USA > Maine > A history of the Baptists in Maine; together with brief notices of societies and institutions, and a dictionary of the labors of each minister > Part 2
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*Wms. his. Me. vol. 1, p. 237. +Wms.his. Me. vol. 1, p. 554. #Vol. 1, p. 554. §Willis' his. Port. v. 1, pp. 97, 123.
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CIVIL CONDITION OF MAINE, 1607-1767.
Penobscot and the country eastward. They held, however only a disputed right of possession. Sir F. Gorges appoint- ed his nephew, Wm. Gorges, governor, with jurisdictional powers to administer justice, and to punish all criminals within his territorial limits. By him was raised the first court of justice, or of legislation, which was convened at Saco, in 1636. There were at this time, nine settlements or plantations, and the best estimate numbered a population of 1500 souls, under his authority .* The government of Gorges assumed an ecclesiastical character. It embosomed the Episcopal faith. The king of England, in order to aid Gorges in his endeavors to establish and perpetuate the forms of Episcopacy in the new Province, issued his decree that none should leave the shores of England, for these new settlements, until they had taken the oath of suprem- acy and allegiance to the crown, and pledged themselves to observe strictly the rules of Episcopal discipline.t The people of this Province, therefore, were mostly of that faith, and practiced the usages of the mother church. As a con- sequence, the affairs of religion were blended with the affairs of state.
The first religious communion was organized on Hog- island in 1639 .¿ A meeting-house was erected, and Rev. Mr. Hull became the officiating minister. Gorges was a firm Episcopalian and royalist, and a zealous friend to the king.§ In 1639, his title to the territory which he claimed was confirmed by the king. The powers of government conferred upon Gorges, were almost absolute;|| and the forms of legislation and powers of the executive were ex- plicitly defined. [] At the first session of the court convened under this new charter, at Saco 1640, an order was passed that all the inhabitants, who have any children unbaptized,
*Wms. Me. vol. 1, ch. 5-Willis' his. Port. vol. 1, p.48. +Wms. his. Me. vol. 1, p. 268. #Wms. his. Me. vol. 1, p. 277. §Willis' his. Port. vol. 1, p. 48. ||Wms. his. Me. vol. 1, p. 286-Willis' his. Port. v. 1, p. 45. "Wins. is. Me. vol. 1, p. 286.
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CIVIL CONDITION OF MAINE, 1607-1767.
should have them baptized as soon as any minister is set- tled in any of their plantations .* This order was enforced by punishment, if any refused.+ This was laying the foun- dation strong for an Episcopal(a half Roman) a half political church in Maine ; but the Lord God had better things for this new world.
The government established by Gorges was sustained, with some alterations and amendments, for several years ; and the dominant religious influence was decidedly Episco- palian. Previous to 1653, several towns west of Saco river were brought under the government and religious influence of Massachusetts. But east of that river, " the most influential men," says Mr. Willis, " were decidedly Episcopalian in their form of worship, and looked with dread upon the uncompromising," and we may add, the intolerant " spirit of the Puritan government of Massachu- setts.""} The religious feelings in Maine therefore were viewed with distrust by the people of the other colonies. Nor were they slow to express their abhorence of Episco- pacy. The other colonies in New England, Massachusetts, Plymouth, Connecticut and New Haven, had, for mutual assistance and defence, united in a civil and religious con- federacy. Maine was refused the privilege of uniting with them, because of her religious tenets. §
Massachusetts having obtained jurisdiction over the ter- ritory west of Saco river, continued her exertions to extend it over other parts of the Province. But she was vigorously resisted. || To the religious intolerance practiced in Mas- sachusetts under the authority of the " Cambridge Plat- form," against the Jesuits, Quakers and Baptists, the people of Maine were resolved not to submit.[] " What," said they, " have we to do with projects of political ambition,
*Willis' his. Port. vol. 1, p. 48-Y. records-Wms. his. Me. vol. 1. p. 286. tp. 286. ¿ Willis' his. Port. vol. 1, p. 57. §Wms. his Me. vol. 1, p. 297. "Willis' his. P. vol. 1, p. 57. TT Wms. his Me. vol. 1, p. 379.
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CIVIL CONDITION OF MAINE, 1607-1767,
or with the weapons forged against heresy. Notwithstand- ing their passion for Episcopacy, they had more rational ideas of liberty than the Puritans, and were more friendly to religious tolerance.
