MarlowHistoricalSociety.org

[Loisanne Foster]

Note from Dave's Marlow Website "Guest Book"

"My great, great, great, great grandfather, Eleazer Beckwith, was a Baptist minister in Marlow in 1779. He died in Marlow 16 Apr 1808. He was married to Hannah Lewis. Their son Abner was born in Marlow 15 Apr 1777. Abner married Mehitable Smith in Marlow. It is quite possible that Eleazer's parents, Daniel and Miriam [Smith] are buried in Marlow. I am looking for distant relatives or kindly new friends who can help me fill in my Marlow family history. Thanks.

[Loisanne Foster]

Yes, the Reverend Eleazor Beckwith left his mark in Marlow. He appears in our History of Marlow, New Hampshire by Elgin Jones, and his grave, along with Marium's (his mother's) grave and Hannah's (his wife's), are in our West Burying Ground (See that topic for location and description.) Thanks to Susan Ronayne, we are fortunate to have transciptions from the Beckwith headstones there, and here they are:

In memory of Mrs.
MARIUM wife of Mr.
Daniel BECKWITH who
died 17, March 1809
aged 88

Reverent ELEAZER
BECKWITH,
died 16, April 1808.
AE 67, years.

Here lies a neighbor kind indeed,
To all mankind that stood in need,
But, friendly acts can never save,
From death arrest nor from the grave.
He on a sudden ceas'd and gone,
And left his friends behind to mourn.
But while they mourn they hope and trust,
He's gone to reign with God most just.

In memory of
HANNAH BECKWITH,
who died
August 16, 1823.
aged 80,
Relict of
Rev. Eleazer Beckwith

Though drear afflictions long she bore
Yet she the robe of patience wore
From virtues path she never stray'd
Or duty to her God delay'd.

Here are some other Beckwith inscriptions found there:

POLLY BECKWITH
Died
Feb. 8, 1843
Aged 50.

IRA BECKWITH
Died Jan. 7, 1829
AE. 69.

HANNAH, widow of
Ira BECKWITH.
Died
May 22, 1850
AE. 89.

Mr.
JASON BECKWITH, died
July 24, 1830,
AE. 63

Sickness & pain long time I bore,
But now my pain & sickness is ore
I felt resigned to give up all,
When ere my saviour did me call

In memory of
Mrs. PHEBE,
wife of
Mr. Jason BECKWITH,
who died
Feb. 21, 1810
in the 41, year of her age.

Great God, I own the sentence
just,
And nature must decay,
I yield my body to the dust
To dwell with fellow clay.

MARY BECKWITH
Died
[Aug] 22, 1856
AE. [40]

LEWIS O. BECKWITH
Died
Jan. 22, 1845,
AE. 29

SARAH
wife of
AMON BECKWITH
Died
June 28, 1837,
AEt. 74

Mr. AMON
BECKWITH
Died July 28th
1805 AEt. 43

RHODA
daug'r. of Sarah
& Amon BECKWITH
died March 28,
1838, AE. 38 .

LORENZO F. son of
Charles BECKWITH &
Mindwell his wife,
died March 28, 1816
aged 2 years 11 ms. & 6 ds.

Sleep sweet babe in inocence
Your sufferings are no more
In God you'll have [----] confidence
For all the pains you bore

AMOS BECKWITH
died
Feb. 6, 1860,
AE. 75

[MA]TILDA BECK[WITH]
Died
Dec. 9, 1869.
AE. 79 ys. 10 ms.

WIL[LIAM] [BECKWI]TH
Died
Feb. 3, 1860,
AE. 63

CHARLOTTE BECKWITH
Wife of
Joseph P. SPAULDING
Born Dec. 23, 1808
Died Sept. 5, 1870.

We should presently have some more information for you based on History of Marlow... and MHS archives. Stay tuned.

[Loisanne Foster]

Introduction:

Marlow's first known minister was the Baptist, Caleb Blood (See portions of his "Circular letter" under "Literary Marlow"), who was voted in in 1778. In those days, because there was no church building, Sabbath services were held "two months at Nathan Huntley's, two months at Ruel Royce's, and two months at Solomon Gee's, and successively through the year." (History of Marlow, New Hampshire.Elgin Jones) Caleb Blood was released in March of 1779 (Jones, 30) and subsequently became an Elder at Shaftsbury, Vermont and a circuit-riding preacher ranging all over New England establishing Baptist churches.

