The early inhabitants of Goffstown were a religious people. Those who settled on the southerly side of the river were Scotch Presbyterians, and they and their ancestors received their early religious instruction from Rev. David McGregor at Londonderry. Those who settled upon the northerly side were mainly Congregationalists, and received their early religious training and impressions from the Congregational ministers of Amesbury, Newbury and Salisbury, Mass. Those who came from Hampstead had listened to the preaching of that eminent divine Rev. Henry True, whose memory they revered for many years.

It was a common occurrence for some of the early inhabitants to go to Hampstead to attend divine worship, and also have their children baptized. It was but natural, therefore, that they should take measures to secure ministrations of the Gospel for themselves and families at home.

Accordingly as early as 1757, while yet in the propriety, they petitioned the prudential committee to call a meeting setting forth that they were in want of preaching, and Thomas Karr was directed to hire a minister to preach four days until the next March, and authorized to draw the money from the treasury to pay the same.

At the first annual town meeting held after the incorporation, at the barn of James Karr, it was voted that 100� old tenor be raised for preaching, and Dea. Thomas Karr and Asa Pattee be a committee to expend the same, one half of the preaching should be at James Karr's, and the other half at John Smith's.

At the annual meeting in the spring of 1763, 200� was raised to hire preaching for the ensuing year, and Benjamin Stevens, Samuel Richards and Thomas Karr were the committee, and the meetings should all be held at James Karr's, and later, one day's more additional preaching was voted this year in excess of that procured for 200�. James Karr lived where G. Ernest Whitney now lives, and the barn where the meetings were held was upon the southerly side of the highway.

In the year 1764, 300� was raised for preaching, 200� to be expended at John Smith's and the other hundred to be equally divided on each side of the Piscataquog River. The river was not taken into consideration in regard to the money to be expended at John Smith's, and all could assemble there, but with the last 100� it was different.

At the annual meeting in 1765, the same amount was voted as the preceding year, to be expended by Moses Wells, Capt. James Karr, and William McDoell, and the services were to be held at the barn of Dea. Thomas Karr.

In 1766, 150� was raised, to be expended by the selectmen at Capt. Karr's and John Smith's equally. They were evidently in arrears for the preaching of the preceding year, as at this meeting it was voted "that the town pay for what preaching that was preached at Capt. Karr's."

At the annual meeting in 1767, only 9� was raised for preaching, which should eb [be?] expended at the barn of Thomas Karr, Jr., and the barn should be made comfortable. The small amount raised this year was probably owing to the different value of the currency, since only 3� were raised to defray town charges.

In 1768, 4� 10s. of lawful money was raised for preaching which should be at James Eaton's barn. James Eaton lived a short distance easterly of St. Anselm's College. The following year 1769, the meeting-house was so far completed that they could assemble there, and 60� was voted for preaching, to be expended by Samuel Blodget, Benjamin Stevens, and Thomas Shirla.

At a special meeting held August 31, it was voted "to keep Mr. Currier four days," probably meaning four Sabbaths, and that 16� be raised to pay the charge of preaching this present year. It is not improbable that he had preached before, and that the people wished to hear him further with regard to a permanent settlement, since October 24 of this year Samuel Blodget, Asa Pattee and James Karr were chosen a committee "to trete with Mr. Currier in order for a settlement."

The committee proceeds to draw a kind of a contract which they lay before the people of the town, and on the 15th of February, 1770, the same was approved and a call is extended.

The following is illustrative of the manner and kind, in which a minister in those days was expected to receive compensation:

   "The propriety Right of Land Which is mentioned in the Charter of Goffstown to be given to the First Settled minister to be a full and ample reward for that part called his Settlement and thirty pounds Starling money of Grate Brittean or Equivalent there to in Such Bills or Species as is Commonly passing between man & man in this province pr. year, for the first five years and also a further sum of ten pounds starling pr year, for the first five years after this settlement to be paid him in Corn and labour of Each near Equivalent at the Common prizes they Either pass at in Each year as it becomes due that part Called corn to be Delivered at his house or place of abode in Goffestown Between the month of December and the May following and that part Called the Labour Sum time in the Sumer Season unless the Said Mr. Currier Shall prefor aney other Seson and at the Expiration of the Expiration of the first five years as mentioned above then his Sallery is to be forty-five pounds Starling pr. year to be paid him annually in the same spaces and manner as the first mentioned thirty pound Starling During the Said Mr. Joseph Currier Natural Life or untill he Shall be Regularly Dismissed in this Letter Case this agreement to be Voyde it is to be understood that this agreement is to take place upon the sd Curriers Acceptance provided he Shall Emidiately after preach the Gospel Constantly in this town and be Regerly Setled or ordained in Conveniant time after which the sd Currier is to have all Benefits or adventages from the Parsonage Right."

Evidently Mr. Currier did not approve of the terms offered, for in May, 1770, 40� was appropriated for preaching the preaching the present year, which was expended for other candidates, and the matter of settling Mr. Currier was apparently lost sight of. There seems to have been about as much contention and delay in the settlement of the minister as in the building of the meeting-house.

On July 15, 1771, a committee of seven was appointed to again treat with Mr. Currier in order for a settlement, and agreed to give him forty pounds for the first five years, after which forty-five pounds sterling and at the commencement of the eighth year he should have an increase of five pounds additional. And the town clerk was instructed to furnish Mr. Currier with a copy of the vote, to which he made the following reply:

To the Inhabitants of Goffstown.
Beloved:
   Inasmuch as through the permission of Divine Providence, your attempts to settle in the order of the Gospel have been disappointed, and through the overruling Providence of God I have been reinvited to preach the Gospel among you, and find that your disposition towards my settling with you seems at present, so far as I can learn, not to be alienated or divided by our former parting and the trails that you have made since in order for a greater union among yourselves, by hearing other candidates for the work of the Gospel ministry have not succeeded, I may, I think, look upon the renewed call as a call of Divine Providence notwithstanding the uneasiness of some who dispositions arising merely from the form of governing the church, I cannot account a sufficient discouragement to my settling with you, and which I hope through the interposition of divine goodness will soon be removed. I therefore now accept of your invitation and purpose by the will of God to devote myself to his service in the work of the Gospel ministry among you, and being sensible of my own imperfection and humble dependence on the Grace of God, I ask your prayers continually for me, and wishing grace, mercy, and peace may be multiplied unto you, I remain ready to serve you in the Gospel of our common Lord.

