TOPICS
Topic
Management Institutions of Rochester, N.H. in the 18th Century
1722 - 1785 Proprietors tasked to survey, distribute, and manage land distribution
1736 - 1799 Legal formation and development of town government in the 18th Century
Town management was influenced by two types of involved citizens, with a stake in establishing and developing the territory and township. Proprietors were in fact, investors whose responsibilities were defined by the town charter.[1], signed by Gov. Shute in May of 1722. These individuals seldom became settlers of the new towns in which they invested but relied upon the appreciated value of the land when ultimately sold.
Once 60-80 families had been secured to settle the new township, the proprietors could petition the general court of New Hampshire in Portsmouth and, upon approval, form a new township. That authorization carried with it a right to meet in common at a periodic town meeting and elect officers to give the town direction, official standing and carry out taxing authority. The former took place initially on April 26, 1737, at the first town meeting[2] Timothy Roberts, the patriarch of the first settled family, was chosen Moderator, and Amos Main became the first Town Clerk. He would serve only one meeting as clerk. He was called to minister to the frontier community at the April 26 meeting.
Both management enterprises continued in parallel until the proprietors had completed the task of laying out and organizing the drawing of all land assigned by the charter.
Drawings occurred as follows:
Division I 125 each, 60-acre lots (60 rods wide X 160 rods long) on December 13 and 14, 1727
Division II 125 each, 240 acre lots on December 14, 1730
Division III 125 each drawn August 28, 1753, and August 1, 1754
Division IV Miscellaneous lots drawn November 29, 1762
The cost of participating in the draw for each whole share investor or group of partial share investors was[3]: Div. I 20s; Div. II £3; Div. III 50s.; Div IV £5, 10s, for a total investment of £8-80s.
Deeds included in the History and the Transcription volumes reflect the considerable appreciation of the property values.[4]
The accounting of the proprietors would continue until 1785, when the records were returned to the town clerk and the enterprise dissolved. Once the home lots were distributed in Division I, the proprietors were concerned with encouraging settlers to move and develop the new town. By 1762, there was little land to distribute, and the group migrated towards dissolution.
From 1737, the settlers, or commoners as they are often called, would determine the direction of the town. The New England Town Meeting has been described as a strong form of democratic institution and town records reflect the truth of that understanding.
Early Land Conveyance
17th Century [1686] Deed of Hoop-Hood [Indian] to [Peter]Coffin[1]
Describing this transaction as typical for the period might somewhat stress the truth, but at least it satisfied the format for English settler deeds. Its importance to the town is that it involves land that ultimately became part of the 1722 Town of Rochester, N.H.
Interestingly, the recorder of the deed felt compelled to explain the parties' naming convention and the transaction's general location. The transcription is as follows:
“To All Christian People to whom this present writing shall come & approve
Know you that the Natives of New England or Indian house names are pronounced in the English tongue, are called by the name of Hoope whood [1]& Samuel Lines & ould Robbin, and Kinge Harry
Now we the before named Indians and Natives is, by our Native Right and the proprietors of these parts of New England which doe join and Border upon the River called by the names of Newichewannock River, Cochecho River, and Oyster River, and Lamprell River within the Province of New Hampshire.”
Though the English settlers may not have yet understood the Native concept of territorial responsibility, that tribal leadership did not subscribe to a sense of property or ownership quit claim, but merely a responsibility to maintain the natural resources under their control for future generations; they recognized that this terminology brought the document in line with the required description of the parties and the presumed right of the parties to convey the land.
See Chapter I, Section 3.3, for further discussion of the rights conveyed and usufruct rights of shared access without a conveyance of title or the exclusive right of use.
The deed continues: “Now know all men that we the said Hope Whood, Samuel Lines, Ould Robbin & King Harry for and in consideration of the sum of seven pounds [£7] to us in hand paid by Mr. Peter Coffin of the town of Dover in the Province of New Hampshire the resale whereof we acknowledge and every part and parcel do free acquit and discharge the said Peter Coffin his Heirs Executors and Assigns. These presents do quit, grant, bargain & sell, and confirm unto the said Mr. Coffin and to his Heirs, Executors, Administrators, & Assigns forever all our right and title which the said Natives ever had have or ought to have unto all the Marshes and Pine timber standing or lying that is or shall be within the two branches of Cochecho and halfway between the northernmost branch of the Cochecho River and Newichewannock River beginning at the run of water on the north side of Squamanagonic old planting ground(and between the two branches) to begin at the spring where the old cellar was, and so to run ten miles up into the country between the branches by the rivers all which said shall be to the sole and proper use benefit and behoof mentioned and expressed in the bounds aforesaid
Shall be to the sole and proper use benefit and behoof of Mr. Peter Coffin, his Heirs, Executors, Administrators, and Assigns forever to have and to hold the premises aforesaid and all privileges and appurtenances there unto belonging and to every part and parcel thereof and also we do warrant to
make good and maintain the before bargained and sold premises against all and all manner of Natives or Indians which shall lay any claim or right or title to the same”.