It seems that the town voted in Sept. of 1780 to ask a Mr. Fisher, a Lempster preacher (evidently of the "standing order" or Congregational Church), "to give us a visit and preach among us." (Jones, 31) It's not clear whether he did of not. (Jones, 32)

II. Enter The Reverend Eleazer Beckwith

Here is a page-long quotation from Elgin Jones:

"On April 17, 1792, an article was placed in warrant 'To see what method the town will take to give Elder Beckwith a call to preach and where shall he meet with them'. We can hardly believe that there was no preaching during this intervening time, for we find that "tything men" were chosen in 1781-1787 and 1790. That Elder Beckwith was a resident of the town in 1787 is evident by the fact that he was chosen first selectman, 'though he does not seem to have taken a part in official proceedings, his name not appearing with the others. On May 8, 1792, it was voted that Elder Beckwith should meet with them at Elisha Huntley's. Voted a committee to treat with Elder Beckwith concerning his salary: John Gustin and Daniel Way. Voted to pay Elder Beckwith 20 pounds.

"We are not able to fathom the depths of the troubles that are arising at this time, although it seems evident that a conflict was going on between the Universalists and the other denominations, principally the Baptists and a few Methodists. It seems that there was considerable opposition to raising Elder Beckwith's salary, and sometimes payment was refused.
Matters could not be harmonized, for it appears that in 1796 the town refused to vote any money for Elder Beckwith's support, and in 1797, when the attempt of April 22, 1795 was renewed, it met with the same fate. On February 12, 1800, the Town dismissed the article "To raise money to support the gospel for the year ensuing". Yet on March 10, 1801, it was voted to raise 100 pounds for the support of the gospel. It was also voted to give Elder Beckwith 20 pounds for preaching three quarters of the year ensuing.

"More trouble was brewing in the matter of paying the minister's tax. The following persons came into meeting and requested to have their names set down protesting against paying the ministerial tax:

Jason Beckwith, Robert R. Bradford, Nathaniel Richardson,, Luther Phelps
John Bingham, Andrew Towne, James Maynard, James Munsil, Eleazer Miller, Daniel Wheeler, Jacob Shaw, Ebenezer Richardson, Silas Mack,
John Gustin, Jr., Nathaniel Evers, Zopher Mack, Seth Beckwith, Wm. R. Huntley, Samuel Winch, Solomon Gee, Nehemiah Huntley, and Eleazer Miller." (Jones, 31)

To give a little background about the issues involved in this dispute: From wide reading, and particularly from A History of Original Free Will Baptists.Michael R. Pelt. Mount Olive College Press, Mount Olive, NC.1996 and The Ideological Origins of the American Revolution. Bernard Bailyn. Harvard University Press. Cambridge, Mass.1992 - we have garnered the following impressions: Most New England churches were at that time "the standing order" or Congregational with a small sprinkling of Methodists growing number of Universalists. There were two huge emotional issues at stake. One was that of infant baptism, which was then practiced by almost everyone except the Baptists who believed that one must come to salvation through a metaphysical experience and only then be baptized into the church. (One can imagine that in a period in which infant and child mortality was so high, parents would have a hard time accepting this.) Another issue had also to do with salvation. The Church of England and hence the Methodist Episcopalians and also the "standing order" churches believed that only "the elect," certain individuals chosen from the beginning of time, could have eternal life. Universalists believed that the possibility of eternal life is universal. The Baptists were divided on this latter issue, the General and Free Will Baptists agreeing with the Universalists, and the Regular and Particular Baptists agreeing with the "standing order." There was also the confusing issue of the arrival of "Last Days" or "End Times." (We know that some Gees were "Millerites" at one time.) Although there are some clues, we are not sure at this point where the Marlow Baptists stood on these emotional issues. Perhaps they were divided. Can anyone help us here?