Joseph Currier.

Upon Mr. Currier's acceptance, it was decided to hold an ordination on Wednesday, the 30th day of October, 1771, and that the town invite three ministers to assist in the ordination: Rev. Daniel Emerson of Hollis; Rev. Henry True of Hampstead; Rev. Giles Merrill of Plaistow; that Samuel Blodget invite two, and Mr. Currier five. The names of the others are not found.

At the same meeting in which the town voted to extend a call to Mr. Currier, a number of voters filed a statement certifying that they were Presbyterians by profession, and they did not as yet see themselves in duty bound to settle a man of another persuasion, and about a month later they filed a remonstrance against the settlement of Mr. Currier, and also set forth that they should not pay any part of his rates. The matter once started like other troubles still further augmented, and on the 2nd of November, 1771, immediately after the ordination of Mr. Currier, they petitioned to His Excellency John Wentworth, Esq., praying that they may be a distinct society and may be in a legal capacity of levying parish charges.

Over against this a counter petition was presented to Governor Wentworth, signed by three times as many voters as the former petition, setting forth in brief terms that the town of Goffstown was unable to support two ministers of the Gospel, that some of the inhabitants were very poor, that considering the inconvenience, in their weak circumstances of sustaining two parishes, they had offered to the Presbyterians that if they would assist and dwell together as people professing Godliness should, when the town was able to support two ministers they would assist them in building a meeting-house so far as they had assisted in building the present one, and this proposition they had rejected.

They further entreated the Governor to consider their circumstances at present, and in the future if made into two parishes, neither would be able to support a Gospel minister.^[1] The Governor notified the petitioners to appear and show cause, and Samuel Blodget, Samuel Richards, and Capt. James Karr were appointed a committee to make answer thereto, and twelve pounds lawful money was raised to pay the charges.

The Presbyterians were not successful in sustaining their case, but as a kind of compromise in the matter, the town voted to discharge all Presbyterians and Anabaptists from paying their ministerial rates in the year 1772. The parish rates of the Anabaptists were applied toward the Baptist preaching at Hopkinton.

A Presbyterian Church or society was probably formed that year, as the Rev. Dr. Gerould gives the following: "ordered a certificate be delivered to the Presbyterian Society of Goffstown manifesting their being under the care of the Presbytery." This was at a meeting of the Londonderry presbytery held May 13, 1772, at Newburyport, Mass.

After the ordination of Mr. Currier, matters both religious and civil, were far from pleasant. His pastorate resulted in no good and was very detrimental to the interests of the youthful church. The Presbyterians and Anabaptists were antagonistic to the Congregationalists, which rendered matters in town very unpleasant.

In addition to this Mr. Currier proved a very intemperate man, which made it very unpleasant for his people and, before the expiration of three years, the church determined to be free of him, and passed the following resolution: "Resolved unanimously that it doth fully appear to us who profess to be of the Church of Christ in this place, that the Rev. Mr. Joseph Currier our unworthy Pastor has for sometime past manifestly shown himself to be infamous, often infatuated, thereby rendering himself unworthy to administer the Sacrament of the Lords Supper or preach the Gospel amongst us, in consequence of which, we are determined not to hire him any more in his public administrations."

They called the friendly aid and assistance of six of the neighboring churches, whether Mr. Currier would join in calling a mutual council or not, although but five were represented. In accordance therewith Rev. Mr. Timothy Walker of Concord, Rev. Mr. Daniel Emerson of Hollis, Rev. Mr. Giles Merrill of Plaistow, Rev. Mr. Henry Emery of Pembroke, Rev. Mr. Stephen Peabody of Atkinson, and their respective churches, were invited by a committee consisting of Dea. Joseph Dow, Dea. Joseph Hadley, and Mr. Samuel Richards.

The same committee served a notice upon Mr. Currier of the intents and purposes of the church. The fourth Tuesday of July, and the meeting-house, were the time and place appointed for the assemblying of the council.

Mr. Currier, probably not caring to appear before a council, wrote a personal letter asking of the town and church a release and dismission from pastorate relations and promising upon his part that said release and dismission should operate the same as if he had been discharged by an ecclesiastical council. And the town and church on the 29th day of August, 1774, voted his dismissal.

Rev. Joseph Currier was born in Amesbury, Mass., March 8, 1743, was a graduate of Harvard College, in the class of 1765, and studied theology in private. He removed from Goffstown to Corinth, Vt., where he died July 24, 1829, aged 86.

It was the year before the commencement of the Revolutionary War when Mr. Currier was dismissed from preaching in Goffstown. The state of religion at this time was very low in town. The principal contributing causes were the intemperance and dissipation of Mr. Currier during his pastorate, and the antagonistic feeling which previously existed, and to a certain extent still remained between the Congregationalists and the Presbyterians.

A period of seven years was to intervene before the townspeople would have another settled minister. Dark clouds of adversity hung over the colony. The prospect of being plunged in war with the mother country, the division of the parish rates, the hard struggle for a livelihood did not present a very flattering outlook. In the midst of their adversity, there never was a people to whom the Latin adage, "Fidus et andax" (faithful and brave), could be more appropriately applied than to the early inhabitants of Goffstown.

In 1774, at the annual meeting, the town voted "twenty pounds lawful money be raised for preaching the present year," the Presbyterians and Congregationalists each to have their equal proportion to be paid to such minister as each party shall think best. The town further elected Moses Kelley, Samuel Blodget and Samuel Richards, a committee to hire preaching for the Congregationalists, and John Dinsmore, Alexander Gilcrest and Robert McGregor for the Presbyterians. Likewise a vote was passed "That the Anabaptists have liberty to bring in one of their ministers, into the meeting 'hous' on their own cost when the Desk is Empty."