As soon as Massachusetts obtained the acknowledged right of possession to the Province, she commenced the exercise of her judicial powers. The governor of Massa- chusetts, with a board of colonial assistants, had the over- sight and management of affairs in Maine. This board, or standing council, of eight persons, were to be without exception, of Congregational faith. All other sects were at once excluded from any participation in government. This caused much uneasiness and bitter complaining among the royalists and Episcopalians. They made known their grievances to the court of England, yet they obtained only a prevention of persecution and a partial toleration. All other sects remained unprotected by legislation. The change of government as made by the Province Council, did not relieve the disadvantages of other religious com- munions. By means of their authority and influence, and from the results of emigration from the other colonies, the religious character and faith of Maine, assumed gradually more and more of the Congregational form .*
Mr. Bancroftt attempts an apology for the spirit mani- fested by the Puritans. He says, " The spirit of the Pilgrims was truly Catholic. Christianity was their life- and the religious union of these exiles was the rock on which rested the stability of church and state. Hence they welcomed none but those who were truly of a Presby- terian faith. The orders of church and state, were with them exclusive, for they had come to the outside of the world to live by themselves." But can this circumstance justify their course? Did they not claim for themselves *Wms. his. Me. vol. 1, p. 558. +Ban. his. Am. vol. 1, p. 366.
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CIVIL CONDITION OF MAINE, 1607-1767.
what they were unwilling to award to others ? They had fled from a religious intolerance, which they regarded as un- just and unchristian. Why then do they do to others what they were unwilling should be done to themselves ?
It is not certain that any of the Pilgrims who first landed on these shores were Baptists .* It is believed, however, that soon after the organization of the Massachusetts Col- ony, there were persons there who embraced their senti- ments. But a few years had elapsed before Baptists began . to appear publicly in different parts of the colony. But all religious intercourse with them was seriously objected to by the Presbyterian establishment. For a while, this checked the progress of their faith ; but the fire of holy love to Christ was not always to be concealed beneath a crushing religious arrogance. The first attempt to unite in organized operation in Massachusetts, was made at Wey- mouth 1639.+ A Baptist church was constituted. But the building was soon overthrown, and its principal erectors suffered the penalties of provincial laws. The powers
against them were consolidated into a civil and ecclesiasti- cal oppression. The principles of church and state were so blended in the colonial government, as to give to the Congregational clergy all but supremacy in power. None were admitted to the ballot-box, but church members of that faith, and none could find admission into the church, but by the consent of the ministers ; so that the keys of leg- islation were almost entirely in their hands.į It soon be- came a law in Massachusetts, that every person in parishes who did not voluntarily subscribe to the support of the established ministry, should pay his due proportion of such needful expense.§ Although this law was much opposed, it prevailed with some partial amendments and alterations,
*Bach. his. Bap. vol. 1, p. 56. tBen. vol. 1, p. 556. ¿ Bach. vol. 1, p. 63. § Bach. vol. 1, p. 100.
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CIVIL CONDITION OF MAINE, 1607-1767.
till general intelligence, a love of religious freedom, and a more pure spirit of the gospel, severed from civil authority this ecclesiastical power, and thereby withered the right arm of clerical oppression. This however was the work of many years, during which, many trials were the experience of the different religious communities in Massachusetts and in Maine.
Roger Williams "was the first person," says an Ameri- can historian, " in modern christendom to assert in its plenitude the doctrine of liberty of conscience."* The relation that Mr. Williams held to the Baptists, and the place to which the friends of freedom have elevated his name in the annals of history, forbid that he should be passed over in silence in this place.
Roger Williams was born in Wales in 1598. He was an educated lawyer, but that employment being disagreea- ble to him, he turned his attention to divinity. As a preacher, he was highly esteemed in his native country. He crossed the atlantic in February 1631.+ New England now became the scene of his ministerial operations. On account of his sentiments as a Baptist, and his doctrine of liberty of conscience, he suffered much persecution in the early part of his career in America. And yet, says Gov. Hopkins, "R. Williams justly claims the honor of being the first legislator in the world."} His doctrine was that " the civil magistrate should restrain crime, but never con- trol opinion ; should punish guilt, but never violate the freedom of conscience." He was an enemy of all intole- rance, and when he became a Baptist, his actions illustrated his doctrine.§ This new doctrine of Williams brought him into collision both with the government and clergy of Massachusetts ; and was the occasion of persecution, pro-
*Ban. his. Amer. vol. 1, p. 375. +Davis. his. Welch Bap. p. 32. ¿ D. his. W. B. p. 33. §Ban. his. vol. 1, p. 366.