Now then, what about this ministerial tax conflict? English law governing the colonies provided, as far back as 1714, that each community could choose its own denomination and minister, and that the community as whole would support that church and minister. Each property owner would be taxed for this support. (No separation of Church and State here!) This policy was considered exceedingly tolerant. The Congrgational Church was dominant throughout New England and imposed its precepts and ministerial taxes everywhere. (In the earliest days, people were fined, whipped, or imprisoned for violations such as extra-martial relations, failing to attend Sabbath services, and (Heavens!) working on Sunday!) New Hampshire had an even more tolerant law that, if a citizen could prove that he attended church and paid a ministerial tax outside the community church, he could apply for and be voted a special dispensation from the tax in his community, provided he could prove that he supported a church in another community. It sounds good, but in actual practice it was a wash because church elders and members were not so willing to allow this freedom of choice. Those seeking this dispensation were often harrassed. Marlow actually brought suit against Silas Mack, Bethuel Miller and others. "In 1807, oral tradition has it that Bethuel Miller was arrested in an action relative to ministerial tax. On the records appears a statement by Mr. Miller 'declaring himself independent of all religious societies in Marlow and also declared himself a member of the Universal Society in Washington and says he has been for years'." (Jones, 32)

Then the town "voted to raise $60.00 to support preaching the year ensuing on the polls and estates of those who have not hereunto annexed their names, with liberty for all absent persons to enter their dissent when the selectmen take the invoice." (Jones, 32-33)

This list would presumably contain the names of Universalists and Baptists who did not wish to support a Methodist church which was being planned and/or perhaps Free Will Baptists who would not support the Regular or Particular Baptist church. We can recognize the surnames of many of our earliest settlers here:

Silas Mack, Bethuel Miller, Eleazer Miller,, Thomas P. Richardson Isaiah Miller, David C. Smith, Ebenezer Farley, Eleazer Beckwith, Jr., Johnathan Mack, Eleazer Beckwith, Solomon Gee, Jacob Shaw, Stephen S. Smith, Truman Miller, Artemus Messer Benjamin Towne, John Mack, Nathaniel D. Messer, Jason Beckwith, John Smith, Abijah Gustin, Ebenezer Richardson, Samuel Richardson, Lemuel Miller, Seth Beckwith, Richard Lattimore, Joseph Knight, Josiah Gale (Another list includes additionally Thomas Richardson, Silas Thompson and t Luther Phelps. Ed.)

The Town voted Abner Smith, Nathan Gee and Patrick Giffin a Committee to layout the above ministerial money. "(33) We notice here a split in the Gee family with Solomon on one side and Nathan on the other. We notice Patrick Giffin, a Scotch Irish gentleman who had arrived from Bedford, N.H. in 1793. [Another version of Jones' History explains that the Town chose a Baptist, a Universalist, and a Methodist for this committee.]

Jones continues: "We believe we are right in supposing that Elder Beckwith closed his labors as preacher in 1806, partly from the above remonstrance and partly because of the record found for 28 April 1807, "to see if the Town will settle the Rev. Paul Dustin as their minister." 1807, May 12 it was voted to settle Rev. Paul Dustin at a salary of $150 per annum. It was voted to release all who could show certificates from clergymen of other denominations that their tax had been paid elsewhere. Rev. Dustin was an avowed Methodist, and the first one, we believe, who preached in Marlow, although oral tradition is somewhat contradictory. At any rate, there was an open rupture in religious affairs as appears from the following:

"We, the undersigned members of the town of Marlow, do solemnly protest against the vote made this day in town meeting by the said town of Marlow, to give a call to Paul Dustin to settle in the work of ministry in said town, and the reasons for our thus protesting are that, in the first place, we understand by the creed that said Dustin has exhibited views on the Methodist plan of doctrine we profess not to believe, therefore his preaching cannot be edifying to us. Secondly, we think the Constitution of New Hampshire, being liberal, will not compel any to pay to different denominations and that we are of very different sentiments respecting the Gospel Doctrines with the said Paul Dustin." This was signed by -

Thomas P. Richardson, Robert Bradford, Silas Mack, Nathaniel Messer Lemuel Miller, John Mack, Artemus Messer, Ebenezer Miller, Bethuel Miller, Jonathan Mack, John Mack, Isaiah Miller, Ebenezer Richardson, Jason Beckwith, John Gustin, Abijah Gustin, Draper Messer, Samuel Richardson"
Jones, 34)