It would be very unreasonable to suppose that anything could prevail except harmony after the passage of the foregoing votes, as each religious persuasion could be represented and have their parish rates denominationally applied.

At this time the selectmen were empowered to have the care and custody of land that was reserved for use of the ministry, for the ordained minister, and the school right, and to take such measures as they think will be for the best interests of the town.

The succeeding year (1775) it was "voted to hire six days more preaching this year," and "that Mr. Worster have pay for one day's preaching this last year." At a special meeting holden April 27, 1775, "voted that the committee for hiring preaching desist from disposing any more money until further orders," and in 1776, thirty pounds lawful money was raised for preaching, and the money to be divided in proportion as it was last year, and the committee elected clothed with the same power as the preceding year.

The Rev. Nathaniel Worster had been preaching in town, and it was the minds of some that a minister should be installed and representatives of all denominations were invited to offer their objections, if any they had, but this was as far as the matter got, as the subject was speedily dismissed. Among other votes this year pertaining to the meeting-house is the following: That the ministerial pew in the meeting-house be appropriated "to those that is best Skilled in Singing at the present." There is no record of any examination as to proficiency of those who occupied the ministerial pew.

In 1777 the same sum was raised, two-thirds to go to the Congregationalists and one-third to the Presbyterians, and Enoch Sawyer, Thomas Saltmarsh, Enoch Page, William McDoel, John Taggart, John Dinsmore, composed a committee to expend the same. This money was not expended this year and the next year the same amount was raised, and both years' money expended.

In 1779, nothing was raised for the support of the Gospel, but in 1780, twenty-five days' preaching was voted, and the town have two committees, to expend the same.

During the years 1779 and 1780 a Mr. Thurston and Mr. Cotton preached in town, but there is no further record of their ministry except the fact that the town was indebted to them for their services, which was brought before the townspeople for action in the spring of 1781.

No further action was taken to secure a pastor until the 23rd day of August, 1781, when a church meeting, held at the house of Col. Moses Kelley, "voted to give Rev. Cornelius Waters a call." This event was entirely under the supervision of the Congregational Church, and the town took no part. The churches in Sutton, Amherst, Merrimack, Pembroke, Plaistow, Atkinson and Hampstead were invited to constitute the council.

The sixth day of December was observed by the church as a day of fasting and prayer, "preparatory to the important transaction." The 24th day of December was a day set apart for the ordination, and the churches of Hollis, Concord, Warner and Hopkinton were further invited to act as a council.

The council convened at the home of Col. Moses Kelley, and Rev. Henry True of Hampstead was moderator. Rev. Jeremiah Barnard of Amherst was scribe. The charge was given to the pastor by Rev. Henry True; Rev. Jacob Burnap gave the fellowship of the churches; Rev. Giles Merrill of Plaistow the ordaining prayer. By vote of the parish he was to receive 100� lawful money, as a settlement, and 70� annually for the first five years, and 80� thereafter annually during his ministry, his salary to be paid in Indian corn at 3s. per bushel and rye at 4s. per bushel, wheat at 6s. per bushel, best of port at 4 pence per pound, beef at 2 1/2 pence per pound, butter at 7 pence per pound, flax at 7 pence per pound, fleeced wool at 2s. per pound, and any other article necessary in a family in the same proportion, twenty cords of merchantable wood, delivered at his house, one third of salary to be paid in money and the other two-thirds in the above named articles.

Mr. Waters also found time to teach a grammar school, for which in the spring of 1788 the town allowed him the munificent sum of eighteen shillings. The parish was slow in paying the cash part of the salary to Mr. Waters, and there is no especial record bearing upon the payment of the merchandise except that the wood be sold at vendue to the lowest bidder, that it be set up in five lots, and the purchasers have liberty to cut it on the parsonage land, and further voted that the parish purchase two quarts of brandy, at the expense of the parish, for the vendue of Mr. Waters' wood. Moses Kelley was vendue master and probably the sale was well attended.

In place of his settlement the parish purchased for him the place at Grasmere known as the Enoch P. Sargent, or William D. Hopkins farm, upon which he lived during his pastorate. At the termination of his pastorate in Goffstown, he accepted a call to Ashby, Mass.; he then exchanged his Goffstown farm for Jacob Upton's farm there and Upton moved to Goffstown.

The long continued trouble between the Presbyterians and Congregationalists was brought to a culminating point in January, 1781, when a vote was passed authorizing two separate parishes in town, and the Presbyterians agreed to relinquish their rights to the two lots of land on the north side of the river to the Congregationalists, and the Congregationalists agreed to relinquish their rights to the two lots on the south side of the river to the Presbyterians.

These lots were known as the parsonage lots, and were reserved in the grant of the town by the Masonian proprietors. The Presbyterians agreed to release to the Congregationalists what they did in the meeting-house, and the Congregationalists in turn agreed to substantially aid the Presbyterians to the said amount when they shall construct a meeting-house. Furthermore, a committee was appointed to prepare and present a petition to the General Court, requesting that the votes passed may be legalized by a special act in the General Court.

The petition was presented and the Congregational and Presbyterian societies were each to be known by their respective names, and as such were duly incorporated under the laws of the state of New Hampshire, March 31, 1781, and Col. Moses Kelley was authorized to call the first meeting of the Congregational Society, and Alexander Gilchrist for the Presbyterian Society.

This harmony was of short duration. Before two years had elapsed more antagonism existed between the societies, and the individual members of each, than ever before. The Presbyterians petitioned the Committee of Safety, and afterwards petitioned the Honorable Council and the House of Representatives alleging that they were denied their rights and privileges, and humbly hoped that the Council would interpose in their behalf.^[2]

The pastorate of Mr. Waters was far from pleasant, for during the latter part of his pastorate the records are replete with cases of dissensions in the church. Charges were preferred against various individuals, and an ecclesiastical council was called to try and effect a settlement, but they were unsettled, a day of fasting and prayer was observed, but the difficulties continued. A certain faction in the church was determined that Mr. Waters should leave, and the following vote recorded May 4, 1795, is self-explanatory: "By request of the Pastor the church voted that the pastoral relations between them and him be dissolved," and the following is appended to the vote: "Notamdum Bene!! The above vote was past at the east end of the meeting house on the Common at the time of holding the annual parish meeting by adjournment, and the chh condesended to do it (in part at least) in order to quiet the violence, rage and confusion which prevailed in a distracted party of the Church and parish in the parish meeting!!!"

