USA > Maine > Waldo County > Unity > A history of the Town of Unity, Maine > Part 8
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Rode two miles to Mr. Carter's and there spent several hours in conversing with another Mr. Carter who had adopted quite wild no- tions. Holds all the Bible is to be misunderstood; spiritually there is no such things as the Garden of Eden, nor even such a man as Moses; the patriarchs, or even such a being as Christ literally. At the way Christ was born again was by being born in the hearts of everyone that is born again. After conversing awhile I told him that I thought he was led away with a delusion of the devil.20
16. Calvin M. Clark, History of the Congregational Churches in Maine, Portland, 1935, Vol. II, p. 315.
17. Probably this first attempt by Mr. Sewall was at Benjamin Rack- liff's tavern where meetings were usually congregated.
18. Jotham Sewall Diary, September 27, 1803, Maine Historical Society, Portland, Maine.
: 19. Freedom.
20. Sewall Diary, March 18, 1805.
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CHURCH HISTORY
The radical thinking of Rousseau, and Tom Paine certainly re- vealed themselves in the Carter household. Yet about the same time Thaddeus served as tithingman of the community, so he could not have been regarded as too irreligious.
During his visits in this area in the fall of 1803 and the spring of 1804, he preached sermons on several occasions. Taking advantage of his opportunity Sewall baptized several children in homes of sin- cere Congregationalists. If the season permitted, he took them to the bank of a stream and performed the baptismal ceremony.21 Reverend Sewall on one of his missionary jaunts baptized the infant Elijah Parish Lovejoy, while in Unity, the Hopkins, Knowles and Sinclair children.
Not until the last month of the year 1804 did Jotham Sewall decide to form a church in Unity. On the thirteenth he preached in Fair- fax, and on the following day arrived at Abner Knowles' home, where he formed a conference "to see if a church could be collected." Noti- fications of Sewall's intentions were circulated, and in the afternoon a small number met at Dr. Knowles' house. Only eleven assembled. However, taking them into the church proved a serious step, and all of them had to be examined on their attitudes concerning church fundamentals. A Mr. Chalmers and Reverend Daniel Lovejoy of Albion assisted in this inquisition.22 It lasted all the afternoon, and after the examination was completed nine were accepted to form the body of a Congregational Church. " ... nine of which united to- gether; two males, seven females. It was refreshing to hear their rela- tions in convening together ... felt tired in my mind with one mem- ber that was admitted."23 The nine who were admitted to the fellow- ship of the new church are not positively identified, but they were probably the following:24
Mrs. Mary Rackliff Sarah Hopkins Dorcas Knowles Mehitable Ordway Abigail Sinclair
Stephen Sparrow Dr. Knowles Joshua Perley
"Thomas Harding Mrs. Joshua Perley
This was not an imposing start, and Sewall's troubles arose almost at once. Squire Rackliff, the tavern keeper, became irked because his wife joined the church without his consent. As a consequence meetings usually held at Rackliff's dwelling, terminated since he re-
21. Fairfax (Albion) "Baptized Mrs. Douglas and William Farn- ham by going down into the water with them in Fifteen-Mile Stream and their taking up water and applying to them baptism; also five chil- dren.'
22. Sewall Diary, December 14, 1804. They were questioned in detail regarding their religious beliefs and qualifications.
23. Ibid.
24. This list cannot be too inaccurate at this time since these families were the leading Congregationalists. Not long after the chil- dren of these families were baptized by Mr. Sewall as he records "on her account" after each parent. "Thomas Harding joined the follow- ing day.
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A HISTORY OF UNITY, MAINE
fused permission to hold them at his tavern.25 Tried as Sewall was by this experience, the conscientious man recorded, "God can excuse even this affair to assure the salvation of his soul." The rest of the meetings were held at Jonathan Ordway's. While Sewall was in Unity, he held church services twice or sometimes three times a day. "It was a solemn time", Sewall recorded, and at noon two persons were examined and received into his new flock. At the close of the meetings of the third day Sewall wrote, "administered the ordinance of the Lord's Supper to the new established church and truly it was a good season."26 After two long preaching sessions, he rode to Job Chases'. Since it was almost dark when the other meetings concluded, at seven o'clock Sewall commenced his third service of the day. "It was not an uncomfortable season.""