The Reverend Paul Dustin, Methodist preacher, did assume the position of Marlow's minister in 1808. In 1810, those who opposed him protested paying the ministerial tax. (The shoe was now on the other foot, so to speak with the Baptists now protesting the ministerial tax which they had tried to impose earlier on the others.) Paul Dustin was voted to continue as the Marlow preacher with Jason Beckwith, Jonathan Mack, Solomon Gee, Robert Bradford, Silas Mack, and Bethuel Miller protesting the vote.
(Jones, 34)

Paul Dustin was soon preaching at the Congregational Church in Alstead and died there in Feb. 15, 1811 at the age of 36. However, he is buried at the West burying Ground in Marlow. And, thanks to the work of Susan Ronayne, here is his headstone's inscription:

In
Memory of Rev. PAUL DUSTIN,
who died 14 Feb
1811. AE.
[8]6. [We know it was at age 36.]

An examplary & pious Christian
upwards of 12 years & 10 years a
persevering & useful preacher,
a kind
Husband, patient in suffering, victo-
rious in death.
Depart my friends, dry up your tears.
I must lie here till Christ appears.

And therein lies a tale. Marlow was first settled by a group of interrelated Baptists from Lyme, CT. It seems that the Beckwiths were among them, interrelated with them. (More of this later.)

We notice that 1792, the year that Elder Eleazer Beckwith was engaged as the Marlow minister, was also the year the town voted to establish a church building. Immediately protests began. Year after year, the town refused to vote money for the building. A large contingent of Marlow residents, who were presumably attending Universalist services in the town of Washington, did not want to support a Baptist church building and minister. This rather suggests that any Marlow General or Free Will Baptists (who supported adult Baptism, universal salvation, and a high degree of religious liberty) had become Universalists and any Marlow Baptists who were Regular or Particular Baptists (who did not accept the idea of universal salvation) are the ones who wished to build a church on Marlow Hill. In the meantime, the number of Methodists was growing, and eventually they prevailed. A Huntley gave the Marlow Hill land and the building was constructed by subscription, that is by private means. At some point it became a Methodist church. That must have been around 1808 when Elder Eleazer Beckwith ceased to preach here and the Methodist, Paul Dustin, was brought in. The Methodists didn't have the last word at that point, though, because we find that Dustin's ministrey was protested as well, and he was soon dismissed. Why was there such a denominational uproar?

The Baptists, like the Puritans, had been persecuted in England "by the Crown." They had hoped to share in religious freedom won by the Puritans when Charles I was beheaded and Oliver Cromwell became "The Protector" of the Commonwealth. They had hoped that freedom of thought and worship would no longer be considered treason, but they were wrong. Even though the Baptists too were "Roundheads" of a sort, the Puritans persecuted them for "the error of their ways." When the monarchy was restored, they were little better off. They came to this country "full of the juices of liberty," that is to say, with John Lock-ish ideas about liberty and government by consent of the governed. Like the Scotch Irish who had fled from Scotland to Ireland and then to America in search of liberty, they were not about to let any authority dictate their beliefs or actions, though they did practice various religious disciplines of their own. (The Democratization of American Christianity.Nathan O. Hatch. Yale University Press. New Haven.1989) We think these Baptists, along with the Scotch Irish who came along a bit later, are the original "Live free of die" people. Bailyn suggests that they formed the backbone of the American Revolution.

According to The Free Will Baptists in America. William F. Davidson. Randall House Publications. Nashville, TN.1985, the gist of the Baptist belief, especially of the General and Free Will Baptists, seems to be that one's religion is direct and personal, based on one's own understanding of the scriptures and direct metaphysical experience. It is not directed by authority. After their European experiences, these Baptists had had it with authority! The above mentioned groups also believed in the possibility of salvation for all who would declare belief and show the personal experience by which they came to it. These groups originated in England and migrated mostly to North Carolina. (Davidson) The path by which such beliefs might have reached Marlow from there is yet to be proven, but it is suggested in Davidson's and Pelt's work. (More of that later.)

