USA > Maine > Waldo County > Unity > A history of the Town of Unity, Maine > Part 9
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It was during Mr. Glidden's charge that a brief revival was held. In the spring of 1929 a Reverend Powell of Belfast came to Unity and preached every night for one week. They were revival services reminiscent of the days of Jesse Lee. The church was filled nightly. Hymns of evangelistic appeal were sung, a stirring sermon which closed with the speaker exhorting everyone to "Stand up for Jesus." In the fall and winter of 1929 and 1930 many young people as well as a few adults joined the church.
Two ministers of outstanding ability directed the activities of the church from 1942 to 1948. The Reverends Leslie Howland and Walter Towle gave the Unity Union Church new life. Both men worked diligently for the improvement of the church and had a considerable degree of success. They were greatly interested in young people and instituted activities for their benefit. There were bowling parties, summer picnics, skating parties, dances and socials. Special Christmas programs and Easter Sunrise Services were ar- ranged. Those activities provided a social life of inestimable worth to young folks of this town.
THE METHODIST PARSONAGE
About 1855 the Methodists of Unity purchased from Nelson Dingley, Jr., for a parsonage the house where Mrs. C. M. Whitney now lives.52 It was built about 1838 by Hiram Whitehouse, sold to Nelson Dingley about 1840. At the time the property was sold to the Methodists, they paid only six hundred dollars for it.53 A collection of money was taken, to which several of the townspeople contributed substantial amounts for those days.
In 1921 the Methodists made a change for some reason and sold the parsonage to Dr. C. M. Whitney and purchased the present house
51. Taber, History of Unity, pp. 22-23. The pewholders actually own the church not any denomination; thus these trustees meet an- nually to discuss the affairs of the church, elect officers, and make arrangements for obtaining ministers with the prevailing denomination. During the last fifty years it has been those of the Methodist faith.
52. This house is next to Reed's Drug Store.
53. Taber, History of Unity, p. 23.
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A HISTORY OF UNITY, MAINE
which stands next to the church for a parsonage. This house was erected in 1892 as a speculative venture of W. H. J. Moulton, Lind- ley Mosher, and Gorham Clough.
UNITY UNION CHURCH
Sometime in the early months of 1839 a group of enterprising and civic-minded citizens of the town, chiefly residents of the village, formed an organization whose aim was to build a church in the village. They called together interested individuals and after in- corporating themselves into an organization called the "Free Meet- ing House Association," set about raising funds. A building com- mittee was appointed consisting of Rufus Burnham, Hale Park- hurst, James Connor, and Samuel Kelley, all of whom were inclined toward Universalism.54 As the Congregationalists were few in num- ber and of the old calvinistic order, the committee sought a more liberal church. These sponsors of the Free Meeting House tried for several years to introduce Universalism, but with no success. Since a church in the village would be more convenient for the village residents, the building committee resolved to erect as a speculative venture a church which would not be affiliated with any denomina- tion.55
The proprietors of the Free Meeting House Association began so- liciting funds from interested persons. Evidently contributions were exceptionally small for the committee was obliged to obtain loans from the more well-to-do citizens of the community. The building committee received a loan of fifty dollars from Dr. John M. Milliken. This promissory note was dated the second of October, 1839, promis- ing to pay the sum back within six months with interest. Other men either made loans or gave small sums of money. Among them was the exceedingly public spirited Rufus Burnham, who seems to have been chiefly responsible for carrying the project to completion. Also supporters of the new church were Elijah Winslow, John L. Seavey, Hezekiah Chase, Peter G. Jackson, Levi Bacon, Joseph Chase, Hale Parkhurst, Richard Cornforth, Samuel Kelley, Benjamin Chandler,
54. Rufus Burnham papers: a collection of miscellaneous papers of Dr. Burnham in possession of Mrs. E. D. Chase of Unity.
Unity: October 2, 1839. The proprietors of the Free Meeting House in Unity village received from John M. Milliken a loan of fifty dollars which they promised to pay said Milliken on order in six months with interest. Rufus Burnham, Hale Parkhurst, James Connor, Samuel Kel- ley.
55. Benjamin Fogg to the author about 1936. Also see Taber, His- tory of Unity, p. 20.
Maine Farmer "Excursion in Maine," Unity, February 29, 1840. "This was occupied by the Methodist denomination for a series of re- ligious meetings." Before any church was built at the village the Metho- dists congregated at the brick school house for their services.
Reference Book of the State of Maine, 1845, Boston, 1844, lists Unity with two churches, one Free-Will Baptist; one Universalist. This is, of course, not accurate, but only proves the real attempt of a few to have a Universalist Church here.