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CIVIL CONDITION OF MAINE, 1607-1767.
scription and banishment to himself and his adherents. The controversy between the friends of a more liberal pol- icy and the Puritan clergy, was conducted with impassioned zeal. Questions of the nicest subtilty respecting the free- dom of conscience and abstract truths in theology, were agitated with enthusiasm. Arrogance, pride, the vagaries of imagination, and speculative extravagancies led ultimate- ly to the formation of two parties. Toprevent the danger- ous results of this controversy, and the increase of faction as anticipated by the clergy, a law was enacted, somewhat like the alien law of England. None should be admitted within the jurisdiction, but such as should be allowed by a magistrate. And it should be remembered that the magis- trates were mostly clergymen, or others who favored the Puritan policy. But this did not put the spirit of toleration into a final sleep. The principles of liberty were alive in the soul, and ever diffusing their beneficent influences, so that an enlightened toleration gained the faith and affections of many .* At length the spirit of intolerance was again revived, and a law was now passed, which required ever ? person under penalty to attend regularly the established forms of worship. Nor was this spirit of religious oppres- sion, and its withering influence confined to Massachusetts. It went where her power could be sustained. Still from the days of Roger Williams, Baptists have multiplied, till they have become a large, respectable and strong nation in the " Old Bay State."
'*Ban. his. Am. vol. 1, ch. 9-vol. 2, ch. 12.
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BAPTISTS IN SECOND PERIOD OF
CHAPTER II.
First manifestation of Baptist sentiments in Maine fifty-eight years after the first settlement at Saco-Character and ministry of Mr. Screven-the first church at Kittery-the feelings of the people toward Baptists-the pro- ceedings of the Government-Mr. Screven forbidden to preach-Mr. S. and his principal adherants driven from the Province-no other Baptist church gathered for a period of eighty-five years-changes in civil laws.
BAPTIST sentiments first appeared in Maine 1681 .* At this time there was peace and prosperity in the Province. The war-whoop was not heard ; disputation and wrangling about claims and titles were at an end; and Massachusetts and Maine moved under the same forms of government. Massachusetts had spread over the Province, not only her laws, but her spirit of religious intolerance. This spirit had already erected its battlements against the ' wild fanaticism' of all sects who did not bow to its authority.
Kittery,t the oldest town in the Province, incorporated 1647, was selected as the place first to raise a Baptist standard. The first avowal of Baptist sentiments tested the spirit of charity in other sects. As in Massachusetts, so in Maine, the Congregationalists were recognized by law as the 'Standing Order.' They viewed the Baptists in the light of religious fanatics, and regarded their doctrines and influence as deleterious to the welfare of both society and religion.į
It was soon known that in Kittery there were several persons professing to be Baptists. From whence they came is now unknown. In the course of events an oppor- tunity offered to them the privileges of church communion agreeable to their own theological views. The nearest Baptist church was at Boston, Mass., over which Rev. Isaac Hull then presided. § At the advice of Mr. Hull, these Baptists in Kittery united with his church.
*Wms. his. Me. vol. 1, p. 568. tVol. 1, p. 303. #Ben. vol. 1, pp. 364, 381. §Vol. 1, p. 309.
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MAINE HISTORY, 85 YEARS FROM 1681-1766.
Wm. Screven, an early emigrant from England,* was one of their number. Being a man of more than common talents, and devotedly pious, he officiated as leader in their worship.t The brethren in Kittery and in Boston were satisfied that the Great Head of the church had designed and called him to preach the gospel of Christ. He was accordingly licensed by the church in B. ' to exercise his gifts in Kittery, or elsewhere, as the providence of God may cast him.'#
The Baptists in Kittery being now blessed with a minis- ter, and situated at so great a distance from Boston, deemed it expedient for their own spiritual advantage, and for the cause of Christ in the new settlements, to unite in a separate church. But their desire was at once disappointed by the violence of opposition.