When new people arrived in Marlow and wanted to bring in a non-Baptist (or prehaps a Calvinistic Regular or Particular Baptist?) minister, there was enormous resistance by the original Lyme, Connecticut group and their new affiliates. When the Baptists, as the controlling group, tried to collect ministerial taxes from the non-Baptists (or differening Baptists?), the new-comers resisted. When new-comers eventually became the majority and succeeded in imposing their choice, the Methodist Paul Dustin, the Baptists and Universalists (who could have been Free Will Baptists who jumped the fence) resisted the ministerial tax. There seems to have been a split between different persuasions of Baptists. The tug-of-war went on for years. It was only in 1819 when New Hampshire passed its (long-overdue) Toleration Act that no one could be forced to belong to a particular church or pay a ministerial tax to a church to which he did not belong. Anyone professing different belief could ask to be dismissed from a church. It was at this point that churches proliferated in most towns. The Universalist Church (of which there was a representative in Washington) reflects the ideas of the Free Will Baptist Church, and it may have been this Baptist - Universalist split that allowed the Methodists a toe-hold here.

Eventually a Methodist Church was built in the old village on "The Hill." It was conceived in 1792 but not completed until at least 1798. (The long, painful story of the fight over the construction and maintenance of this church will be told elsewhere.) In 1845 it was moved to the "The Plains" present Marlow village. A Universalist Church which was built on "the Hill" was also moved down to the present village the same year and eventaullay became Murray Hall, then the Excelsior Grange. At one point, there was an active Christian church which, quite pointedly, has no creed but the Bible and one's conscience. Today Marlow remains one of the few New England villages without a Congregational Church. There is no longer an active Baptist or Universalist church here. Only a Methodist church remains.

Elder Eleazer Beckwith, like Thomas Hardy's characters, was caught in the gears of grinding forces larger than any of us. Because the town was torn apart by religious controvery, perhaps in part because the Marlow Baptist community could not agree among themselves, he remained a preacher here a relatively short while, and yet, he and his family remained, respected by many. Witness the inscription on his headstone and his elected positions. In those days, many a preacher engaged in another occupation, usually farming, to keep body and soul together. I don't imagine that he gave up his "higher calling" all together. Surely he continued to pray over the sick and bless marriages and burials. Did he really stop baptizing around the turn into the nineteenth century? I suspect not. If he did, why do we still have a deep-water place on our big Ashuelot River pond just outside the present village called "Baptism Beach"?

[Loisanne Foster]

The Old Settlers' Burying Ground is reached only by passing through private property. Elgin Jones in his History of Marlow... tells us, "We have no knowledge of who is buried here excepting one, Hepsibeth (Tubbs) Beckwith, widow of Sylvanus Beckwith. It is doubtless true that the burials here were from families living in the center and the southern part of town." (Jones, 27)

The other graves of the Old Settlers' Burying Ground are unmarked. Jones tells us that in 1886 the town voted to build a fence and erect a tablet, so there is a monument in place there in honor of our Old Settlers.

[Loisanne Foster]

In his History of Marlow, New Hampshire, Elgin Jones includes a separate chapter on denominational histories and in it provided further details about Elder Beckwith's terms as a Baptist preacher in Marlow.

He tells us that in 1777, there were 22 names on the list of subscribers to Marlow's Baptist church, only ten of whom were from Marlow. Caleb Blood had been a minister for a short time, and then the Baptists appeared to be without an official pastor, although there were several preachers among them, so I assume the role was filled by these.

Jones writes, "It is apparent that meetings were held and that there was a constant accession of members. On October 6, 1781, thirty-one names were added to the roll, thirteen being residents of Marlow.

"On November 8, thirty-four were received, twelve being residents. It was at this time that Elder Eleazer Beckwith's name first appears on the records. He was for years the beloved pastor of the Society. On May 11, 1782, it was voted to have the sacrament of the Lord's Supper administered every month on the second Sabbath. On September 14, Silas Brigham, Nathaniel Shepard and Nathan Brown were chosen Deacons. These men were all from Alstead. At this meeting twelve persons were added to the church, and on October 20, six more signed the covenant. On July 26, 1783, eleven were added, and on May 27, 1784, fifteen more.

"On March 3, 1787, the church voted to give their fellowship to Moses Marshall, Isaack Kenney and Moses Kenney, to improve their gifts where duly called. We think it reasonable to believe that Isaack Kenney had pastoral care over the society in Stoddard, for on September 15, 1787, a council was held in Marlow for his ordination to the work of an Evangelist. Elder Baldwin of Canaan with brethren and Elders Hibbard and Woodward were voted to "sit in council with us". On December 18, 1787, petition was received from members in Stoddard to be separated into a distinct church. This was granted, with Elder 1. Kenney to have charge over them. The Kenney homestead was two miles southwest from Mt. Pitcher. Fourteen persons withdrew from Marlow to form the Stoddard society.

