Given by Raymond O. Smith
At Sesquicentennial Services
July 18, 1950
In 1800 the Town of New Hampton was 23 years old, having been incorporated in 1777. It had a population of 1,056, a substantial increase from the 1790 census figure of 652, although in 1797 the town of Center Harbor, with a population of 263, had been set off from New Hampton.
The early 1800’s must have been busy years in this community. New homes were being built, new fields cleared, stone walls laid, and roads constructed. Many of the early dwellings were probably being replaced with more substantial houses and the virgin pine forests were being cut down to provide the lumber. Sawmills, shingle mills and grist mills lined even the smaller streams of the town.
This church was formed during a period of rapid growth and development of the town and the population increased at each census until 1830 when it reached its all-time peak of 1804.
The town was settled in large part, we are told, by veterans of the Revolutionary War who came here to found new homes after the struggle for independence was over. There are legends some received tracts of land as pay for their services. More likely they left the older settlements and pushed northward because wild, undeveloped land was all they could buy with the depreciated Continental currency they received for their war service.
As was the case in most New England communities the early settlers of New Hampton turned to building a schoolhouse and a church as soon as the first primitive dwellings were finished and enough land cleared to raise food to carry them through the winter months.
The first church in town was of the Congregationalist denomination, organized probably around 1780. In 1789, we are told, erection of the first church edifice was commenced. A few years later as funds were running low the town came to the rescue and helped finish the building with the agreement it should also be used for the annual town meetings. This building is our present town house but has not been used as a church since probably about 1820.
An action like this on the part of a town, though difficult for us to understand today, was not uncommon in that era when separation of church and state, though guaranteed by the then new Constitution, had not perhaps become an established fact in many New England communities. Histories of the period cite instances of the influence of the dominant church in civic affairs and parishes were laid out to conform with town lines.
In 1799 the town hired Rev. Soloman Hibbard to preach “six Sabbaths on probation” and later made arrangements for his permanent settlement here. Neither was this action unusual in that period but here in New Hampton vigorous protests were made.
At the turn of the century a new order was arising to challenge those who had long held undisputed authority in both spiritual and temporal matters in many New England towns. In 1780 Elder Benjamin Randall and a tiny group of followers founded the first Freewill Baptist church on New Durham Ridge and during the next quarter century the movement spread like wildfire through New England, particularly the three northern states. From the time Elder Randall founded that first church in the Boody house in June 1780 until his death in 1808 he had seen more than 100 churches formed with a membership exceeding 5000.
Organization of the new churches followed a simple pattern. An elder of an already established church went into a community, held services or revivals and baptized converts. When a sufficient number of members had been secured a petition was sent to the mother church, the New Durham Quarterly Meeting, asking to be recognized as a church. When the request was granted an organization known as a Monthly Meeting was formed and elders, deacons, and a clerk and treasurer were chosen. Freewill Baptist preachers at that time were known as elders and the title of Reverend was not used until some years later.
New churches often included people spread over a large area or a number of towns and as numbers increased first branches and then independent churches were formed from the parent church.
This pattern was followed in New Hampton, and as in other communities the new doctrine found ready acceptance among the inhabitants. In the autumn of 1799, Rev. Winthrop Young of Canterbury came to this neighborhood and held revivals in the homes and in the schoolhouse that then stood just a few roads south of this church. At the same time Rev. Holman Rollins was conducting largely attended services on Meredith Hill and a few months later Rev. Simon Pottle was to found and help build the Oak Hill Meeting House just over the town line from the Winona district of New Hampton.
Let us spend a moment with Elder Winthrop Young. It would appear he was a very remarkable man in many respects and his memory should not be neglected in this church which he founded. He was a schoolteacher and a militia captain and it is recorded that his tall fine figure and courteous manners won him general esteem. He was a wealthy man, we are told, which probably made him an exception among the early leaders of the church, but nevertheless he was “benevolent and humble”. He served as an elder for 35 years and when he came here at the age of 46 he was no doubt at the height of his powers.
He was a speaker of unusual ability, according to records of his contemporaries, and his deep voice presented prayers and exhortations in such a way that Elder Randall once said, “We have no man among us who can pray like Brother Young”.
In the revivals conducted in this community in the fall of 1799, Elder Young enjoyed remarkable success and on the evening of January 6, 1800 organized a church with 64 members in a meeting at the home of Capt. Peter Hanaford. Among the converts to the faith were three men who were destined to lead the new church for many years to come and make a lasting impression on this and surrounding towns. They were Dr. Simeon Dana, Rev. Samuel Thompson, and Rev. Thomas Perkins.