Those who were so bitterly opposed to Mr. Waters had carried their point and won the day, which was evidently the height of their ambition. They ceased to attend church or help support the Gospel, and expulsion from the church soon followed. (For sketch of life of Mr. Waters see genealogical record.)

From the dismissal of Mr. Waters in 1795 until September, 1801, the church was without a settled minister, although preaching was maintained a portion of the time. The Presbyterians up to this time had more or less preaching in private houses and barns, but never had a house of worship or settled minister.

On December 29, 1801, a plan of union for the Presbyterian and Congregational Churches and parishes was adopted. This plan of union had been formulated some years before, and it seems, by the kindly aid of neighboring ministers, a draft was formed which the Presbyterian and Congregational Churches of Goffstown adopted, and they became one under the name of Presbyterian Congregational Church of Goffstown, and upon the adoption of this plan of union, a call was extended to Rev. David Lawrence Morril, to be come pastor of the church.

Mr. Morril had evidently supplied here preceding this, since upon the last day of August the town voted to hire him six months to preach in the meeting-house. A committee consisting of William Story, Jonathan Stevens, Thomas Warren, Matthew Richardson, and John Little, for the Congregational Parish, and Alexander Todd, Robert Moore, Thomas Shirley, Philip Ferrin, Alexander Gilchrist, for the Presbyterians, were selected to notify him.

A parish committee in conjunction with a committee of the church was chosen to prepare and present to Mr. David L. Morril a regular call to settle in the Gospel ministry, and other committees were chosen as were necessary.

The third day of March, 1802, was the day set apart for the ordination and installation. Rev. Mr. Ebenezer Hazeltine of Epping preached the ordination sermon: II Corinthians iv:5, "For we preach not ourselves, but Christ Jesus the Lord." Rev. Walter Harris of Dunbarton gave the right hand of fellowship, and Rev. Solomon Moore of New Boston gave the charge. He received a settlement of $300, and an annual salary of $300.

For the purpose of meeting the desires of the Presbyterians, six elders were appointed: John Richardson, Jonathan Stevens, Thomas Warren, Thomas Shirley, Thomas Kennedy and Robert Moore, the last three originally Presbyterians, and subsequently William Story and John Taggart were added.

After the call was extended to Mr. Morril, as a kind of supposed prelude, a request was presented in the open meeting that all persons who had any objections to offer against the settlement of Mr. Morril, as a minister of the Gospel in this town, to then and there make it manifest, and there is no record of a dissenting voice; but upon the day of the ordination, Caleb Little, Cotton Eaton, and Henry George set forth that they were ever well wishers to all true religion, but pretested against the settling of Mr. Morril, on account of his preaching doctrine that did not correspond with their "seantement." The same old story that previously and has ever since existed: dissatisfaction without allowing an honest difference of opinion.

The unity of the parishes was of short duration and, in 1806, the Presbyterian parish withdrew its support from Mr. Morril, and the Congregationalists assumed the responsibility, and the next year (1807) voted to raise the salary by subscription, probably the first year anything of the kind was attempted.

The ministry of Mr. Morril was successful; he was a man of prudence, of great ability and a wonderful executive; he must have been severely tried by the troubles of his church; intemperance was very prevalent and numerous charges were preferred and members disciplined. On account of physical infirmities he closed his labors with the church on the 4th of November, 1809, and he was formally dismissed by a council July 10, 1811.

He continued to reside in town until 1831. His first residence was on the northerly side of the Mast Road, near Sawyer's Crossing, the house now owned by the heirs of Cornelia Lull. He afterwards built the house now owned by Henry P. Kelley, where he lived during the latter part of his residence in town. (For a sketch of his life see genealogical record.)

In 1816 an ecclesiastical society was organized for the support of the Gospel under the name of "Religious Union Society" in Goffstown, and the same was incorporated December 11, 1816. The constitution states that "the undersigned, knowing it to be difficult to make suitable provision for the support of the Gospel in this town in the ordinary way, and deeming it an object worthy of our most serious attention, esteem it our duty to unite in a society for the purpose of supporting the public worship of God, and do most solemnly bind ourselves by the following articles of agreement into which we have voluntarily entered."

Articles of agreement follow signed by seventy representatives of the East meeting-house and sixty-one representatives of the West meeting-house.

This society took the place of the parish and existed until 1914, when the church, by an act of incorporation, assumed the duties of the society.

After the dismissal of Mr. Morril there was no settled minister until 1820, although money was appropriated for preaching. On July 23, 1817, the church extended an invitation to Rev. Hosea Wheeler, a native of Dunbarton, and graduate of Dartmouth College, class of 1811, to become pastor, and the society stated their approval of Mr. Wheeler as a preacher, and the committee hired him six weeks longer as a candidate for settlement. There is no record of any call, and the next year he went to Congress Street Church, Newbury, Mass.

In the summer of 1819, Rev. Abel Manning was employed and filled the desk for several months, and the church record says that his preaching resulted in a powerful revival, and the society considered the matter of extending a call, but finally "voted to employ him two months longer," at which time he closed his labors. One of his sermons, Job XV:21, upon Eliphaz's reply to Job in his afflictions, which is a fair sample of his sermons, is written in a very fine and almost illegible hand and treating his subject at great length, and shows a marked contrast when compared with a sermon of Mr. Pitman, whose sermons are written in a fair hand and subject divided. (For further account of Mr. Manning see genealogy.)

This year an article was inserted in the town warrant, "to see if the town will propose any method to provide preaching the ensuing year," and the town "voted that the selectmen prepare a subscription paper to raise money to hire preaching, and that they be a committee to lay out said money."

To render the foregoing more apparent it is necessary to briefly refer to the legislation bearing on the support of the ministry in New Hampshire preceding 1820.

