Cram,
Jos. M. L. Babcock,
;
ET
410
HISTORY OF WEARE, NEW HAMPSHIRE.
[1767.
CHAPTER L.
THE POUND.
A POUND is a pen, pinfold or enclosure of any kind authorized by law, and belonging to a town, city or county, in which to put do- mestic animals. The practice of impounding stray or mischievous stock has existed time out of mind in England, and was adopted by the colonies from the beginning. In old times the law required towns to provide pounds.
The first one in Weare, as we have seen, was built by Aaron Quimby in 1767. It was made of logs, which quickly decayed, and soon there was need of another.
In 1775, at the annual town-meeting, it was voted to build a new pound, and the job was put up at auction. It was struck off to the person who would do it the cheapest. But it was never built. The war had come, and they could not afford the expense. At a special town-meeting held June 19th, they "dropped the building of a pound for the present." But they paid three shillings for "van- dewing " it. The times would not admit of their looking very sharp after estrays. They also dropped the schools at the same meeting.
In 1780, when things looked brighter and schools were keeping again, they began to agitate the subject of a new pound. The law said they must maintain one. In the warning for the annual meet- ing, article ten was to see if the town will vote to locate and build it. At the meeting, the selectmen were made a committee for that purpose, "to Comedatte the town as they shall think proper." They located it a little west of the Center Square, near where the stone pound now stands, and it was not far from the first Quaker meeting-house. They bought the land for it of Isaiah Green, for twelve shillings, and paid Zephaniah Breed, who lived near, £2 16s. 4d. for partly building it. These sums were paid in 1783; the work was not completed, and in 1784 they doubted if they could go on with it without the sanction of the town. So at the annual meet- ing the subject was brought up in the legal way, and it was "voted to build a pound by Zephaniah Breeds, in said town." The work was completed under this vote, and the public institution stood and did duty for slack farmers on the one hand, and wrathy farmers on
411
THE POUND.
1798.]
the other, till 1798, when leave was given Eleazer Greeley to move it a short distance, without expense to the town.
The slack farmers got the best of it in 1801, when they were strong enough to pass a vote not to impound cattle running in the roads. But this vote only stood for a year; the pound had to be used, and as the wooden structure was old and rotten again, they determined to have one that would stand "as long as wood grows and water runs."
Oct. 16, 1803, they voted "to build a pound of stone two rod square within the walls, six feet in height, five feet thick, to the bottom of the wall, and one foot and a half, to the top of the wall." They would dig broad and deep, and make a foundation so solid, as they thought, that frost and tempest could not overthrow it, nor an earthquake topple it down. Richard Philbrick, Winthrop Dow and James Caldwell were chosen a committee to build it, and in 1804 the selectmen paid Mr. Philbrick $68 for the work. They did the work well ; a new door now and then, when the rain has worn the old one out, a new padlock occasionally, when the rust has eaten the old one up, and our stone pound, through all the years, has stood as good as new to this day.
A pound keeper was elected every year. He generally resided near the institution. William Whittle, tavern-keeper and trader at Weare Center, was elected in 1810,* and held the office many years.
* TAXPAYERS, 1810.
Adams, Aaron Alley, Joseph
Boynton, John Moses, Nathan,
Jonathan, Molly, Wid.
Atwood, Jacob Jonathan, Jonathan, Jr.
Brackenbury, Sam'l Breed, Daniel
Moses, Zebulon,
Clough, Josiah Richard, Winthrop, Winthrop, Jr. Colby, Eliza, Wid. Ichabod,
Bagley, Amos Sargent,
Enoch,
Charles,
Joseph,
Jonatlıall,
Chevey,
Jonathan,
Bailey, Bradbury Clark,
Josiah,
David,
Levi,
Daniel,
Micajah,
Hosea,
Winthrop,
Ebenezer,
Stephen,
John,
Collins, John
Jacob,
Brown, Elijah
John, 3d
John,
Jesse,
Elijah,
Nathan,
Jonathan,
.Jonathan,
Elisha,
William,
Joseph,
Judith,
Enoch,
William,
Reuben,
Samuel,
Hannah, Wid.
Cilley, Benjamin Benjamin, Jr.
Richard,
Barnard, Ann, Wid.
Josiah, Simon,
Jacob,
Tristram,
Daniel & son,
John,
Corliss, James Samuel,
Eliphalet,
Buxton, David Joseph,
Jonathan,
Eliphalet,
Bartlett, John
Philip,
Jesse,
Bassett, Jeremiah
Carlton, John
Richard, Seth N.
Jonathan,
Bird, JJohn
Carr, Asahel Jacob,
Clement. Jesse &
Nathan & father,
Blake, Aaron John,
James,
father,
Nathan, 3d
Jesse,
Cleveland, Charles
Thomas,
Edmund & sons, Bussell, Moses
John, Jr.
Jonathan,
Cram, Daniel
John, Tristram,
Caldwell, Jacob James,
Joshua,
Ezekiel,
Joseph,
Bixby, William
Richard,
Baker, James
.James,
Chase, Abrahanı
Ebenezer,
Carr, John,
412
HISTORY OF WEARE, NEW HAMPSHIRE.
[1810.
It was his duty to receive all animals driven to the pound, whether rightfully or not. Any one could feed them, but there was a heavy penalty for breaking the pound and letting them out. The law pro- vided for the sale of the property impounded for the costs and dam- ages, if they were not paid within a certain time and the animals taken away.
In the early days it was a very common thing to impound stray animals. Fences were not so good then as now, and cattle were breachy. It was very aggravating, after plowing, manuring, planting and hoeing, to find a slack neighbor's stock eating up and trampling down the young crops. It made one's temper hot. "I'll learn him to keep his cattle to home!" Then the hired men, the women, the children, all turn out to drive the damage-feasant animals to the pound. What a hullabaloo they make; - horses whinny, cattle low, sheep bleat, hogs grunt, there is much shouting and some swearing. What a dust they kick up as they hurry along the road on the hot summer day! But animals estray were not always driven this way. The
Cross, David
Emerson, Ann, Wid. Gitchell, Aaron
Greene, Simon
Theodore,
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