"On November 13, 1790, a similar request came from Alstead, which was granted and ten members were released from the Mother Church. On December 1, 1793, there was a request from Unity to be established as a separate Church. There is reason for believing that Elder Beckwith was not wholly satisfied or satisfactory, for In April 1797, a committee was chosen to collect Elder Beckwith's salary, arrearages being in evidence at this early day. It was so voted to allow Elder Beckwith to go to Unity a quarter of the time as he had usually done. At this point we will note other actions of the Town in regard to Elder Beckwith.

On April 17, 1792 an article was placed in the Warrant - "to see what method the town will take to give Elder Beckwith a call to preach and where shall he meet with them." This would indicate perhaps that this was the beginning of his ministry. We prefer our former view, however, noting that tything men were chosen from 1781 onward. It was voted that Elder Beckwith meet with the Town committee annually on May 8, at Elisha Huntley's. On September 12, 1792, it was voted to pay Elder Beckwith 20 pounds. More or less opposition was manifest in the matter of Elder Beckwith's salary, and in 1797, the Town refused to raise it
We find in the church records an interesting incident, one of many showing how difficulties were then settled. On December 10, 1798, the church met at Amos Gale's (George Priest Farm - 1934) to consider a matter of fraudulent dealing on the part of Amos Gale against Seth Lewis, which was brought by Biniah Maynard. Evidence not being present, the meeting was adjourned to the 26th. Meeting the 26th, and hearing the evidence, the church voted that the allegations were not sustained. On July 12, 1799, the church met at Amos Gale's, at which time it did not go forward to renew the covenant as usual by reason of Dissention upon the trial of Brother Amos Gale but spent the time in a conference on the matter. On the Lord's Day, Januaryl3, 1799, they did not receive the Sacrament, it being thought not expedient for the reason above assigned.
On February 11, 1799, the stated meeting preparatory to the Sacrament of the Lord's Supper, which should have been attended on Saturday the 9th, was not held by reason of its being so stormy. The brethren met on Sunday for public worship, but did not attend on the ordinances of the Sacrament of the church, the church being in such an unsettled state after meeting this day. It appointed a conference meeting to be held at the dwelling house of Amos Gale on the 23rd day of this month. On this day the church met according to appointment and conversed with each other as to the state of their minds etc. At this meeting, Elder Beckwith renewed his request to be dismissed from the church as a member and also to be recommended to the church at Unity, whereupon the church took the matter into consideration and voted to dismiss Elder Beckwith from the church as a member and pastor, and recommend him in full fellowship as a member and in his ministerial character to the church at Unity.
Letter of Dismissal To the Baptist Church at Unity: "This may certify that Elder Eleazer Beckwith, having some time ago signified to the church his dismissal from this church as a member and from the pastoral care the same and Recommended to the church in Unity. At a conference meeting held at Brother Gale's house on the 23rd. day of February last, the church took into consideration Elder Beckwith's request and after due consideration voted to dismiss Elder Beckwith as a member and from the pastoral care of this church and recommend him both as a member and in his ministerial character in full fellowship. "
Signed in behalf of the Church
Francis Brown Clerk
Marlow, March 13, 1799, Church

"It is evident that Elder Beckwith continued to preach in town for several years, if he was not, in fact, reinstalled as minister, for the church voted on March 8, 1800 to secure the services of Elder Beckwith if he is at liberty. The Town, in 1801, voted to give Elder Beckwith 20 pounds for preaching three-quarters of the time. This is the last mention made in either Town or Church records, although his name appears as a signer of a vote passed in March 30, 1807. The vote authorized the Town to raise 60 pounds to support preaching the year ensuing, to be raised on the :i polls and estates of those who have not hereunto annexed their names with the liberty to enter their dissent when the Selectmen take the invoices here. There followed twenty-eight names, Elder Beckwith being the last. Abner Smith, Nathan Gee and Patrick Giffin were chosen a committee to expend money. [From another version of the History, we gather that the Town had chosen one Baptist, one Methodist, and one Universalist for this committee. Probably Abner Smith was the Baptist; Nathan Gee, the Universalist (probably originally Free Will Baptist), and Patrick Giffin, the Methodist, although how he, as son a a Scotch Irish Presbyterian became Methodist is a mystery)

"On March 24, 1799 Josiah Tubbs was appointed to lead and tender the Sacrament, while on November 9, 1799 Elder Jeremiah Higbee was voted to be administrator of the Sacrament. Elder Beckwith ceased his labors in 1806, and the Baptist church ceased to function for many years."
(Jones, 45-47)

[Loisanne Foster]

From the very beginning, Beckwiths were involved in Marlow and the surrounding area.