Moved by the same spiritual despotism which had dis- turbed the Baptists in Massachusetts, Mr. Woodbridge, the minister, and Mr. Huck, the magistrate, awakened preju- dice and hatred against these conscientious disciples in Kittery. Slanderous abuses and legalized tyranny were now to be endured by them. Church members suffered not alone ; but those who assembled with them for worship were repeatedly summoned before the magistrate, and by him threatened with 'a fine of five shillings for every such offence in future.'S
Humphrey Churchwood, a man worthy of respect and esteem, for exercising his liberty of conscience, and encour- aging the baptism of some of his friends, was convented before Mr. Huck and Woodbridge, to answer for abuses against the established order. 'But it does not appear that much was done, but to revile and ridicule the Baptists. This movement however did not prevent the baptism of several others soon after.'||
*Wms. his. Me. v. 1, p. 569. +Boston ch. Records. # Bos. ch. Records. §Bach. his. Bap. vol. 1, p. 503. |Rev. J. Tripp's statement. 3
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BAPTISTS IN SECOND PERIOD OF
Alarmed at the success which attended these incipiant and feeble efforts of the Baptists, the General Assembly of the Province 'took the business of oppression into their own hands.' At the August session of the council, 1682, (Maj. B. Pendleton was then Deputy President of the Pro- vince) Mr. Screven was tried and placed under bonds for good behavior. The following is a copy of records made by Edward Bishworth :
" William Screven, appearing before this court, and be- ing convicted of contempt of his Majesty's authority, and refusing to submit himself to the sentence of the court prohibiting his public preaching; and upon examination before the court, declaring his resolution still to persist therein ; the court tended him liberty to return home to his family in case he would forbear such turbulent practices, and amend for the future; but he refusing, the court sen- tenced him to give bonds for his good behaviour, and to forbear such contentious behavior for the future; and the delinquent stand committed until the judgment of this court be filed."
" Verai Copia transcribed and with the records compar- ed this 17th of Aug. 1682 .* E. B. Recorder."
Mr. Screven, regarding the precepts and examples of Christianity the only just rules of conduct, did not comply with the requisitions of this court. A fine of ten pounds was therefore imposed upon him. He was moreover threat- ened with an infliction of the penalties of the law for each and every future offence against the established order. This treatment constituted another part of the important business of the same session.
" This court having considered the offensive speeches of Wm. Screven, viz. his rash and inconsiderate words tend- ing to blaspheme, do adjudge the delinquent for his offence to pay ten pounds into the treasury of the court or Province. And further, the court doth forbid and discharge the said Screven, under any pretence to keep any private exercise at his own house, or elsewhere, upon the Lord's day, either
*Rec. of Prov. Court, Aug. 17, 1688, as given by Mr. Bachus, v. 1,p. 504.
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MAINE HISTORY, 85 YEARS FROM 1681-1766.
in Kittery or any other place within the limits of this Prov- ince ; and is for the future enjoined to observe the public worship of God in our public assemblies upon the Lord's days according to the laws established in this Province, upon such penalties as the law requires upon such neglect of the premises."*
Neither these terrific proceedings of a Provincial court, nor the slander and abuse of the clergy could crush the spirit and zeal of Screven, or prevent the embodiment of a Baptist church in Kittery. By the assistance of Rev. Isaac Hull, of Boston, the following persons were recognized, Sept. 1682, as a church of Christ in gospel order, they hav- ing been previously baptized. ' Wm. Screven, minister ; Humphrey Churchwood, deacon; Robert Williams, John Morgandy, Richard Cutts, Timothy Davis, Leonard Brown, Wm. Adams, Humphrey Azell, George Litter and several females.'t Storm and violence, obloquy, fines and impris- onment were now experienced by this little band of disci- ples. As the result of a long cherished and well organized religious intolerance, venting itself in vehement and impassioned persecution, these humble christians became disheartened and overcome. In less than one year from its recognition, the church was dissolved, and the members scattered 'like sheep upon the mountains.'}
To avoid the embarrassments of clerical oppression and further litigations, to shun the evils of slander and calumny, Mr. Screven, accompanied with his family and some of his suffering brethren, left the Province, removed to South Carolina, where he gathered a Baptist church, which sub- sequently became a flourishing society. §
Mr. Screven was a native of England, born 1629. Soon after his residence in Kittery, he married Bridget Cutts, and was with her blessed with eleven children.'|| His tal-
*Records of Court, Aug. 17, 1682, E. Bishworth, recorder. tRec. of Bos. ch -Ben. his. Bap. vol. p. 309. ¿ Ben. his. vol. 1, p. 309. §Bach. his. vol. 2, p. 120. |Wms. his. Me. vol. 1.
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BAPTISTS IN SECOND PERIOD OF
ents were above mediocracy. Though favored with but a partial literary competency, yet a brilliant and energetic imagination, a fervent heart, enlivened by the genial influ- ences of christianity, wonderfully supplied that literary defi- ciency .* He was beloved by his brethren ; his ministrations were listened to with delight, and received with edification and profit.t He was eminent for devoted piety and religious usefulness. Mr. Screven died near Charleston, S. C. at the age of eighty-four years, leaving a respectable posterity to bear testimony to his worth.