Here is the record of that meeting at Capt. Hanaford’s at which this church was founded, as recorded by Simeon Dana, and also the first letter to the New Durham Quarterly Meeting:
“January 1800 first second day, Met at Capt. Peter Hanafords. Began with prayer and thanksgiving to God for his wonderful goodness and loving kindness. 2ndly Chose Simeon Dana Clerk of the Meeting. 3rdly Chose Beloved Brethren Josiah Magoon, Abraham Drake, and Simeon Dana for messengers to the Quarterly Meeting at Canterbury the third Wednesday in the present January. 4thly Voted to send a Letter to the Quarterly Meeting.
Copy of the Letter
To the Baptist Brethren of the Quarterly Meeting in Canterbury.
We are happy to congratulate you on this occasion, who have been made partakers of the like precious faith with us, thro’ the riteousness of our Lord and Savior Jesus Christ; Grace, Mercy and peace be multiplied unto you, that you may be enabled to hold fast the facts until the coming of our Lord Jesus Christ. And Brethren we are happy to inform you of our present standing, thro the goodness of God we have a goodly number of brethren (consisting of sixty-four) who have followed our Lord Jesus Christ into the Liquid stream and put ourselves under the watch and care of each other as a branch of the church of Christ and believe there is more than that number besides who have lately been brought to rejoice in God. And now brethren you will see by this time that the harvest truly is great and faithfull labourers are very few – pray ye therefore the Lord of the harvest to send forth faithfull labourers more and more.
We are like a young plant just beginning to shoot forth and unless there are some faithfull servants to pull out the weeds we may get choaked yet – O, may God prevent – And now brethren it is the desire of our souls that if it is consistant with your conditions that you would supply us from time to time with some suitable Teacher as it shall be thought proper by you. We have appointed the first Monday in every month for a Monthly meeting and wish to have it established at your Quarterly Meeting. We can not write the particulars with regard to the work at this time; but have chosen the beloved brethren, Josiah Magoon, Abraham Drake, and Simeon Dana for Messengers to declare unto you by word of mouth, hoping they will meet a kind reception, wishing you a happy meeting thro’ Jesus Christ, desiring your prayers always for us that we faint not; but that we may be found with our lamp trimmed and burning for we believe the night is far spent and the day star is arising and may God grant that we may all be so happy to join the happy choir above singing Hallelujahs to God and to the Lamb forever and ever. Amen.
Simeon Dana, Clerk
Newhampton, Jany, 6th 1800”
The revival continued unabated for eight months more until 114 had been baptized and added to the church “all or chiefly by our dear and precious brother, Elder Winthrop Young,” Randall, who attended the last baptismal service, wrote the record.
At the town meeting in 1800 it was voted over protests of the Freewill Baptists, to settle Rev. Soloman Hibbard as the regular minister of the town. At an adjourned meeting in May the members of the new church filed a protest, signed by 46 men, stating they “had o fellowship with raising money to pay those who preach for hire or divine for money; and as the constitution we live under gives liberty of conscience we wish to continue a free people and desire you not to tax us with any part of such sum or sums as we are determined not to pay it.”
As yet the new organization had no church building but they requested the Quarterly Meeting to be held here in May of that year and won reluctant consent of the town fathers to use the combined meeting house and town house for that purpose. Rev. I.D. Stewart in his Freewill Baptist History tells the story of this quarterly meeting, which portrays vividly the zeal and fervor of the early church members. We quote in part; “About 40 Christian friends on their way to New Hampton arrived at the farm house of Samuel Crockett (in Meredith, now Laconia) just before noon. He kept pilgrim’s tavern and would them all stop and dine. Two hours were spent in cooking, eating, prayer, singing, and devout conversation; when, man and beast being refreshed, they journeyed onward to Meredith where a meeting was held in the orchard of Deacon Pease. By the time they were ready to depart the next morning the procession numbered 100 strong, all on horseback, constituting an imposing and holy cavalcade. Randall led the van and a couple of hours ride brought them to the place of meeting. As they approached all united in a song of praise. The hills and woods resounded with the song and the effect upon themselves and those at the house of God who bade them welcome was peculiarly impressive. The business of meeting soon commenced and the most beautiful order was observed through the whole audience of 500 in number. As they reassembled the next day it is said the glory of God so filled the house that there was no room to enter upon business for the space of two hours and upwards. The scene was indescribably glorious.”