In 1714 a law was passed in New Hampshire whereby towns could agree with the minister for the supply of the town, and what annual salary should be allowed him, and the minister so made choice of and agreed with should be considered and settled minister of the town, and rates and assessments upon the poles and property of the town for the payment of his salary should be made. The law also provided that no person under a pretense of being of a different persuasion should be excused form the payment of said tax, but made further provision that those who were conscientiously so, and constantly attended public worship according to their own persuasion, should be excused from the support of the ministry of the town. Under this law some as Baptists had their denominational rates applied at Hopkinton, and others as Episcopalians, at Newburyport.

This law remained in force until 1791, when it was amended by omitting the "conscience and constant attendant exemption."

The act of 1791 read as follow: "The inhabitants of each town in this State qualified to vote as aforesaid; at any meeting duly warned and holden in such town, may agreeably to the constitution, grant and vote such sums of money, as they shall judge necessary for the settlement, maintenance and support of the ministry, schools, meeting-houses, etc." And every taxpayer under this law was liable to contribute his share for the support of the Gospel of whatever creed the majority of the voters might decide. Dissatisfaction became apparent, agitations began on the part of those of different religious belief, or of no religious belief whatever, against being compelled to contribute to the support of preaching.

Individuals began the filing of certificates that they professed themselves to be of a different religious denomination, and that they intended to support the Gospel in this way and that, apparently basing their claim upon the constitutional Bill of Rights, Article 6.

Societies of different religious creeds began to increase. That element which was opposed to taxation for the support of the Gospel was constantly increasing. Those who belonged to the Congregational Society recognized the injustice of the law, and finally on July 1, 1819, "The Toleration Act," as it was called, was passed, which was simply the striking out from the law of 1791 the power which towns held to raise money by taxation for the support of preaching and building meeting-houses. And since that date public worship has been sustained by voluntary contribution and by the formation of religious societies having corporate powers to raise and assess money for the support of the Gospel.

At the annual town meeting in March, 1820, a vote was passed, whereby a custom was inaugurated that continued for sixty years. When the selectmen took the annual invoice, they ascertained to which denomination each taxpayer wished his part of the parsonage interest money to be applied, and the money was divided as requested.

On September 4, 1820, it was voted unanimously to invite Rev. Benjamin H. Pitman to settle over the church in the Gospel ministry, and he filed his letter of acceptance September 9. He was ordained October 18 of the same year. The order of exercises was as follows: Rev. Mr. Colman of Tiverton, R. I., ordination sermon; Rev. Mr. Harris of Dunbarton, charge; Rev. Mr. Bradford, of New Boston, ordaining prayer; Rev. Mr. Sawyer, of Henniker, right hand of fellowship; Rev. Mr. Bradford of Francestown, introductory prayer; Rev. Mr. Hatch of Hopkinton, concluding prayer.

It was the custom then for churches to make contracts for settling pastors for the term of five years and, when the end of the period for which Mr. Pitman was hired was drawing to a close, the church requested that he should remain as their pastor.

Mr. Pitman declined to remain and a council was called November 16, 1825, which dismissed him and the church voted to accept the result of the council. He left the church in good standing, having faithfully performed his duty, and both council and church united in recommending him to the fellowship and employment of churches wherever God in his providence saw fit to call him. When Mr. Pitman closed his labors in Goffstown, he was thirty-six years of age and resided upon the Mast Road, upon what is called the Benjamin Leach place, now owned by Ida J. Carpenter. (For a more full account see genealogical sketch.)

In 1822, Hon. Thomas W. Thompson, deceased, under his will made the Religious Union Society of Goffstown the devisees of certain real estate consisting of one eleventh part of lots No. 4 and No. 7 in the 12th range, No. 5 in the 13th range, No. 57 in the 14th range, together with his interest in the Ayer Lot, so-called, all in Goffstown, for the following use: the income of said lands shall be always appropriated by the said Society for the support of the Gospel ministry of the Congregational order in Goffstown, and in case of sale the interest derived from the avails of said lands shall be used likewise.

Very soon after the dismissal of Mr. Pitman, Rev. Henry Wood, who was born in Loudon, a Dartmouth College graduate, a fine student and a temperance man, began preaching in Goffstown, and the following February a call was extended.

The day appointed for the ordination was May 31, 1826. The council convened at the home of David L. Morril, then governor of New Hampshire, and the following exercises took place: introductory prayer by Rev. Mr. Bouton of Concord; sermon by Rev. Mr. Bradford of New Boston; consecrating prayer, Rev. Mr. Burnham of Pembroke, charge, Rev. Mr. Harris of Dunbarton; fellowship, Rev. Mr. Burnham, and at the same time, Mr. Jacob Little of Boscawen was ordained as an evangelist, and went to Belpre, Ohio. He was a graduate of Dartmouth College, Class of 1822, Andover Theological Seminary, 1825, and afterwards became quite distinguished.

Mr. Wood was a strong temperance man. It was the custom up to this time to use ardent spirits at weddings, funerals, and in fact all public gatherings. When the minister made parish calls ardent spirits. In the language of Doctor Cochran:

The cases that came before the church for discipline were very numerous, and sometimes there were very few who were qualified to sit. With the coming of Mr. Wood began a change. He first denounced the use of ardent spirits at the burial of the dead, and in 1829, he with a few others were instrumental in the church passing a vote denouncing the use of ardent spirits in any form except for medicinal purposes. A temperance society was also formed in town, and a committee appointed to canvass the town in the interests of temperance.

Mr. Wood preached occasionally at Amoskeag in 1825-26, and taught a select school two autumns in Capt. John Smith's Hall, where Mrs. Joseph Whittemore's house now stands. His ministry was very fruitful of results, and the church was extremely desirous of his remaining longer. His support was rather inadequate which, no doubt, was largely instrumental in the formation of his decision to leave town. During his ministry in town he resided where Dr. Alonzo F. Carr afterwards lived. He was dismissed by a council consisting of Rev. Ephraim P. Bradford from New Boston, Rev. Edward L. Parker from Derry, Rev. John M. Putnam from Dunbarton, Rev. Silas Aiken from Amherst, and Deacon Willard Everett from Francestown.