From the commencement of colonization on the soil of Maine till the termination of the French war in 1763,§ hos- tilities were maintained with the exception of short intervals by England against the French or Dutch, by the colonies in America against the Indians, or by different tribes of Indians against their neighboring tribes. || These hostilities seriously embarrassed the colonies and checked emigration. When these scenes of blood were ended, and the noise of war was hushed to silence, the whole population of Maine did not exceed 24,000.11
Undoubtedly among this number there were some Bap- tists, but a spirit of religious oppression was kept alive by the civil authorities and the clergy. Men differing in religious opinions from the dominant sect, dreading its religious dis- franchising influence, were slow to become residents in Maine. And those who might venture an approach, kept silence through fear, or but privately gave ' a reason of the hope' they cherished in Christ. From the dissolution of the church in Kittery, no Baptists appeared publicly in Maine for an interval of about eighty-five years.
The attempts to establish Baptist churches in Massachu- setts at Weymouth and Lynn in 1639, nineteen years after
*Bach.This. Bap. vol. 1, pp. 502, 505. +Bach. his. Bap. v. 3, pp. 201, 202. #Ben. his. Bap. abridged, p. 357. §Wms. his. Me. || Willis' his. Port. TWms. his. Me.
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MAINE HISTORY, 85 YEARS FROM 1681-1766.
the landing of the Pilgrims, we have seen, proved unsuc- cessful, through the opposition then made both by govern- ment and people to Baptist principles .* But this opposition was destined to an ultimate defeat. Twenty-four years later, in 1663, a permanent foundation was laid for Baptist principles in that colony by the establishment of the Baptist church in Swansea.t From that time, churches of this order arose and prevailed amid slander and contempt, until in less than a score of years, Baptist churches were found scattered throughout the colony .¿
In 1728, the Legislature of Massachusetts, of which Maine was then a part, passed a law exempting Episcopali- ans, Baptists and Quakers from taxation to the support of the Congregational clergy, if they lived within five miles of their own respective places of worship. This law expired in 1733 ; but was revived again in 1740. Yet through the influence of the 'Standing order of Congregationalists,' it was again repealed in 1752.§ Again the opposed sects begged for mercy at the hand of the court ; and again anoth- er law was enacted in 1757, somewhat liberal towards Episcopalians and Quakers; but less so toward Baptists. One feature of this law was peculiarly proscriptive and against them. No certificate was allowed as legal, unless it acknowledged the term Anabaptist to be expressive of their sentiments.|| This the Baptists could not do without sacrifice of conscience and faith. They therefore endured the oppression thirteen years, when this law was revised and amended in 1770. By this law, IT as amended, they were exempted from taxation by presenting a certificate from the church and minister. Three years before the revision of this law, in 1767, there were in Massachusetts 64 churches. Under the influence of the revised law, their churches be- came more conspicuous, and multiplied more rapidly.
*Ben. vol.1, pp. 356, 358 +Vol.1, p. 354. #Ben. vol. 1, p. 381. §Bach. vol. 2, pp. 85, 88. |Bach. vol. 2, p. 193. TBen. vol.1, p. 445. 5*
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CHURCHES IN MAINE, 1767-1783.
CHAPTER III.
Churches in Berwick-Berwick and Madbury-a temporary church in Gor- ham-first Baptist Ordination in Maine-Church in Sanford-first Baptist meeting-house in Maine -- Churches in Wells and Lyman.
BERWICK. In May, 1764, a few Baptists in Haverhill, Mass., had been organized to exert their religious influence in church capacity under the ministry and council of Rev. Hezekiah Smith .* Mr. Smith did not escape abuse. He counted not his life dear to himself; and continued the useful Pastor of that church till his death, 1804.1 Mr. Smith's labors were not confined to that people. Never tiring in his efforts to extend the Redeemer's kingdom, like his cotemporaries in the ministry, he journeyed into new and distant places, to preach the gospel to the poor .¿ The town of Madbury, N. H., and Berwick, Me., first received his attention and occasional ministrations. He went forth not alone. God was with him; souls were converted; and, he soon had the pleasure of administering the Apostolic ordinance of Baptism in the province of Maine, not far from the place where oppression had anni- hilated the pious desires, hopes, and prospects of Screven and his brethren. As in Kittery, so in Berwick, opposition threatened to overthrow the work. But the time for God to favor Zion had come.§ Having already learned to endure the cavils and cruelties of persecution with persever- ing fortitude, the undaunted Smith proceeded in 1768, at their request to organize the Baptists in Berwick into a regular church of Christ. This church was composed of eight males and four females. | This was indeed a " little one," but it was to the Baptists in the colonies, as a "Star in the East." Kittery, when incorporated into a town, in
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