Before the meeting house was built Sunday services and the monthly conferences were held at Capt. Hanaford’s, Jeremiah Marston’s, and in Abraham Drake’s barn. In April, 1802, Abraham and Nathaniel Drake and Elder Magoon were appointed to “take oversight in building the meetinghouse”. In July of the same year Jeremiah Marston gave a deed to the land on which the building stands. The tract was taken out of the 11th lot in the third range. He was paid $10 for the lot. Apparently the construction was well started by that time as one of the bounds given is “a semi-circular wall around the meeting house”. In October the records tell, “took hold of business of meeting house. The brethren pretty freely offered materials and concluded to try to cover it in this fall”.
The building was first used, according to the records, in December. 1802, the occasion being the ordination of the first elders and deacons.
Quoting again from the records;
- “Dec. 6, 1802 committee from Qrt meeting met with monthly meetings to look into qualifications of our gifts, appted conference tomorrow at 10 o’clock at Bro. Abraham Drakes.
- Dec. 7 met after prayer and singing called on Simeon Dana to give a relation of his mind with regard to being called to bear a publick testimony of the gospel which he did to their satisfaction. Then called on Bro. Josiah Magoon who accordingly gave a relation of his mind and was accepted. Night drew on which obliged us to adjourn the business until tomorrow morning.
- Dec. 8 met according to adjournment and enquired into qualifications of Jas. Huckins and Nathl. Perkins as deacons and concluded they are qualified.
Then repaired to the new meetinghouse, began by singing a hymn. Elder Richard Martain gave a word of exhortation and prayer. Then Eld. Benjamin Randall preached a discourse from 1 Cor. 9-7. Then led Josiah Magoon and Simeon Dana forward and laid hands on them and Eld. Randall prayed at laying on of hands and gave the charge. Then Eld. Martin gave the right hand of fellowship and made the closing prayer and acclaimed them Evangelists in the Connection of freewillers (so-called) and the charge over the Monthly Meeting in New Hampton in particular.
Then led Brothers James Huckins and Nath’l Perkins to serve as deacons and laid hands on them and gave a charge (after declaiming their duty) to be faithful to the same. Then met on adjournment and gave Elders Josiah Magoon and Simeon Dana each a certificate”.
Deacon Nathaniel Perkins was the father of Rev. Thomas Perkins. Deacon James Huckins was the ancestor of the many members of that family who have helped guide and direct the church through its 150 years and who have given generously of their time and money whenever need arose. Probably in every generation of the family there has been one member to succeed to the post first held by Deacon James Huckins.
In 1810 it was voted to complete the meeting house and sell the pews at public auction. The committee of Abraham and Nathaniel Drake, Joseph Young, Levi Smith, and Thomas Perkins made an agreement with Stephen S. Magoon who finished the interior and made these pews for $300. The records mention “much discussion and conversation about the business” and tradition says there was a hot controversy over the question of building pews to replace the original rough benches. Dissenting members felt their brethren were becoming too worldly and thinking too much of their personal comfort to desire these “luxurious” pews and some members were so troubled they walked the floor all night as they wrestled with the problem.
Stephen S. Magoon, son of Elder Josiah, was a cabinet maker. Articles of furniture made by him are still being used daily in households in this neighborhood. He made these pews and finished the interior and brought in his account in September, 1810. He exceeded the $300 appropriation by 55 cents. His account shows he worked 66 days for $1 per day and two helpers, William and Rufus, worked 115 and 66 days respectively. William was paid four shillings a day and Rufus three shillings or 50 cents. We wish we knew their last names but they do not appear in the record. $15 was paid for nails, $25 for plastering and $60 for boards, joists, and planks.
Some members paid their share of the bill by working for “Squire” Magoon or by giving him their notes, his ledger shows, and the final balance of $274.72 was paid in 1812.
In the early years members came from long distances and several surrounding towns to attend this church, from Holderness Village, now Ashland, sections of Center Harbor, Meredith and Bridgewater. As the years passed these people formed churches in their own neighborhoods, some of them being first a branch of this church and then an independent unit.
In 1804 the first Bridgewater church was formed, in 1808 the second New Hampton or Fisk church was organized and in 1810 the Meredith Center Church.
The Holderness Village Members organized a branch there in 1818 under the leadership of Dr. Dana who kept the records as he did of this church for so many years. The church was reorganized in 1829 as an independent unit but still under the watch and care of Dr. Dana.