The council convened on the 29th of November, 1831, at the home of Dea. Jonathan Aiken, and Mr. Wood was formally dismissed, and the best of friendship existed between the pastor and the people. On the following day, the same council that dismissed Mr. Wood ordained the Rev. David Stowell who, like Reverends Wood and Pitman, was engaged for a term of five years.

He proved an able successor to Mr. Wood, and as the expiration of his terms of service drew near, he declined to serve the church longer and his letter of declination was a model of tenderness and affection for the people to whom he had ministered and with whom he had associated during his ministerial labors, also showing great regard for their future welfare. The cause assigned in his letter was sill health. He was dismissed December 15, 1836, by a council.

The council reported that it was expedient to dismiss him, that nothing was found derogatory to his character, and they regarded him as having been a faithful laborer and servant of Christ, and the church unanimously acquiesced therein. While a resident of Goffstown he resided in a house where the residence of the late David Grant now stands, and where Mrs. Stowell died October 1, 1836.

Rev. David Stowell was born in Westmoreland, December 29, 1804; graduated at Dartmouth College, Class of 1829; studied for the ministry with Rev. John Sabin of Fitzwilliam; taught at Derry Academy 1829-31. He went from Goffstown to Townsend, Mass., where he was installed March 28, 1937. He died at Fitzwilliam, October 23, 1845.

In 1828 or 1829 a Congregational Society was organized at Amoskeag, to which a portion of the interest money accruing from the parsonage fund must be paid, and subsequently a Congregational Church was formed.

In one week after the dismissal of Mr. Stowell, a meeting of all persons disposed to contribute for the support of the Gospel was called, and a committee was appointed to act in conjunction with a committee of the church and society. At a subsequent meeting of the church, December 22, 1836, it "voted that the preaching should be at the West Meeting-house," which vote was reconsidered January 9, 1837, and the old custom of holding service two-thirds at the village, and one-third at the Center was resumed.

On the 2nd day of October, 1837, a call was extended to the Rev. Isaac Willey, of Rochester, to become pastor of the church, which was signed by Jonathan Aiken, Moses Poore, and John Stevens, committee of the church; Jonathan Aiken, Ephraim Warren, and John Stevens, committee of the society; and David Steele, Ziba Adams, and Lemuel N. Patten, committee of the subscribers for the support of preaching in the West Meeting-house. A letter of acceptance was soon received from Mr. Willey. The churches in Amoskeag, Bedford, Pembroke, First Church in Nashua, First Church in Nashua Village, New Boston, and Francestown convened as a council on the 23rd day of November, 1837, and proceeded to the installation.

Immediately after the settlement of Mr. Willey, as he was engaged to preach at the West Meeting-house, the members of the church residing at the Center and easterly part of the town, feeling they were neglected by the removal of preaching to the West Meeting-house, upon the 8th of January, 1838, held a meeting at the East Meeting-house, and passed the following request: "To the Congregational Church in Goffstown: We the undersigned members of said church having a desire to separate and form another Congregational Church request you to grant us a letter of dismissal and recommendation to some other Christian Church," signed by sixty-four church members of that section of the town.

This action upon the part of the petitioners and the church was apparently carried on with no antagonistic feelings. In withdrawing they anticipated the formation of a new Congregational Church at the Center, and applied to Rev. Cyrus W. Wallace, who had just graduated from the Theological Seminary and two years later was ordained at Amoskeag, to supply for them. They soon abandoned this idea, realizing that they were taking a great burden upon themselves. This year the meeting-house was built at the Center, which stood where the Methodist Church now stands, and an arrangement was made whereby Mr. Willey should hold services at the village two thirds of the time and at the Center one third of the time as formerly. On this account the letter was withdrawn and the disaffected members remained with the church.

In August of 1842, Mr. Willey sought a dismissal, and a council was called for that purpose, and the principal reasons advanced were first, inadequate support; second, call to preach in two places, whereas by his contract he was required only to preach at the West Village; third, lack of co-operation.

The council, which was made up of able men from the neighboring churches, entertained a very sensible view of the case, advised Mr. Willey to remain, the church and society to be more energetic and increase the salary. They also offered words of encouragement to Mr. Willey and valuable suggestions to the people, and the meeting of the council proved very beneficial.

During the first years of Mr. Willey's residence in town, he resided in the house previously occupied by Rev. Mr. Stowell. About midnight on the 26th of May, 1846 the house was burned with all its contents; the family of ten persons were rendered destitute and homeless. The owner of the house was indicted for arson and tried at Amherst the following fall, but was not convicted, although there was no doubt but that he was the perpetrator of the crime.

Mr. Willey afterwards purchased the residence of the late Calvin Richards, Sr., upon the northerly side of the river, now owned by Mrs. Hattie J. Poore, where he resided during the remainder of his residence in Goffstown. His pecuniary loss was largely made up to him, although many valuable papers were destroyed. He was very instrumental in the erection of the present house of worship which was built in the year 1845.

On the first Sunday of April, 1853, Mr. Willey closed his labors with the church, after a period of fifteen years and eight months, and entered upon an agency for the American Bible Society for the states of New Hampshire and Vermont. He continued to reside in Goffstown until 1875, when he removed to Pembroke. (For further reference see genealogy.) For the remaining portion of the year, Rev. Charles Dame was employed as a candidate, but no call was extended him.

January 19, 1854, a call of the church and society was extended to Rev. Edward Tuxbury to become pastor, which he declined and the following March, the church and congregation extended a call to Rev. Elias H. Richardson of Lebanon to become pastor, who had preached since the first of January. He was a young man, 27 years of age, a graduate of Dartmouth College, Class of 1850, and of Andover Theological Seminary in 1853, a close student and possessed of unusual oratorical powers. He was voted a salary of $700.