Sewall was an arduous worker, pursuing his labors with the devo- tion of a saint and the zeal of a true missionary. Indeed, he was a busy man. During the week that Sewall organized the first church formed in Unity, he preached nine sermons, visited eleven families, praying with them, usually standing beside the bed as was the cus- tom. Usually Bible or scripture reading followed after breakfast and supper. Altogether he preached a child's funeral sermon, organized a church, examined members, and baptized several persons; con- versed with several people on religious topics, and comforted two sick people. The next morning he departed (December 20th, 1804) for Fairfax, sensing a considerable pride in his accomplishments.
In July 1805 Sewall returned to see how his church was progress- ing, only to find one of his members in a scandalous affair. He rode to Dr. Knowles' where he talked the matter over with the good doctor. Sewall called his church together at the school house on Quaker Hill and delved into the problem of the "unhappy affair of Mr. Perley," who, it seems, had committed adultery. Mr. Perley was admonished and suspended from the church for his indiscretion. Sewall then spoke to the people concerning this action, for which there was an outburst of tears, and the meeting closed with a prayer for the way- ward. Sewall remained in the community for two days more.28
The Unity Congregational Church formed by the Reverend Sewall in the late fall of 1804, never grew in strength and was never very prominent in the activities of the town. The circuit rider got around, as often as he could. However, between 1804 and 1830 the Unity Church never consisted of more than a dozen members. These were unable to support a settled minister and had to depend upon the traveling circuit ministers. Church services were irregular and usually held at the school house. In June 1829 when Sewall was here, he deplored the lack of interest and low state of affairs. Sewall wrote
25. Sewall Diary, December 15, 1804.
26. Ibid., December 16, 1804.
27. Ibid.
28. Sewall Diary, July 17, 1805.
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CHURCH HISTORY
in his diary, "In 1804 there were twelve members and circumstances looked favorable, but now after more than twenty-four years it is reduced to six, only two are males. Mr. Perley, the principal leader member has now been twice excluded for adultery and remains cut off. How the sovereignty of God is manifested."29
Sewall was assisted in his enormous missionary labors by other ministers. In late 1807, the Reverend Daniel Lovejoy of Albion, the father of Elijah Parish and Owen Lovejoy, was employed as an itinerant preacher to the general Kennebec area speaking in Unity frequently. In June, 1829, Lovejoy was installed as a regular pastor for the towns of Unity, Albion, Windsor and Washington.30 At this time he probably preached in Unity about once a month. There was not at this date any Congregational Church built in Unity. Mr. Love- joy continued his pastorate, until he suffered a break-down in August 1833, when he took his own life.31 Particularly Unity and Albion were grieved by the death of their "beloved and revered pastor" and prepared to "weep in sackcloth."
At this time Unity belonged to the Kennebec Congregational Conference. About fifteen churches were assigned to the conference; few of which were very strong. The conference secretary wrote in his report, "Instead of rejoicing over new converts and congratulating each other on the enlargement of Zion, the brethren were called to lament over the diminution of their numbers."32 Before Mr. Lovejoy died, Albion in the winter of 1831 experienced a slight revival which added ten or twelve to the church. The minutes say that at Albion it required great effort to sustain a ministry even a fourth part of the time, but now (1831) they are preparing to build a "house of prayer."33 It is interesting to note that the churches in this region as churches elsewhere in New England were manifesting an interest in the temperance movement. About 1835 the religious prospects, "which have hitherto been exceedingly dark and distressing begin to brighten." Sometime in 1835 a Reverend Carruthers started revival meetings in Unity. His labors were blessed by the "revival of religion in Unity and the great enlargement of the little church there. May the Lord of the harvest send forth laborers into the whitened field."34
29. Ibid., June 1829. Also see Jotham Sewall, A Memoir of Rev- erend Jotham Sewall, Boston, 1853, p. 296. Sewall compares in his diary Unity with the Rumford church which he had organized in 1803. In the intervening years Rumford's membership increased from six to more than a hundred members.
30. Jotham Sewall, A Memoir of Reverend Jotham Sewall, Boston, 1853, p. 297.
31. Henry D. Kingsbury and Simeon L. Deyo, editors, History of Kennebec County, Maine "Albion", p. 1194.
32. Minutes of the General Conference, Congregational Churches of Maine, 1828, p. 13.
33. Ibid., 1831, p. 13.
34. Ibid., 1835, p. 15. Sixteen members were added making a total of twenty-four in the Unity Congregational Church.
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A HISTORY OF UNITY, MAINE
In the summer of 1836 the Rev. Elijah Kellogg spent two months in Unity; however, more of a vacationer than as a pastor.