In 1836 36 members of the Meredith branch were granted permission to withdraw and form a church there. This was probably the Brook meeting house, long since gone. Eight years later a group of 18 residents of the Center and Straits Road districts left to form a church of their own.
During the first 50 years of the church’s history there were periods when interest waned and Dr. Dana or Joseph Young who alternated as clerks went home from the monthly meeting to write sadly that “only a few attended who soon left, cast down in their minds and hearts”. There were days of revival when the zeal and fervor of 1800 was regained and large numbers joined the church. Then the good elder would exultantly record “a glorious refreshing season” and “a marvelous outpouring of the spirit” and note “we parted in love and went to our places of abode rejoicing”.
One of these revivals occurred in the “cold year” of 1816 the season in which there was no harvest, frosts occurring every month in the year. Whether the straits in which people found themselves drove them back to the church, we can not say.
Through the 1830’s and ‘40’s’ there are many records of conversations and baptisms and the return of backsliders. In the 1850’s there was another revival.
Many largely attended Quarterly Meetings were held in this church and many noted divines have preached from the high pulpit. This lower seat was built for the deacons, we are told.
Elder Randall, founder of the denomination, visited here many times and on one occasion so great was the power of his preaching his hearers “listened until dark”. All day meetings were then the custom and those who came long distances either brought their lunch or were guests of nearby relatives or friends for Sunday dinner.
Three early leaders of the church merit especial attention. They are Elders Magoon, Dana and Perkins.
Elder Magoon, oldest of the three, was a native of Kingston, where he was born in 1758. He served two years in the Revolution and was present at the fall of Fort Ticonderoga. Coming to New Hampton in 1793, he purchased the farm where Ralph Huckins now lives. He cleared the land and erected the large set of farm buildings there.
Elder Magoon was ordained in 1802 with Dr. Dana and the two worked together until the death of the older man in 1838. In addition to his leadership in this church Elder Magoon made numerous visits to towns in Maine and Vermont as an itinerant preacher. He remained active in the work until after his 80th birthday and almost yearly additions were made to this church under his leadership. Among his descendants were several noted ministers, educators, and lawyers.
Dr. Dana was born in Lebanon in 1776. He attended Dartmouth College and became a physician. The first glimpse we have of Dr. Dana is as a young man of22 riding gaily into this community with his worldly possessions packed in saddlebags. He apparently felt this was a healthy town and care of the ill would not provide a sufficient outlet for his boundless energy, since on his arrival here he told Josiah Magoon and the other leaders in the neighborhood he was prepared to teach the district school, singing school, and dancing school in addition to practicing medicine.
The stern old elders lost no time in putting the brash youth in his place. They were no doubt delighted to have him take the district school, – probably there were very few country districts in those days fortunate enough to have a Dartmouth man to instruct the youngsters in the three R’s, – singing school, well, perhaps under certain restrictions, provided the most of the time was devoted to hymns, – but a dancing school, emphatically, no, his services would not be required for this. Converted and baptized by Winthrop Young in the great revival, the remainder of Dr. Dana’s life story might well be written in five words, “He went about doing good”.
He served this and nearby towns both as a minister and a physician for more than a half century until his death in 1853. The Dana home was at the top of the hill a mile above this church in the house now occupied by Mrs. Minnie Smith and her family. Tradition says every evening a candle was placed on a table before the window in the front hall to guide those who came for the beloved pastor and physician when illness or death struck suddenly during the night.
Alternating with Elder Magoon and Perkins, Dr. Dana filled the pulpits here and at churches in Holderness Village, now Ashland, and in North Holderness without pay for many years. He also preached regularly at the Bridgewater churches. He was a leader in town affairs and served as selectman for a long period. He preached his last sermon from this pulpit ten days before his death at the age of 77. We are told the church was filled on that occasion as people came long distances to hear what proved to be his final message.
Always on horseback, his saddlebags filled with medicines, Dr. Dana was a familiar figure around this section. It is said he knew every woods road and bypath and used them as he rode over these hills visiting his patients and parishioners on his errands of mercy. He baptized unnumbered converts to the faith and officiated at ordination ceremonies of many of the early ministers of the church.
His memory has been perpetuated by being attached to this church, and to this section of the town, known as Dana Hill.
Elder Perkins, the youngest of the three leaders, was a native of Haverhill, Mass. and came to New Hampton with his parents in 1796 on his 13th birthday. Joining this church in 1800 he commenced holding services eight years later although he was not ordained until 1816. His 59 years of actual services gave him the longest record of the three men as he remained active until shortly before his death in 1867 at the age of 84.