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CHURCH HISTORY
and Joseph C. Stevens. Not all of these men aided the church from the beginning; but after joint services of the Methodists and Bap- tists commenced about 1845, some of them contributed more liberally and freely toward its support. Undoubtedly others of this town, of whose names we have no record, gave of labor or money; but from the manuscript Meeting House book, which still exists, the fore- going men seemed more responsible for the church than anyone else. 56
Difficult as it seemed to raise money, the building committee was not deterred from this purpose and the shell of the church was erected in the summer and fall of 1839. Two journalists traveling through this section in the winter of 1840 wrote, "A neat looking church has been erected and finished about two miles from the village chiefly by the labors of a few individuals. Another at the village is yet to be finished."57
It appears the church was completed, at least its outside construc- tion, in the year 1840. Fred Rollins submitted his bill of twenty- three dollars for twelve hundred feet of pine and hemlock boards in July 1841. David Whitaker was paid twenty-two dollars and seventy- five cents for painting the new meeting house in November, 1841. This is visible proof that the church was ready for occupancy in the late fall of that year.58
The Free Meeting House was built upon land purchased from Benjamin and Harriet Fogg. It is a general belief that Harriet Fogg gave the land upon which the church was built to the Free Meeting House Association, and this is probably true; though no deed has ever come to light of any transfer of property.59 After a few years the Free Meeting House became more appropriately called the Union Church, as neither the Methodists nor the Baptists alone were able to support or build a separate meeting house. Two services were held each Sunday. Sometimes the Methodists and Baptists used the Union Church on alternating Sundays.60 The pew holders were the real supporters of the church, and these comprised both denomina- tions.61
56. See Ms Meeting House Book, Burnham Papers, owned by Mrs.
E. D. Chase.
57. Maine Farmer "Excursion in Maine," Unity, February 29, 1840, Vol. VIII, No. 8, p. 61. This proves without a doubt that part of the church was at least complete in the year 1839.
58. 'Rufus Burnham Papers in possession of Mrs. E. D. Chase, Unity. 59. Mrs. Addie Fogg to author. In case the church ever ceases to be used as a church, the property reverts to the Fogg family.
60. Letter from Mrs. Mary Blair, 1947, of Unity to author.
61. Benjamin Fogg to the author about 1936. Among the pew holders were the following families: Rufus Burnham, Hezekiah Chase 2nd, James Connor, Stephen Bartlett, James Banks, John Chase, Ed- mund Mussey, Joseph M. Mitchell, Richard Cornforth, Benjamin Chandler, Hale Parkhurst, Ephraim Hunt, B. B. Stevens, Charles Tay- lor, Harrison Chase, Jefferson Bartlett, Eli Vickery, Levi Bacon, Adam Myrick, Gorham Hamilton, Alfred Berry, Joseph Chase, Jonathan Stone, Benjamin Fogg, Elijah Ware, Reuben . Files, Joseph Small, Oliver Whitten, Curtis Mitchell and others.
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A HISTORY OF UNITY, MAINE
The present Union Church does not appear as it did in the first years. A higher gallery extended the full width of the church opposite the pulpit. This gallery was supported by two columns which ex- tended out over the pews in the rear. Later this chair was torn out and replaced by a lower gallery in the late seventies. At the same time two rows of back pews were removed. Also the pews originally had doors, now removed. A higher pulpit with a sounding board stood in place of the present one.
Taber's History of Unity states that the belfry of the Union Church was put in place by Jacob Taber, Jefferson Bartlett, Heze- kiah Rackliff, and Noah Linscott.62 The present point on the steeple was not added until the turn of the century. A large window be- tween the entrances took the place of the present memorial stained- glass window. Likewise instead of the stained windows of today, there were small panel windows of plain glass. Mrs. Sybil Ballard recalls that, when a girl, she watched the horses eat their hay, and could see the blue water of the lake beyond. The windows were outlined by tall green blinds which when closed came to a gothic point, but were usually folded back against the clapboards.
As soon as the interior of the new Meeting House was ready, pews were sold to any interested purchaser regardless of church affiliation. Joseph B. Gilkey was chosen agent to sell the pews and most of the prominent families bought them.63 No doubt the increased popularity of the new Meeting House was responsible for the removal of the Congregational Church on the main road to the village, as the Free Meeting House attracted most of those in the village.
In the mid-nineteenth century services were about an hour and a half in length. The minister gave his discourse from the pulpit, often with much evangelistic appeal, and with attempts to work his congregation into fits of emotion and tears. Mrs. Ballard recalls watching the "Shouting Methodist," 'Uncle John' Chase, who often got wrought up, arise from his pew and pace up and down the aisle shouting, "Praise the Lord," or "Glory Hallelujah I am on the Rock".84 Often other elders, Elijah Ware and Ezra Towle, joined in with
62. Taber, History of Unity, pp. 20-21. The bell was cast in Sheffield, England in 1867, probably the steeple and bell were put up between 1868 and 1870.
63. The only original deed of a pew still in existence is the pew numbered forty-one which Eli Vickery bought of Joseph Gilkey for fifty-four dollars in 1849.