A council was called May 17, 1854, for the twofold purpose of dismissing Mr. Willey and ordaining Mr. Richardson. Accordingly the pastoral tie which had existed seventeen years between Mr. Willey and the people was dissolved, and the Rev. Mr. Richardson was installed. The order of the exercises was prayer by Rev. Thomas Savage of Bedford; ordaining prayer by Rev. J. M. Putnam of Dunbarton; charge to the pastor, Rufus Case of Lebanon; right hand of fellowship, Rev. J. W. Wellman of Derry; charge to the people, Rev. C. W. Wallace of Manchester; concluding prayer, Rev. T. P. Sawin of the Mission Church, Manchester, benediction by the pastor.

When Mr. Richardson first came to town, he boarded in the home of Benjamin F. Blaisdell. On October 1, 1855, Robert M. Shirley and Caleb Little purchased the house on East Union Street of Cyrus W. Campbell, for a parsonage, to which he soon moved; it is now owned by the heirs of Mrs. Lucy Jenks.

Mr. Richardson's pastorate was short and in 1856, October 30, he was dismissed by a council, and in December, following, was installed pastor of the First Church in Dover. He was afterwards pastor of the Richmond Street Church in Providence, R. I., The First Church in Westfield, Mass., First in Hartford, Conn., and the First Church of New Britain, Conn., where he died June 27, 1883. In his will he remembered his first pastorate, the church in Goffstown.

After Mr. Richardson's departure, the desk was supplied by Rev. J. W. Poland and Rev. Mr. Rawson until September, when a call was extended to Rev. John W. Ray, which he declined on account of aged parents and other circumstances conflicting with his residence in town, but he was hired as a stated supply, which continued until the first Sabbath in May, 1867, ten years and one month. His labors met with great acceptance with the church, society and people. During his stay in town, he boarded in the family of Deacon Joseph Hadley, where Eliphalet Richards now resides.

John W. Ray was born in Chester December 3, 1814, and graduated at Dartmouth College, Class of 1843; was a successful teacher and instructor from his graduation until 1852; licensed to preach by the Manchester Association October 14, 1846, and ordained as an evangelist June 28, 1853. He died April 12, 1901, in Eureka Springs, Ark.

After Mr. Ray closed his labors, the desk was supplied mainly by Andover Theological students, and prominent among others was Charles A. Towle, to whom a call was extended. Mr. Towle virtually had charge of the supply and filled the desk in person, or otherwise, until July, 1868. He was born in Epsom, June 20, 1837, a graduate of Dartmouth College, Class of 1864, served in the War of the Rebellion as orderly sergeant in Company D, 15th N. H. Volunteers. His services in Goffstown were highly appreciated by the people, and the reason of his declination was his uncompleted course in the seminary. He afterwards became quite distinguished in Illinois and Iowa. He died at Grinnell, Ia., February 22, 1899.

The church, society and people were again without a pastor, which state of things existed for the next five months when, upon the 3rd of December, 1868, a call was extended to Rev. Samuel L. Gerould, which, was accepted by him upon the 11th, and upon the 4th of February, 1869, a council convened for his installation. The installing services were arranged as follows: invocation and reading of hymn, prayer, Rev. Warren R. Cochran, D. D., of Antrim; sermon, Rev. C. W. Wallace, Manchester; charge to the pastor, Rev. T. P. Sawin, Manchester; right hand of fellowship, Rev. G. I. Bard of Dunbarton; address to people, Rev. E. M. Kellogg; concluding prayer, Rev. J. L. Haradon, Baptist Church, Goffstown.

The coming of Mr. Gerould to Goffstown was the commencement of an important era. The church had been without a settled pastor for thirteen years, which had left its influence upon the people. Mr. Gerould was a close student, a man of ability, system and execution. He also came with experience in pastoral work not unlike that required in Goffstown. He was a Grand Army veteran and his service for his country was of great advantage to him in dealing with men. During his pastorate, which was the longest of any the church has ever known, he witnessed many changes both in church in town. He prepared a church manual, which has since been in use and of inestimable value, and was instrumental in preparing much historical matter. His ministerial and parochial labors were very arduous; a few items may illustrate the nature of the work which he performed.

From the record of 1876 we find he preached that year 92 sermons, attended at 150 prayer meetings, solemnized 13 marriages, officiated at 15 funerals, and made 504 parish calls upon 213 families. He also found time to devote to social life where he was an important factor, and serving upon the school board did much to improve the schools.

By way of improvement in the village, during this ministry, the church was enlarged, the chapel built, the town house, the schoolhouse, the Episcopal Church and a number of residences. This church, following the precedent established by many others, July, 1879, abolished that custom which had existed from time immemorial, whereby a minister was expected to preach two sermons each Sabbath.

Upon the 8th of November, 1885, he submitted his resignation, stating that it was almost seventeen years since he was called to the pastorate of this church, and it seemed the time had come when it was his duty to give back the sacred trust, which was accepted by the people, and a council convened on February 20, 1886, to consider the resignation, and the first of March following he assumed the pastorate of Hollis. When Mr. Gerould first moved to town, he came to the house now owned by H. P. Kelley, on south side of the river, where he remained until the parsonage was built, when he moved there. (See genealogy.)

On May 2, 1886, a call was extended to Rev. James E. Odlin, who was then preaching at Pembroke, which was accepted at a salary of $1,000, with the use of the parsonage. He was installed July 1, 1886. The sermon was by Rev. S. C. Bartlett, D. D., LL. D., President of Dartmouth College; charge to pastor, Rev. C. S. Murkland of Manchester; address to people, Rev. Samuel L. Gerould of Hollis; benediction by the pastor.

Among other improvements in the church, during the ministry of Mr. Odlin, was the donation of an organ, by Miss Mary A. Hadley, in memory of her brother, Dea. Alvin Hadley.

In February, 1891, Mr. Odlin resigned and was dismissed upon the 11th instant, by a council of the neighboring churches, accepting a call to a church in Waukegan, Ill., where he remained for a time, and afterwards returned to Lynn, Mass., where he is at present engaged in the practice of law. During the ministry of Mr. Odlin he resided in the parsonage. (See genealogy.)

After the dismissal of Mr. Odlin, candidates were again in the field, and a unanimous call was extended to George L. Todd, formerly of New Boston, then preaching in Brookline, which was accepted at a salary of $1,000, and expense of removal from Brookline, but the church of Brookline declined to release him. In December a call was submitted by the church to Rev. Mr. Means of Dorchester, Mass., but the society failed to concur.