Elder Perkins attended nearly every yearly conference and quarterly meeting for 65 years and held many responsible positions in the Baptist organization.
Active in town affairs Elder Perkins served 17 years as selectman and for 11 years represented the town in the state legislature. He supported his family largely by his own labors as a farmer and stone mason, receiving little or no pay for ministerial services. Still standing around the town are many of the stone walls he laid for $1 a rod, straight and strong after withstanding the frosts and thaws of more than a century. The Perkins home was on the farm now occupied by Harold Prince, located in the northern part of the town.
Another noted Baptist preacher converted by Winthrop Young was Rev. Samuel Thompson. An active worker for many years but a very modest man he doubted his worthiness to become an elder until 1836 when he yielded to the continued urging of his friends and was ordained. He “did good work”, we are told in this and the Holderness Church until his death in 1853 at the age of 75. He and Dr. Dana died within a few weeks of each other.
Like his co-workers, Elder Thompson was interested in public affairs and during his life represented both his native town of Holderness and New Hampton in the state legislature. The death of Elder Perkins in 1867 marked the passing of the last of the early church leaders. During succeeding years interest waned, dissention crept in, church attendance dwindled, and finally services were held here only at rare intervals.
A momento of this unhappy period is still preserved in this meeting house in the plaintive poem that can be seen on the wall of the pew to the left of the south door. This verse was written, we are told, by Samuel P. Smith, who sometimes came to the deserted meeting house to sit alone in his family pew and recall days when the church was filled as neighbors came from far and near to worship. The words of the still decipherable poem are as follows:
“Oft have I sat within these walls,
And heard the gospel sound,
The people were united then,
Religion did abound.”
In the early 1870’s this church became a branch of the New Hampton Village Church that had been organized in 1853 when the school was moved from the Center, now known as the Old Institution, under the new Freewill Baptist leadership. Some of the members of this church, who lived nearer to Ashland, transferred their membership there.
For the next few years this meeting house was neglected and for a time it seemed likely the building would go the way of so many other rural houses of worship. But brighter days were ahead and that tragedy was averted.
In 1880 Dr. A.J. Gordon, pastor of the Clarendon street Church in Boston and founder of Gordon College, returned to this, his native town. Visiting the old church, which he found closed and in bad repair, Dr. Gordon called on Deacon Edwin M. Huckins, Kendrick W. Smith, William R. Dearborn, and other families in the neighborhood and suggested steps be taken to restore the building and that services be held here once more. During that summer Dr. Gordon held several old time all day services, donating the collections to the repair fund. Over the next few years the meeting house was restored and repaired but care was taken to preserve its individuality in every respect.
The Village Church members rallied to the cause as did many friends from the surrounding towns. At the left of pulpit is a list of 171 persons and business firms who contributed to the fund. Only five of the persons whose names appear there are still living. They are Frank E. and Erwin M. Huckins, Fred A. Young and George P. Munsey of Laconia and Charles Small, formerly a resident of this neighborhood, now of Ashland.
Several baptismal services were held during this period, the first being conducted by Dr. Gordon himself. After his death, his widow and his family continued their interest in the church through the years. Rev. Arthur Gordon has preached here many times. Ernest Gordon, who sends greetings to us today although he is unable to be here, conducted Bible classes here for several seasons, walking from his summer home on Gordon Hill each Sunday. Mrs. Theodora Gordon Hall and her daughter started the Sunday School classes again in the late 1930’s after none had been held for several years.
The events of recent years are too well remembered to need recalling in detail. Support from many sources has kept the doors open for services during the summer months each year and has assured preservation of this historic building. Time does not permit listing all those who have given freely of their time, talents, and money to these ends. Pastors from the Village Church, nearby towns, and the Laconia Missionary and Alliance tabernacle, and summer residents and visitors have filled the pulpit.
A major repair project in 1934 won generous support from many friends.
Rev. James T. Jones, who delivered the message today, conducted services for several years in the 1930’s and was assisted by John Ruel of Laconia.
For the past five years the work has been led by Rev. C. Francis Anderson of Laconia, who has conducted services in the meeting house in the summer months and at the Hanaford schoolhouse during the rest of the year. It marks the first time in many, many years that church services and Sunday school classes have been held the year round in this little community and in closing this historical sketch it is at the same time a duty and a pleasure to pay tribute to not only Mr. Anderson but to Mrs. Anderson and the other members of their family for their faithfulness and their interest in and devotion to the Dana Meeting House.