This paragraph provides an excellent example of the classic misunderstanding. British land conveyance law requires a well-defined series of actions and commitments on the part of both parties that ultimately enable a record of the lawful transfer of complete control to buyer from seller. In this case, it is dangerous to assume that Natives understood the nature of the conveyance.
Finally, the selling parties attest to the transfer and sale as mentioned above:
“In witness whereof we the said Hope Whood, Samuel Linde, Ould [Old] Robbin, and King Harry do bind ourselves and every of us jointly and severally and our Heirs and Successors firmly by these presents dated the third day of January in the second year of the reign of our sovereign Lord King James the Second over England, Scotland Wales & Ireland King Defender of the faith etc. Anno Don: 1686
[James II reigned 1685-1688]
Signed, Sealed & Delivered in the presence of us, Benjamin Herd, Test. John Evans [attested, witnessed the transaction].
The Marke X of Hoope Whood
The Marke X of Samuel Linde
The Marke X of Ould Robin
The Marke X of King Harry
Benjamin Herd personally appeared this seventh day of January 1709/10 and made oath that he was present and saw those several sachems or Indians sign and seal the above-written instrument and set to his hand or witness and that John Evans also set to his hand as [worn away] before me Nathaniel Weare Justice of the Peace & recorded according [worn away].
Per William Vaughan Recorder.”
These words and the style of the deed [no doubt] complied with English and Massachusetts Bay law conventions. The critical questions regarding comprehension, mutual consideration, and relative value accorded to both parties were of little, if any, importance at that point in time. Those questions remain discussion items for later times.
Finally, concerning the actual territory covered by this deed, it was intended [by one or both sets of parties] to convey all the marshes and pine timber, both standing timber and those trees that had been felled and remained in situ between the two branches of the Cochecho River [probably intended to be between the Isinglass and the Cochecho Rivers] on the west and the Newichewannock [Salmon Falls] River on the easter border of the province; and halfway between the northernmost branch of the Cochecho River and the Newichewannock River, beginning at the run of water on the north side of Squamanagonic old planting ground[2] (and between the two branches) to begin at the spring where the old cellar was and run ten miles up into the country between the branches by the rivers…”
This territory would later become part of the chartered Town of Rochester as Division I grants of home lots were drawn. Any claim would have been dishonored as of May 10, 1722.
October 19, 2024, Patrick O. Connelly
Topic
Rev. Joseph Haven Sermon No. 79
Delivered March 31,1776 Probably in Rochester NH
On November 29,1775 the Rev. Haven answered the call to minister to the Town of Rochester, N.H.
Context: Eleven months after the “Shot heard round the world” at Concord Bridge in April 1775, and the subsequent Battle of Bunker Hill on June 17,1775, and with Boston in a state of siege, Washington sent former Bostonian Henry Knox to Fort Ticonderoga to secure cannon for the army staging in Cambridge. By March 4, 1776, he had added some fifty cannons to his artillery and the general staff agreed the target of the Dorchester Heights, well above Boston Harbor, a most menacing location for the British. The colonial army executed the maneuver that created a precarious situation for the British. Convinced of the risk, Gen. Gage ( Gen. Howe’s replacement), to evacuate Boston. By March 17, some 11,000 redcoats and hundreds of loyalists had evacuated to Nova Scotia. On March 18, George Washington marched into Boston effectively breaking the siege. Washington and Gage would meet again with unfortunate consequences for Washington’s army at the Battle of New York Harbor.
The pubs, newspapers and handbills of the time were rife with news and comments about the unsettled nature of the relationship between formerly loyal British citizens in the colonies and the Crown. Amidst the news about the unrest, and with a current discussion underway about possible revolution, the Reverend Joseph Haven sought to raise the consciousness of his congregation regarding the risks to body and soul as a consequence of the growing revolutionary mindset. These many sermons remain a major source of insight into the attitudes of the town at this moment.