During the next twenty years the Unity Congregational Church made some gain, but compared with the Methodist and Baptist de- nominations it remained small. In most communities the Congrega- tionalists continued to represent the old New England faith preserving the old doctrines. As small as the Unity congregation was, in 1837 it succeeded in building a meeting house.35 This building was con- structed through the efforts of Ephraim Murch, Elisha Parkhurst, David Vickery, and Jonathan Stone who contributed time and money to bring it to completion. A settled pastor, Isaac E. Wilkins, worked zealously to increase the membership but only partly succeeded. In 1840 membership reached thirty. Evidently not all members were satisfied with the strict beliefs of the Congregationalists and at this time some became interested in building a Universalist church at the village. This action nearly divided the Congregationalist church and crippled its activity. Wilkins remained for several years doing what he could to keep the church alive. In the spring of 1843 "the influences of the Holy Spirit were poured out and several conversions occurred in Albion, Sidney, Unity, and Vassalboro."36 Despite this revival there were less than twenty-five members belonging to the Unity Church. The decline continued, and most of the churches in the Kennebec conference were described as in a "lingering dying state."37 Taber's History of Unity states that the ministry of the Congregational Church was largely supported by contributions from the village.38 Nelson Dingley, Thomas Snell and John L. Seavey, influential men living there, argued that the church ought to be moved to the village. These men finally convinced the other pewholders, and the move was effected in the fall of 1849.
We the undersigned pewholders in the Congregational Meeting House, now situated in the Murch neighborhood, so-called, hereby give our consent that the said Meeting House be moved of said posi- tion, where it now stands, to Unity Village, provided we own the same pews in said house after it is so removed free from all expense to said owners.
Thomas Snell
Damaris Vickery
Rufus Burnham
Albert Vickery
John L. Seavey
Nelson Vickery
Jonathan Stone, Jr.
Seth Thompson
Edmund Murch
Abial Knights
Samuel G. Stevens
John Stevens
James Kelley
Josiah Murch
Elisha Parkhurst
George Hunt
Lydia Vickery
James B. Vickery
Hiram Whitehouse
James Mitchell
Burnham Kelley
Edmund Mussey
Samuel S. Berry
35. Murch, History of Unity, p. 16. The church was located in the northeast corner of land belonging to John Stevens, where Charles Murch now lives about a mile from the village.
36. Minutes of General Conference, June 1844, p. 15.
37. Ibid., June 1846, p. 15.
38. Taber, History of Unity, p. 20.
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CHURCH HISTORY
The church was transported to a site opposite the present Masonic Hall, very nearly where George Patterson's barn now stands. Un- fortunately the decline was not checked. The conference of 1851 voted that the Church in Unity of twenty-five members be trans- ferred to the Waldo Conference. That same year the Reverend Lu- ther Wiswall placed the Thorndike Church back on its feet, after many years of neglect.39 The Brooks church, however, fell by the wayside as a result of unfavorable circumstances as well as the re- moval of members. The Congregationalists in Unity maintained themselves until 1860. After this, services were held infrequently.40. In the eighties the church was sold to Albert F. Watson. The pews were presented to the Friends' Society and placed in the Quaker Church. Later Thomas Cook bought the building from the Watson heirs and subsequently it was used by him as a potato house.41
Since the Congregational ministers were on the scene early in the attempt to form a church in Unity, why were they so unsuccess- ful? This question is not easily answered; a variety of reasons might be given. Probably it was not one factor, but several which contri- buted to failure.42 First, the Congregational doctrines did not suit the people here; second, the rivalry of the Methodists who had a democratic theology, were not dependent upon an educated ministry and emphasized emotionalism, drained away potential membership; third, the Congregationalists were divided and had to contend with a liberal spirit within their ranks. In other words, there were some who still held to the stern, austere belief of Calvinism, while there were others more inclined to Universalism. Such a divided church had slight chance of holding a constant congregation.
THE METHODISTS
The Methodists, unlike some of the older established churches of calvinistic background, took religion into the frontier. They visited the remote rural areas of this state when the inland towns were just commencing settlement. They carried religion to the people, when these pioneer settlers were unable to support a minister, or build a church. This gave a considerable impetus to their movement, and the doctrines of salvation for all, were especially appealing to the poor, often illiterate or uneducated farmer-pioneers in the wilder- ness. The revivalistic sermons with their tearful sessions appealed to the settlers. They liked the stirring hymns, the evangelistic singing and
39. "The Church in Thorndike long left and scattered as sheep without a shepherd are again gathered under the faithful labors of the Reverend Luther Wiswall who supplies them one-fourth of the time and seven added during the year." Minutes of General Conference, 1851, p. 11.