On Jan. 20, 1892, the church and society united in extending a call to Rev. Henry H. Wentworth, which was accepted February 20, and he was duly ordained and installed June 22, 1892, by the following committee: reading scriptures, Rev. C. B. Wathen, Manchester; sermon; Rev. Prof. George F. Moore, Andover Theological Seminary; prayer of ordination, Rev. George W. Grover, Nashua; charge to pastor, Rev. William G. Sperry, Manchester; right hand of fellowship, Rev. Cyrus W. Rev. Richard Wright, Windsor Locks, Conn. Mr. Wentworth was a graduate of Williams College, 1885, and Andover Theological Seminary, 1892.

During the ministry of Mr. Wentworth on October 30, 1896, the 125th anniversary of the founding of the church was observed, consisting of an address by Mr. Wentworth, historical address by Samuel Upton, reminiscences by former pastor, Rev. S. L. Gerould, and on the following Sunday, a sermon appropriate was delivered by the pastor, and letter read from Rev. John W. Ray, a former pastor.

In September, 1902, the society was called to mourn the loss of John M. Parker, who had been an active member for over fifty years, and a greater portion of the time one of the executive committee. On the 2nd of October, the church and society mourned the death of Dea. David Grant; and upon the 20th of November that of Samuel Upton. Resolutions upon the death of each were presented by committees of the church and engrossed upon the records.

On the 12th of April, 1903, Rev. Mr. Wentworth presented his resignation to take effect upon the 25th of May, and his request was granted, having been pastor eleven years, going from Goffstown to Terre Haute, Ind., where he remained some years and afterwards returned to New Hampshire; he is at present in La Jolla, Cal. (See genealogy.)

On the 25th of June, following the resignation of Mr. Wentworth, the church extended a call to Rev. Henry R. McCartney, then preaching at Stewartstown, which he accepted, and he was installed by a council September 16, 1903, and the exercises consisted of sermon by Rev. Calvin M. Clark of Haverhill, Mass.; installing prayer, Rev. B. W. Lockhart, Manchester; charge to pastor, Rev. George H. Reed of North Congregational Church, Concord; charge to people, Rev. W. H. Bolster, Pilgrim Church, Nashua; right hand of fellowship, Rev. A. P. Watson of Bedford.

The next year, 1904, the interior of the church was frescoed and varnished, and new carpet laid at expense exceeding $800.

May 22, 1906, occurred the death of the former pastor, Rev. Samuel L. Gerould, at Hollis; and his body was brought to Goffstown and buried in West Lawn Cemetery. The church adopted appropriate resolutions.

On the 8th of July, 1909, Rev. H. R. McCartney presented his resignation, which the church accepted, and a council called October 14, 1909, formally dismissed him. He went from Goffstown to Meriden as pastor and instructor at Kimball Union Academy. (See genealogy.)

August 12th of this year Kendrick Kendall, a member of the church, and for many years an active member of the society, passed to the great beyond, and appropriate resolutions were adopted.

In December, following the dismissal of Rev. H. R. McCartney, a call was extended to Rev. Dr. W. H. Bolster of Nashua to become pastor, which he declined, and on February 10, 1910, a call was extended to the Rev. David P. Hatch, and the following day the society "voted to concur with the church," and on the 19th of February, a letter of acceptance was received from Mr. Hatch, and April 28 set for the convening of the council.

Upon the convening of the council Rev. Thomas Chalmers was chosen moderator; Rev. Ernest E. Baker of North Weare, scribe; and the program was as follows: prayer of invocation, Rev. Henry R. McCartney, Meriden; scripture, Rev. Charles Ernest White, Amherst; address, "A Minister by Power," Rev. Cornelius H. Patton, D. D., Boston; prayer of installation, Rev. Edwin R. Smith, Concord; right hand of fellowship, Rev. David P. Frazier, Manchester; address to pastor, Rev. Thomas Chalmers, D. D., Manchester; welcome to Goffstown, Rev. E. C. Goodwin, Goffstown; closing prayer, Rev. A. P. Watson, Franklin; benediction by pastor.

In January, 1913, a move was made toward the incorporation of the church, and March 20, 1913, the articles of incorporation were approved, and the church was incorporated under the name of the Congregational Church of Goffstown, N. H. The 10th of May, 1913, the secretary of the state certified that the articles had been recorded, and at the annual meeting of the society, December 31, 1913, the last meeting held by the society, it was voted "That the Religious Union Society of Goffstown, N. H., dissolve, and that the society convey its property, rights, titles and privileges to the Congregational Church of Goffstown, N. H., when it shall assume its obligations.

At the annual meeting of the church holden January 1, 1914, the church "voted to assume the property and obligations of the Religious Union Society," and the Religious Union Society of Goffstown, which had had an organization of 98 years, ceased to exist.

February 18, 1917, Rev. David P. Hatch read his letter of resignation and asked that the same take effect before the 31st day of August next, and upon March 18, the church accepted the same, and Reuben W. Carleton, B. Frank Davis, and Mary A. Warren were chosen a committee to draft resolutions in appreciation of the services rendered the Congregational Church by Rev. and Mrs. D. P. Hatch, also stating their regret in anticipation of their removal. An ecclesiastical council was called April 30, 1917.

The Rev. David P. Hatch was formally dismissed by the council, and resolutions of regret at his removal from the neighborhood and State, and appreciation of his ministerial and literary efforts among us. During his ministry, he resided first in parsonage, and afterward in his own residence on High Street. (See genealogy.)

Following the vacancy of the pulpit caused by the dismissal of Mr. Hatch there were various supplies and candidates until the 17th of June, 1917, when Rev. James C. Simpson, a graduate of Brown University, was engaged to preach for the period of 18 months.

Nov. 11, 1917, an honor roll was presented to the church bearing the names of those young men of this parish who were serving in the World War.

At the expiration of Mr. Simpson's term of service, Rev. Josiah P. Dickerman of Foxboro, Mass., a graduate of Amherst College and Theological Seminary supplied for years 1919 and 1920.