The first part of this particular sermon, among others is that it written in the form of preamble, with the main bible reference introduced only on page 8 of this 15-page sermon. It appears to be a colonial-era reality check.
Rev. Haven writes:[1] 1 Corinthians, 11:31.32.
“1[2] Need I ask for your attention at this time? The times demand a serious attention not only to every serious discourse, but to our own conduct & behavior? Never, by all the accounts that I can get was there such a time in this town! Never so many things combined together to make it appear dark gloomy & melancholy! It is enough to shock the heart of the most hardy , if they would but attend a little to the increased stances of the town! But what effect have these things upon us? We fear no good effect upon many. But let us attend to the things that appear most striking! Yet how shall I mention them? There are frequent deaths among us and many threatened by some sickness. If the Lord do not cease to waste his people in this place where will all soon be ? In the eternal world : in a world of spirits: for fast are we destroyed!
We are cut down like the grass wasted like the dew before the sun! O Lord how vain are we? How soon cut down and gone? And yet how little are we affected by the and monitions of our mortality ? Happy is that people who can attend to the first warning given them. But we do not do it in this place: no God may go on to shake his rod over us, yet we are practically saying we will not be reclaimed. Alas, it is to be found that God will come nearer to us than he has done as yet! I think we may tremble for what is yet to come upon us, without a speedy reformation. Can’t we see ours die
2 with little or no concern ? Can’t we follow them to the grave with as much indifference as we would follow to their daily labor? Then how melancholy, we are not yet reformed! no, but have no reason to fear much sorer judgements! Do we not still revolt more & more? It is to be feared, for there are said matters of it! Had I mention what these marks are? One I will pass over is a silence , as there has been enough said upon it, & mention prophaneness , a coldness in attending upon duties or rather a total neglect of some of great importance as family prayers & what shall I now say ? What shall I do? It is discouraging to see no more good arising from what God is bringing upon us! Where is there any reformation? Tell me where that I may rejoice to see it ! Oh that God may touch our hearts to that we may all reform & may more regard to the honor of his great name & the good of our own souls? May the Lord help such one of us to perform our reformation duties & bless our labours , especially mine among you! May we all take notice of the judgements of God among us, especially of the frequent deaths in this town. Death sweeps away some one almost every week of late,& in the last no less than three! Yet who regards it in such a manner as to
[1] Sermon No. 79 dated March 31,1776 probably delivered in Rochester, N.H.
[2] The number in red specifies the actual page of the sermon on which the detail is to be found.
prepare for their turn? It is time to be awake & to search into the evidence we have for heaven it is time; for this week it may be some of our turns; we may be call’d upon to quit the stage of action & to follow the dead to the eternal world. But it is time that we proceed to name our text; and you may
3 find it recorded in 1 Chap of Zachariah 5 verse . Your fathers, where are they? And the prophets, do they live forever? Here are two questions which are very proper to ask at this time , especially the former; for the fathers where are they? We have some of them now living, but many of the fathers of this town, where are they now? No more to be seen. None of them live for ever, no, not the least; for the prophets they are dead, even those holy men, who were much approved of by God; that now have cause to expect to live forever; because, as the apostle says sin has entered into the world & death by sin & so death passes upon all, for all have sinned, sin hath been the mournful cause of death had there been no sin, there had been no death; but now death reigns because sin has spread over the world. There has been no one free from it since the fall of Adam but X, he is the only one born of a woman but is defiled with sin: this we may prove by all’s being subject to death, for where there is no sin, there is no death: But then you may also have X come to die who was perfectly free from all sin? In answer of this we have but to say he died for the sins of others: he took upon him the sins of all that are or shall be said that he had more sin to answer for, than ever any other had, tho it was all imputed : as he became sponsor for us he suffered death in our room & stead ; not to deliver us from temporal death as we see none escape that but a little while , nor indeed so but it begins to destroy the body when it first enters , the world; you can see persons frequently grappling with death who yet live some time: every disease causes a struggle & by degrees death performs its office briefly. But X died to deliver us from spiritual death ; said to disarm death of its sting; to take away the sting which is sin.