40. An article placed in the town warrant of February 1867 offered to buy it for a Town House.
41. See appendix E, p. 380, for Congregational ministers.
42. These reasons stated apply to the town of Unity and not particularly elsewhere. .
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A HISTORY OF UNITY, MAINE
praying. Methodist Churches took root everywhere with surprising popularity. In the days when settlements were scattered, the assem- blies offered a means of social activity, as well as providing spiritual comfort.
Between 1793 and 1800 the Methodists struggled to convert people to their fold. They worked under bitter opposition from rival de- nominations; they were denounced and persecuted. But they made progress. By 1800 there were some 1100 members enrolled in Maine, with at least ten itinerant ministers in the field. The year 1802 was a memorable one in Maine for the New England Conference of which the Maine churches were a part was held at Monmouth in July, Bishop Asbury, presiding. This year the Hallowell circuit was formed, which included Unity and adjoining towns, under the super- vision of Thomas Perry. By 1805 the Methodists in the District of Maine included about 2400 members, fourteen circuits, and seven- teen preachers.
However, there were not enough conversions made when Jesse Lee came to Unity on either occasion, and it was twelve years later before any Methodist society was formed. Traveling ministers con- tinued to visit this town, frequently preaching here. They spoke to outdoor gatherings near central locations under some shaded place. Sewall mentions that he passed such a group of people on one of his appearances here. He recorded in his diary, September 1811, "Passed by a Methodist Quarterly Meeting that was held in the woods near the road. I turned aside and heard part of a sermon."
According to the church records the Unity Methodist Church was formed in the fall of 1806 by Thomas Perry.44 The date is question- able since in 1806, Reverend Thomas Perry was not in charge of the Hallowell circuit, but he was in charge of this circuit in 1805. There- fore, it seems highly probable that the Unity Methodist first class was organized in September of 1805, instead of 1806.45 According to W. H. Pillsbury's History of Methodism in Eastern Maine, there were four members in this first class; Joseph and Lydia Woods, Jane Bartlett Ayer, and Sally Libby.46
The next year, 1807, Hallowell circuit was divided, and the eastern section assigned to the Vassalboro circuit. Unity became a part of
43. Sewall Diary, September 11, 1811.
44. Steward's Book, Unity Circuit, p. 2.
45. Allen, Methodism in Maine, p. 604. Probably no records were kept during the first years when Methodism was established in the town of Unity. The entries in the "Steward's Book" were recorded several years after the formation of a Methodist society here, so the original records which we have are not always accurate.
In the oldest book of records of the Unity Methodist Church the first written records were gathered about 1828, by the Reverend Oliver Beale. Ten years later the Reverend Seth Blake wrote another sketch of the history of the Unity Methodist Church to which he added the note; "the data from which the above sketch was made up being im- perfect, the sketch is measurably so." (1838).
46. Pilsbury, History of Methodism in Eastern Maine, p. 92.
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CHURCH HISTORY .
the new circuit which included Vassalboro, Palermo, Freedom, Dix- mont, Troy, and Thorndike. The circuit preachers attended to their work well. In a short time Methodist classes were established in all the surrounding towns. In 1808 a first class was formed at Troy by Joseph Baker; a second class was formed in 1810 by Josiah Emerson. A Thorndike first class was organized in 1818 by the Reverend Wil- liam McGray, a local minister of Unity, who was one of the leading Methodists. By 1822 the Unity Methodist Church had so expanded and increased that a separate circuit was set off from Vassalboro and called Unity Circuit. Samuel Plummer was appointed the preacher in charge. Other early ministers of this circuit were Eleazer Wells, Ebenezer Newell, David Hutchinson, and Benjamin Jones. They were itinerant ministers and attended to churches in the towns included in the Unity Circuit.
The Methodists were much more successful in gaining a following in this town than the Congregationalists. About 1825, they began talking about the erection of a meeting house, and a Unity Wesley Methodist Society was instituted for this purpose. In 1826, a small lot of fifty square rods was purchased from Benjamin Ayer. In July 1826 the deed reveals that the meeting house was partially com- pleted.47 Presumably it was ready for occupancy before winter. The trustees were Peter Ayer, John Whitney, William McGray, Joseph Woods, and Rufus Berry. The new meeting house, the first ever erected in Unity, was located in the south part of town at the corner near the Boulter cemetery. It was a small structure with a design similar to the present Quaker Church.48
The Troy church had some difficulty at first and was re-formed in 1810 by Josiah Emerson, and a third time, in 1824, by Samuel Plum- mer. Plummer was an ardent worker in this district and was re- sponsible for establishing the Methodists in this section of Waldo county.