Phineas and John Beckwith of Lyme, CT were among the the original grantees of Marlow [1761]. History of Marlow.... Elgin Jones (5), but there is no record of their having come here.

Sylvanus Beckwith is on our list of "Actual residents before 1770." (Jones, 14) and his widow is the only grave in our Old Settlers Burying Ground which has an inscription. We don't know where he is buried.

Amos Beckwith was paying taxes in Marlow in 1793.

Amos, Anson, and Ira Beckwith appear on the 1790 cenus as residing in Marlow.

A short cruise around genealogy websites will reveal that the Beckwiths were closely interrelated with other Marlow families who came from Lyme, CT: Gee, Smith, Mack, DeWolf, Huntley, and others. For instance, see
http://64.233.161.104/search?q=cache:1OpWW6_rH1YJ:slyfield.home.netcom.com/pafg16.htm+%22Abner+Beckwith%22+Marlow&hl=en&gl=us&ct=clnk&cd=1 and follow Abner Beckwith's links to his ancestry. It's an amazing journey!

In nearby towns such as Lempster, Walpole, and Claremont, we also find related Beckwiths and many prominent people among them. You might be interested to know that Lempster has a Beckwith Hill. See http://64.233.161.104/search?q=cache:8tLIT3555DYJ:www.brainygeography.com/features/NH.summit/beckwithhill.html+%22Beckwith%22+Lempster&hl=en&gl=us&ct=clnk&cd=4

The Claremont, N. H.l architect Hira Beckworth deisinged many local historical landmarks including the Silsby Free Library in nearby Acworth, N. H. http://64.233.161.104/search?q=cache:8tLIT3555DYJ:www.brainygeography.com/features/NH.summit/beckwithhill.html+%22Beckwith%22+Lempster&hl=en&gl=us&ct=clnk&cd=4 and the famous, recently restored Opera House at Claremont http://64.233.161.104/search?q=cache:Y3SsVaDgkIUJ:www.claremontoperahouse.com/History.htm+%22Hira+Beckwith%22+&hl=en&gl=us&ct=clnk&cd=4

[Loisanne Foster]

Thanks to one of Eleazer's descendants, we have a transcript of his will to share:

Will

In the name of God Amen. I Eleazer Beckwith of Marlow in the County of Cheshire and State of New Hampshire Gentleman being of sound mind memory and understanding praise be God but caling to mind the uncertainly of this mortal life and that it is appointed for all men? to die do make and ordain this my last will and testament-

First, I give my soul unto God who gave it and my body to the earth from whence it came to be buried in a Christian and decent manner by my executor hereafter to be named-also I desire that all my just debts and funeral expenses be fully paid and satisfied. Also I give unto my son Seth Beckwith the farm on which I now live on which all the buildings and appertinances belong to his propper use and disposal for ever he paying to my son Dudley Beckwith twenty dollars in one year after my decease and to my son Eleazer Beckwith twenty dollars in two years after my decease and to my son Abner Beckwith twenty dollars in three years after my decease and to my son Jason Beckwith twenty dollars in four years after my decease. Reserving the use of one third of said farm to the benefit of my loving wife Hannah Beckwith with one third of my personal estate during her natural life - Also I give all my personal estate to whatever name to be equally divided between my six daughters namely Caroline Morning(?), Meriam Huntly Renea Royce Phebe Miner Lydia Gale Lucretia Smith reserving the one third to my wife Hannah during her life. The third to be divided between them in manner aforesaid. Lastly I do hereby Nominate constitute and appoint my said son Jason Beckwith sole executor of this my last will and testament hereby revoking all former wills by me heretofore do declare this to be my last in witness whereof I have hereto set my had and seal this fourth day of March in the year of our lord 1808 - Signed sealed published and declared by the said testor in the presence of us who in his presence and at his request have subscribed our names as witnefse also in the Presence of each other.