4 Yet not to deliver us wholly from sin in this life: may all have while in the world some remaining seeds of sin & corruption; so much that it will work out their temporal death. But we may take notice that it is not to the disadvantage of a righteous person to die: no it is gain as it was X for them to live. No one and who has prepared to leave the world has enough to mourn to see death approaching. This life is such a scene of woes, that no one has cause to lament that he is quickly to be delivered from them, & made completely
[3] Reminds us that though previous generations, and the prophets are no longer with us, that God’s judgement remains paramount and His word endures. Therefore, heed His word and repeat not our forefather’s mistakes.
happy which thing they never knew, no there are none that know complete happiness in this life: tho, there are many that will have all the happiness they will have here below: I say, all, tho it is but little and trifling : this world is not capable or giving any real & true happiness, nor are we capable of enjoying of it while here. Our bodies, before they become spiritual can taste no refined joys n9one but those that are coarse and suited to rich bodies, which are composed of such gross matter as corporeal substances are made of. But at death the soul is separated from the body, nor thus clogged that it is capable of the most refined joys.it can then partake of angelical pleasures: & the body which is here laid in the crypt to moulder away shall be verified a spiritual body, that both soul & body will be capable of heavenly joys, but from the words of our text, we shall raise the following propositions.
1st That all are subject to death.
2nd That it looks like a dream when we look back & consider their lives; or that the dead are gone from us that we may well enquire where they are, in order to bring them back to our remembrance, & to remind us of our mortality.
5 3d That tho the fathers and the prophets are dead, that their works shall be remembered, as we see the prophecies of the prophets are.
And 1st We are to consider that all are subject to death. But this is a proposition which is so apparently true that we hardly need say anything in proof of it; & therefore, what we shall say will be rather to awaken than to prove. Yet tho it stands a confessed truth few seem to realize it. And this may be for the want of conviction; for to convince, as some have obsessed , seems to be half the work. But the backwardness of people to realize death proceeds from their placing it at so great a distance, death rarely appears near to ourselves: We can look upon others as dying, but we live yet nor scarce think of leaving the world. Is not this the case? Who thinks of dying this year; tho it is likely that some may be dead before the year is half gone thru with its revolution. But we do not look upon death to be nearer tho we grow older, & say we are certain we must die. What folly can be ranker? We length ourselves as our lives declines, and eagerly grasp at more: our wishes grow larger, as our day grows shorter; as as shadows lengthen as the sun grows lower. What a pity that an acknowledged truth should not be believed. We believe not that death is at the door, tho our shrowd may now be ready, in which we shall soon be wrapped, & our bodies laid in the dust to enrich out mother earth. Then our hearts should +Then our hearts should leave the world before we are called to the grave. It is enough to live in a tempest, we should prepare that we may die in a calm , die in peace. All should be prophets to
6 themselves; & look into futurity, that they may foresee their future fate; that they may have some forecasts of it; this act would waste the bitterness of death. He that hates to think of death is afraid to die. But frequent thoughts thereon often destroys fear & and makes one fearless of leaving this world. And ready to launch into eternity as with joy. He that puts far away the thoughts of death is in no way to prepare for it, but this backwardness is more than midnight darkness to the soul; which sleeps in this case on a precipice, ready to be pushed off with a single blast & then it is lost forever lost. But methinks some are sick of the theme of mortality, they have so much upon it, And some may be ready to ask, why so much said & it so warmly prest ? But cease to ask such a question & enquire why God takes so many out of the world? It is not that the living may lay it to heart, take warning & prepare for their turn? I can no oftener call to be mindful of death than many other things call. The thought of death is the grand machine that heaves us from the dust and rears us into men: that thought ply’d home would serve a very good end, & be of excellent use to all. Yet we are apt to put far away the thoughts of death, and to remain in an unprepared state, while our great change is drawing on apace. What folly is this! Who but fools would trifle with tremendous things, or dare upon extremes? Who would yawn over what must be infinite, as our loss or gain must be? Who would sleep upon the verge of eternity, yet not know that they were at the same time upon the brink of hell. Let us look on death who now comes John-like & like him turns all behind: with what rapid force doth death
7 come on? The fathers where are they? Ah! Where? Our aged are quickly gone from us, but not all, blessed by God: yet death takes his almost daily per day! And how long will it be and there is not an aged person among us, if God stay not his hand ! But do the young escape? No, they as well as the aged are taken out of this world! All are exposed to death as man grows life deceases: yea , our births are nothing but death begun. Then why should we put death at so great a distance, or be afraid of what we daily feel. It is a certain truth that death is drawing near to all, & we should think that all must believe it at such a day.