In 1827 the Reverends Thomas Smith and Jesse Hanaman took charge of the Unity Circuit. The Unity church records state that their labors were blessed and a number were added to the church. In 1838 after an interim of little activity the Reverends Samuel Blake and Cyrus Scammon were sent to take over the Unity Circuit, but their work failed to augment the church rolls. In 1839 Unity Circuit was divided. The northern part was called Dixmont Circuit, the southern part retaining the name Unity Circuit comprising the towns of Unity, Freedom, Palermo, Knox, Waldo, and Brooks. Mont- ville was added in 1841, and Albion and China in 1842.
47. Waldo County Deeds, Registry of Deeds Office, Belfast, Maine; Vol. IV, p. 341.
48. The pews had doors and the inside was left with its natural wood appearance. There was a raised pulpit. The Methodists used it for nearly a half a century, when membership diminished. In the late eighteen seventies two or three spiritualist meetings were held in the church, which shocked some of the existing members, who then ordered it torn down.
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A HISTORY OF UNITY, MAINE
There are no records of Quarterly Meetings until 1839, though they were probably held in previous years. On October 19, 1839, the first Quarterly Meeting was held in Unity in the south Unity Meet- ing House. Heman Nickerson was the Presiding Elder from the Augusta District to which Unity Circuit was attached. Reverend Nickerson was chosen president; Peter Ayer, secretary; Harvey H. Sherman, recording steward; and Stephen Chism, steward.4ยบ
In 1843 Unity Circuit was divided once more, one half creating the Montville Circuit.50 Both circuits, however, held their quarterly meetings together. The report to the Augusta conference ending July 1842 indicated the condition of the two Unity Methodist churches. George Pratt was the circuit preacher, assisted by Gould F. Eliot. The local preachers and exhorters were Elder William McGray and William J. Clifford. The twenty-nine south Unity Methodists were led by Joseph Woods, assisted by his steward Peter Ayer. The village church consisted of fifteen members led by Stephen Chase. The Steward's duties were performed by John Chase and Josiah Harmon. The Methodists located in south Unity were referred to as the Unity Freedom Church, as it was near the Freedom village. This church was called "Methodist first class" and the Methodists organized at the village were known as the "second class."
After 1850 the south Unity membership dwindled, and the village group assumed the leadership. When the Universalists between 1841 and 1845 failed to gain a following, the Methodist and Baptist de- nominations joined in the use of the village church, which was soon named appropriately the Union Church. Each denomination held its service on alternate Sundays, though members of both groups gen- erally attended each other's meetings. There was some feeling be- tween the two denominations, which was manifested by one referring to the other as "shouting Methodists" and the other one calling its rival, "screeching Baptists."
Denominations other than the Methodists continually lost ground in Unity after 1865, and the Methodists lost many by removal and death. However, after 1875, the Methodists having the majority of members carried on services in the Union Church and selected the minister.
Members died, dropped out, or moved away; thus about every generation there was a need to reorganize in order to revive interest in the church. In the fall of 1900 some of the interested members (all pew holders) including Charles Taylor, James R. Taber, Billings Rice, Curtis Mitchell, Andrew Myrick and Dr. Jesse Cook, met to- gether to keep the church alive. At the meeting held on the twenty- first of October they elected James R. Taber, president; Andrew R. Myrick, clerk; and James R. Taber, Charles Taylor, William H.
49. Steward's Book, List compiled by Oliver Beale. See appendix E, p. 383-392.
50. Steward's Book, Unity Circuit Records, (1839-1862) belonging to Unity Union Church, pp. 2-3.
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CHURCH HISTORY
Rolfe, Charles Parsons, and Dr. Jesse Cook, trustees.51 They voted "to elect a committee to draw and make a code of laws to govern this newly formed society." In 1912 Mr. E. D. Chase was chosen clerk and treasurer. At a meeting called in 1915 no quorum ap- peared, thus if the church was to be maintained new members were required. Between 1920 and 1940 the management of the church was largely taken over by the minister, a few trustees, and loyal members. Prominent among these were the following: Mr. E. D. Chase, Mr. Rodney Whitaker, Mr. James B. Vickery, Mr. Harold Glines, Mr. Lyle Adams, Mr. Roy Knights, Mr. George Patterson, Dr. E. M. Soule, Mrs. Thirza Glines, Mrs. Thirza Trueworthy, and Mrs. Emma Edgerly.
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