/s/ Eleazer Beckwith
Silas Mack Cheshire (?) Charlestown May eleventh
William Richardson 1808 Then the foregoing will was proved
Samuel Richardson and published in common form by Abel Parker Judge of Probate. Recorded by
Sam Stevens Re. Probate

[Loisanne Foster]

We had an inquiry from Annie Cote touching Daniel Beckwith, Hannah Beckwith, and Miriam Smith. The question is about the identity of Phebe Beckwith whose mother's name was Hannah. "Could Eleazer Beckwith and Hannah Lewis be her parents?" Our e-mail conversations have been piece-meal as more information was established, but this is the gist of it:

Daniel BECKWITH

Father: James BECKWITH
Mother: Sarah MARVIN
Birth: 26 OCT 1704, Lyme, New London, Connecticut
Death: 10 NOV 1762, Lyme, New London, Connecticut

Partnership with: Miriam SMITH
Child: Eleazer BECKWITH Birth: ABT. 1741
Child: Ruel BECKWITH Birth: 18 AUG 1742
Child: Mary BECKWITH Birth: 9 OCT 1743, Lyme, New London, Connecticut
Child: Elizabeth BECKWITH
Child: Titus BECKWITH Birth: 30 DEC 1746
Child: Amon BECKWITH Birth: 1752, Lyme, New London, Connecticut
Child: Amos BECKWITH Birth: 17 APR 1754, Lyme, New London, Connecticut
Child: Ira BECKWITH Birth: 1760, Lyme, New London, Connecticut

Ancestors of Daniel BECKWITH: James Beckwith and Sarah Marvin
Daniel > James > Mathew > Mathew

Descendents of Daniel BECKWITH

1 Daniel BECKWITH
=Miriam SMITH
2 Eleazer BECKWITH
=Hannah LEWIS Marriage: BEF. 1775
3 Lucretia BECKWITH
=Luman HUNTLEY Marriage: Lyme, New London County, Connecticut
2 Ruel BECKWITH
=Sarah WOOD
2 Mary BECKWITH
=Lemuel MILLER Marriage: ABT. 1764, Gilsum, Cheshire, New Hampshire
3 Isaiah MILLER
=Anna MUNCIL Marriage: 17 JAN 1805, Marlow, Cheshire County, New Hampshire
2 Elizabeth BECKWITH
=Richard LAMPSHIRE
2 Titus BECKWITH
2 Amon BECKWITH
=Sarah BROWN
2 Amos BECKWITH
=Susanna TRUMAN Marriage: 17 APR 1780
2 Ira BECKWITH
=Hannah WHEELOCK Marriage: 1789
__________

From Virgil Huntley, we found:

Joanna Lewis was born in Lyme, CT 4 MAR 1742/3; died Marlow, NH 16 AUG 1823 ae 80 yrs., widow of Eleazer Beckwith. There is no marriage record for Joanna but James Lewis, father of Joanna, quitclaimed land in Lyme to his son-in-law, Eleazer Beckwith, on 21 OCT 1765. In 1802 Joanna Beckwith of Marlow, NH signed a receipt for her share of her father's, James Lewis', estate. Virgil Huntley

[This seems to be our Hannah Lewis.]

___________

And then we found:

Azariah (Ezra) Miner (born: 23 Aug 1766 CT - died: 18 Aug 1844 NH)
married Phebe Beckwith (born: 3 Jun 1770 CT - died: 31 Mar 1845) 10 Sep 1792, daughter of Eleazor Beckwith and Hannah Lewis
She lived in Lyme, CT and Lempster, NH
She appeared in these censuses:
1800 census - Lempster, NH
1810 census - Lempster, NH
1820 census - Lempster, NH

_________

We also learned through Carolee Hanson that:

They moved to Lempster, NH before 1792 when their daughter Melinda was born. Ezra was a Baptist minister. His parents were Ebenezer Miner and Betsey Rowley. Phebe's mother was Hannah Lewis and [her father was Eleazer Beckwith].

____________

Lempster's library is "The Miner Library," no doubt connected to this family.