But we now proceed to our 2d plead: that it looks like a dream when we look back upon the lives of those that are now dead, or that they are gone from us; so that we may well enquire where they are ,in order to bring them back to our remembrance , & likewise to remind us of our mortality. Look back & consider the life of anyone now dead,& it will look like a dream, because man is soon forgot. Where are those that were once with us in the world, but are now dead? Many who had their hearts much bound up in another, so that at parting they seemed to refuse to be confronted , have soon forgot their sorrows ,by forgetting the person they loved! How short the life of man& how soon forgot when gone: & it is well for us that we can in some measure forget the dead; for if we could not, we should always be miserable after we had buried a friend. But yet we should endeavor to take proper notice of the deaths of others; should mourn with propriety in measure for those that we love. But we
8 should endeavour to have it sanctified to us, that it may serve to quicken us to duty, & to prepare ourselves to leave the world. If the death of a friend is not sanctified it can answer no good and as to us: therefore we should often consider where they are viz. in the state of the dead, that it may quicken us to prepare for the like state. Deaths are sent for that as well as to carry those that to die to their long home. God takes a way one & another, that he may thereby reclaim the living. The end of calamities and afflictions is to purge away iniquity, & to take away sin. Troubles and sufferings are to purify the heart & to reform the life. That which is aimed at in afflictions dispensations of God’s provenances is mortification and reformation: the removing sin, all sorts thereof, sins & iniquities from both heart & life. Nothing is more evident than this truth in scripture; for it is frequently declared. But we shall mention but two or three texts.
Isaia 1:24.25. 26[4]. Therefore that saith the Lord, the Lord of lights, the mighty one of Israel, ah, I will ease me of mine adversaries, & avenge me of mine enemies. And I will turn my hand upon these and purely purge away dross & take away all thy tin. And I will restore thy judges as at the first, & thy counsellors as at the beginning, afterwards thy shall be called the city of righteousness, the faithful city. Zion shall be redeemed with judgment her converts with righteousness. Here it is evident that the Lord means only to reclaim a people by his judgments, & so it is with particular persons he sends trouble that they may take proper notice of it, & search into their conduct, & judge themselves as you may see in 1 Cor. 11:31.32[5].
9 For if we should judge ourselves, we should not be judged: but when we are judged we are chastened of the Lord, that we should not be condemned with the world. How it is
[4] We are reminded that the Lord will punish enemies, and purge Jerusalem and restore the righteous leaders.
[5] If we judge ourselves, we are not so critical. But when judged by the Lord, we are offered a path to resolve our errors and avoid the fate of the world.
said, that you should not be condemned with the world; from which it is evident that when God converts his children he means it for their good; & that they may judge & condemn themselves in this world for every evil work. for this is the way to escape the judgment of God. Therefore when we see the judgments which are abroad among us we may conclude that that we are not careful enough to examine our conduct & to condemn ourselves for the sins we commit. God trys us to see if we will return to sin; for sin is both to destroy us at once therefore he says Isai 48.10[6]. Behold I have refined them but not with silver I have chosen them in the service of affliction. God does all things in a manner to try, prove & reclaim his children, when he is correcting them.
He doth not do it because he hates his children , but that he may add to their happiness; & that they may become holy; as in Isai 4.3.4[7]. And it shall come to pass that he who is left in Zion, & he that remainith in Jerusalem shall be called holy,
That is written among the living in jerusalem: When the lord shall have washed away the filth of the slaughters of Zion & shall have purged the blood of Jerusalem from the
midst thereof, by the spirit of judgment, and by the spirit of burning. Here it is said that after the judgment which should be in Jerusalem they should be holy. For the Lord would thereby wash away the filth of the daughters of Zion.: & so if our afflictions are but sanctified to us, we shall be the more holy for them.
10 Troubles & afflictions are are sent to remind us of our mortality, that it is very good for us where our departed friends are viz. to consider that they are & that we must soon be in the grand the house appointed for all living : therefore when we enquire where our fathers are it should not be because we would know what state they are in for we can no way alter it; be we should do it, that by calling them to mind we may be made better thereby.
But 3rd we come to consider, that tho the fathers & prophets are dead, yet their works shall be remembered; as we see the prophesiesof the prophets are.
God will not forget the works of any, whether they be good or evil, unless it is the evil works of the righteous,& their iniquities he will remember no more: nay their sins are washed away in the blood of j[esus] But their good works he will remember & they shall be rewarded for them; for blessed are the dead that die in the Ld & for them; & their works do follow them. His encouraging to a Christian to be diligent & faithful because the Ld will reward him for what he does in his service not because even the best deserves any such
[6] God explaining how he prepares the people to endure. He uses the challenge “affliction” to steel the people. Research indicates a possible reference to their captivity in Babylon.
[7] [After the trials, a possible reference here to old age, or the challenge of the revolution, the Lord will remain supportive of those that remain, that prevail].
think, for when we have done all that we can, we are but unprofitable servants , we have done no more than what was our duty to do. Nay nor are there any able to perform this duty, so but they transgress ; therefore it is of the free grace of God, that any are rewarded for their good works: & it proceeds from the love of X; yet we should none the less endeavour to be faithful in Gods service; for love & gratitude should indure to it.
11 The Lord is a rewarder of all those that diligently seek him; therefore we should endeavour to seek his favor continually, that we may receive the reward of good & faithful servants: & as motives to it we should look forward into the world of spirits & consider that it can’t be long before we must be there. When we look around , we shall find that many of our neighbours are missing that were with us but a few years ago , nay but a few days: and let the elderly people what is become of those that were once their companions; they will find but few ,very few of them alive; and as for your fathers where are they? They are all dead: and you fast following. But how long does it seem since you left your fathers? I dare say but a little while; for regeneration quickly passes away & another cometh: As the waters of a river pass away, and the same is not long to be seen so it is with us: one follows another in quick succession , nor do any tarry long. O voracious death, how long are thou will be satisfied! Will it take all to pall thy appetite: yes, it will take all; the grave never says it is enough: Then how earnest should we be to live well when we come to die. Our works will be remembered: then we should take care that we be guilty of no bad ones: Soon very soon must we be called to an amount for them: Soon must we
12 stand before our awful judge to be try’d & measured for all our deads: & could we be willing never to leave the world? Are we in readiness? If not it is time to get ready; for it will not be long before it may be asked of us, where we are, as our places as desired as family tables , will be empty or filled up with others: this ought be whether we are ready, or not: if we are willing or unwilling, it will make no difference: for every one must leave the world: & every one should take care to have his affections taken off from world by assignments; because if our heartsare upon the world when death comes then death will be terrible , yes, frightful: we must be rent from all our enjoyments ; & whether oh, whither shall we go! There is no reason prepared for these that set their hearts upon the world for we cannot serve God& mammon ; we are not worthy of X, unless we love him above all. How awful will death appear if we have no portion but the world! How awful to be separated from only good: our works will be remembered. But to our everlasting shame! What could any now think of being delivered from all good? It would be a cutting thought: we should then look to ourselves while have which in our state of probation : while life lastly is the time to prepare for death & we see how exceeding uncertain life is: then we should be the more in earnest to prepare for death; the more diligent to make our calling & election serve : for in the grave the house appointed for all living. There is no work desired or
knowledge there.
13 But we will conclude with some application? Yet how shall I apply the subject? If we take not warning from the judgment of God, which are evidently in this place; what can be done? Oh, that God would appear for us & grant as hearts to make a right use & improvement what he is bringing upon us? If he do not, we are in a sad case; for we must expect destruction from him! Destruction everlasting destruction! Dreadful thought! Yet who attends to it so as to be awake, so as to take care of his soul? Oh, that it may be well with you when you are no more in the world: But you will not be persuaded to that, even to take care of yourselves. It is a solemn thing to die, solemn and awful indeed; for after death our state is unalterably fixed; the change made by death must be great indeed: for then we must either be completely happy, or dreadfully miserable throughout the endless ages of eternity; Oh, eternity, dreadful thought to the wicked! Eternity, when will it end? Never, never end; no, there will be no end: then what will the sinner do, that dies in his sins? Must he be tormented forever & find no relief, no ease, no comfort? Oh dreadful, prevent it%, O prevent it now by a speedy turning to the Lord: now is the time to do it, even now if you will ; & then you will be forever happy, happy beyond inspiration : this, this should give joy to the saint, for he will soon find an end to all his troubles : he will soon be blessed, no more to meet with such perplexities: what a pleasing thought is this: let us all
14 endeavor to be in readiness to enter the state of the blessed: to follow the prophets & fathers which are gone to rest. Let us avoid all evil for our time is short & life declines with many. Let us take notice of the frequent deaths among us. & all mourn for it is time for all to be mourners; & indeed many have lost relations. That a considerable part are called to mourning in that way one & all: but it is time for us all to mourn for our sins, & to forsake them, if we would if we would enjoy the favors of the Lord any longer, for we see that we be threatened with desolation; either by the or pestilence, sickness & death is spread abroad among us: in all parts of the land, there is distress,& we have a call, a loud call to examine ourselves, that we may we see wherefore it is that the Lord is thus contending with us: & we had better do it immediately, for we know not how long we shall have an opportunity : but this we know, that that we shall not have over long, in this world; let us be ever so careless & unconcerned . Our being thoughtless, will place death at no greater distance, nor will preparing for it, bring it the nearer: then let us prepare, while we may, nor put it off to a sick bed, or a dying heev, for then it is the likely it will be too late, & that the door of many will be shut against us, & it will be in vain to cry. Lord open to us, or to tell of prophesying in his name, or of doing this or the other good work, for he may proclaim to us. I never knew you, depart from me ye workers of iniquity. This must be a dreadful sentence, to be turned of at last in such a manner.
15 Therefore let us contend to the concerns of our souls now while we may. Let us be careful to do the work of the day every day, in the proper time & season of it. Let us do it with diligence. The wise man exhorts us us to do whatsoever our hands find to do with all our might; for there is no work, no desire, no knowledge, nor wisdom in the grave whether we are all going, Every duty we find incumbent upon is, we should be careful to do with all diligence; that we may be in readiness to leave the world: we should familiarize ourselves with death, by frequent and solemn meditation upon it.
Let us frequently pray for the particular blessings of God, especially his special presence, that he would be present with us in life & death.”
March 6,2025 Patrick O. Connelly
Topic
NH Gazette New Manufacturing Product Advertising 1773
N.H Gazette notice of a new Tar & Pitch manufacturing operation in Rochester 1773.
This is one of the earliest instances of product advertising.
Among other benefits of a local newspaper is the advertising potential for new business
extending over a broad audience, in this case beyond Rochester. The paper posted an extract of a letter
regarding these products, manufactured after the fashion of the Baron Van Haake, whose process had
received English Crown approval [his Majesty's Royal Letters patent...passed the great seal]. given
its success in England.
Rochester is known by this period in history as a farm production community, so it is likely that this "modern" process of ,maneuvering and cultivating even further extended the crop production in the town.
Topic
The Importance of Various Sources of Historical Information to Research
It is clear to any serious researcher of local New Hampshire history, the complete town story is not to be found in a single source be it town records, or miscellaneous manuscripts, or ever in the historical facts reported by the many period diaries.
It remains for the researcher or interested party to search as many, if not all of period documentation in order to secure the best description of the town during the period under study.
In this case, town records give no indication of a problem in the town. But details of this difficult period made their way to the most popular newspaper in the province, the New-Hampshire Gazette and Historical Chronicle.
On Thursday July 19,1770, an authorized day of Fasting and Prayer, several towns "at the Heads of the River" experienced a "violent Tempest". Following the rain, in Rochester there occurred a more "violent Tempest" with much damage as identified in the article below. Though the consequences to the town might not have been noteworthy at town meeting, it is almost certain that inhabitants who experienced the losses felt that the event was consequential.
If the month, day and event impact individuals under researcher study, it is important to have this information. At the very least, it will contribute to the state of mind of the town and its citizens. The fact is clear, doing history property takes a great deal of time. In order understand an event or a town, in a particular period of time; it is necessary to understand the region context for this particular element in the region. The satisfaction arises from the combining of all primary sourced facts within the context to provide a story near the actual happenings of the day.
The New-Hampshire Gazette publication of August 10,1770 is an excellent example of supplemental detail not captured in town records.
The New-Hampshire Gazette publication of August 10, 1770 is an excellent example of supplemental detail not captured in town records.
Topic
Indian Attack end of April 1748
There was no notice of the event in town records, but the Boston Post-Boy included a
detailed report in the May 16 edition below. Despite Rochester's position at the
confluence of many Native Indian trails, and its frontier position as gateway to the north, there were
few such reported instances. However, the fear of such recurrence would remain until the end of hostilities with the Eastern Indians in 1763.
Topic
Early Rochester, NH Information Exchange
Prior to October 1756 when the New Hampshire Gazette began publication in Portsmouth, news spread
in public houses (pubs), through handbills, from the pulpit and by word-of-mouth. One of the sources in
Rochester before the Gazette was THE BOSTON Weekly POST-BOY.
This early POST-BOY edition of March 22, 1741/2, one of the earliest mentioning the town, was posted
by Matthew Livermore, administrator for the insolvent estate of one, Nicholas Harford of Dover; advising of an auction [public vendue] of an upcoming auction of a one-half share of Rochester's Second Division Lot Number 29.
This advisory was typical for the period and required by law in order to make the public aware of the event. At this time, proprietor Harford owned Fist Division Lot Number 56 and Second Division Lot Number 29, including "the one half of all after Divisions belonging to an original Right in Rochester...".
It would have appeared as follows:
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Topic
How some Proprietors execute the mandate to settle required by the charter
In previous topics, we have examined the Crown requirements for participating in the division of lands in New Hampshire.[1]
Fortunate for the historian, Lt. Gov. John Wentworth provided a guide[2] to the former governor of the province, Samuel Shute in February 1728/9.[3] The investment boom had only begun but the number of early townships chartered pointed the way to a strong potential for profit through proprietor investment. Wentworth writes:
“If you could incourage some families to come over from England to settle your farms it would do very well you will be oblidged to support them for four or five years it will cost about one hundred & twenty pounds of this money to make one settlement that is a small house & barn two oxen two cows twenty bushels corn & a barrell flash this is the way I have done by Mine. And so they have the place for six or severn years. Then return the oxen & cows again or such like cattle if not the same and also give them fifty acres of land in for simple the man being oblidg’d fence in proper fields and so clear twelve or fifteen acres of land within the time and then deliver it up, or to agree on a rent for time to come.
Those four first towns that was granted in Your time in a few years will be worth five or six hundred pounds a lot, if we could get the line settled between the two Governmnts it would raise the value of those lands. May the 20th 1727 was granted five new charters on the back of those formerly granted. The names of which I shall give hereafter…London Derry 500 acres homelot besides the 500 acres
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Londonderry 500 acres homelot
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Chester 500 acres homelot there is a home lot, some
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Nottingham 500 acres homelot are 60 acres each [as in the case of Rochester]
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Rochester 500 acres homelot some 30 acres & some 20 acres
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Barnstead 500 acres homelot
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Bow 500 acres homelot
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Chichester 500 acres homelot
8. Gilman Town 500
9. Canterbury 500
5,500 Acres”
The challenges to be experienced are enumerated in Wentworth’s letter to John Boydell[4] on June 15,1730. It appears that even with the extension in charter compliance beyond the three-year mandate, they approach a deadline. However, John Wentworth emphasizes the solid value of the “estate in time”. He emphasizes that they have some eleven months in which to build and finish three acres of land enclosed, seed put into the ground, at a cost of some £50-60. Wentworth utilizes his Negroes to clear the land for a house 24 feet long, 18 feet wide with a small celler and a chimney at one end made tight and warm.
Wentworth encourages Boydell to send over a family for each house, consisting of a man, his wife and children. However, he cautions to first bind them fast so as to avoid slack service. Wentworth avoided the problem in some cases by letting the lot, building a house and barn and putting a yoke of oxen, three cows and a breeding mare in each lot. At the end of seven years, the oxen, two of the cows, and the mare with half their increase reverted to the owner. These terms would apply to homelots of 20,40 or 60 acres. For contracts of larger lots, such as those in the Second Division, the tennant was obliged to enclose ten or twelve acres of land and make it fit for the plough.
Suggesting this course of action, Wentworth offers to introduce his best endeavor to cultivate and bring the lands to frugality. He includes the observation that many are settling in the new towns so it would be important to send people from “Urope” as soon as possible. Further, for the other five towns recently chartered: Barnstead, Bow, Chichester, Canterberry and Gilmantown, there would be a longer time to settle and Wentworth offered his services to provide timely advise on them as well.
It is without question that investors had a clear picture of the cost and benefit of acquiring shares in the newly chartered towns. With the property and appurtenances as collateral, this would have been a very attractive arrangement. For the settler, it was a process that would result in his acquiring land and, having developed respect in the local community, a method for promoting the sage growth of his family.
December 28, 2024 Patrick O. Connelly
[1] See Topics: Understanding the Charter of the Town of Rochester, N.H.
[2] Wentworth Letter to Boydell, cc to Shute, Feb 19,1728/9’
[3] Sale of land Samuel Shute to John Yeamans 21 April, 1736, Shute MSS, Mass Historical Society
Yeamans of the Parish of St. James, Esquire, nephew of Samuel Shute