A few years ago Mrs. Sybil Ballard wrote, "When the church was ready for occupancy my father was given the choice of seats. We walked up the main aisle and turned to the left to reach our pew, next to the large window. The pew had a door which we opened and closed as we went in. My mother sat in the farther corner, followed by my sisters Emily and Almira and myself, and following were my two boy cousins, then my father and my brother, tall and erect in the end of the pew."
64. Letter from Mrs. Sybil Chase Ballard of Minneapolis, Minne- sota to author, December, 1943.
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CHURCH HISTORY
concurring "Amens", and often tramped up and down the aisles in an exhorting fashion.
As always in any group, differences arose which caused disaffec- tions among the members. Since the Methodists and Baptists used the meeting house jointly, frequently there were clashes of personali- ties. One of these quarrels is mentioned in a letter written to Ellen Mussey:
"The church seems to be getting united to (in) the village; Mr. Prescott has been preaching to them very plain, which has set them to thinking they are not in the right way. The two churches have met together the week past every evening for prayer meetings. I have understood they have asked each others forgiveness. I think it must be very humiliating for them. Mr. Prescott told me he did not want them to be like the old Indian chief when he was taken prisoner to bury hatchet with the handle out, it would be handy for them to dig it out. He wanted them to bury it deep".
Note: Letter dated Unity, Oct. 12, 1862 Ruth Mussey to Ellen Mussey. S. S. Berry papers. Prescott was a Baptist minister; therefore, the feeling was probably between the Methodists and the Baptists.
The choir sat in the rear of the church. There was no organ until the 1890's, but the 'cello of Benjamin Bartlett sometimes accompanied the choir, and the key was sounded by a tuning fork. The Chand- lers and the Bartletts were good singers, as were the Smalls, and mem- bers of these families made up the choir, rendering the old familiar hymns. When the choir offered a selection, it was the custom of the congregation to rise and face it.65 The choir rarely ever consisted of more than six or eight at a time.66 In the fifties and sixties the choir consisted of the following: Hezekiah Chandler, Mary Chase, Benja- min Chandler (tenor), Benjamin Bartlett (bass), Amelia Chandler (her voice was regarded as a very fine soprano), Martha Chase, and Ellen Chase, and others whose names have since been forgotten.
The history of the Union Church is unique, since the pew holders have maintained that the Methodist conference has nothing to do with the management of the church. The descendants of the old pew holders met yearly and carried on their business. However, time has erased almost all of the descendants. E. D. Chase and James B. Vickery in recent years have been the most active, although non-pewholders have borne the weight of maintaining the church. In the spring of 1949, largely through the efforts of W. T. Vickery,
65. Conversation with Mrs. Mary Blair and Mrs. E. D. Chase.
66. Later at different times the choir consisted of the following: Billings Rice, James Vickery, Sr., Mary Berry Cook, Carrie Sullivan Cook, Mr. and Mrs. Samuel Rollins, Wesley Whitten, Clara Carney, Melissa Chandler, Fanny Bartlett, and Mrs. Lizzie Craig. The organists at different times were: Mary Berry Cook, Annie 'Stevens, Gertrude Harmon Connor, Addie Rollins Fogg, and Melissa Chandler. Benja- min Chandler for many years was its leader.
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A HISTORY OF UNITY, MAINE
a Unity Union Church Association was formally incorporated,67 thus assuring perpetuation separate from the Methodist Conference.68
UNITY SUNDAY SCHOOL
As early as 1840 Sunday School was started in the Unity churches. At a meeting held in April 1841, it was voted that the "official mem- bers exert themselves in the promotion of Sabbath schools."69 Both Methodists and Baptists provided Sabbath schools. They were held after the Sunday service, instead of before as is the custom now. During the eighteen fifties and sixties there were from thirty to fifty youngsters in attendance. In those days Mrs. Joseph Chase (Jane Dyer Chase) was an exceedingly active Sunday school teacher who had a class of girls, fourteen to eighteen years of age. Jane Chase was a very energetic woman and a capable manager. Her leadership kept the young people's Sabbath school active while she was able. Also every Thursday night many of the women of the village and a few men met at the Chase house for a neighborhood prayer meet- ing.1ยบ George C. Chase wrote, "I can remember some of the old hymns that my Aunt Martha and another woman used to sing: -
'How tedious and tasteless the hours, when Jesus no longer I see, Sweet prospects, sweet birds, and sweet flowers have all lost their sweetness to me."
At least one Sunday school has existed in Unity since these early days.71
FREE-WILL BAPTIST CHURCH
The first Baptist minister appeared very early in the history of the town. Perhaps the Reverend John Whitney was the first clergyman ever to preach in Unity, residing here as early as 1793; he is not to be confused with a later John Whitney, a Methodist minister who resided at Thorndike. About 1795 John Whitney attempted to form a Baptist Church, but met with disappointment and discourage- ment because his words went unheeded. Paul Coffin speaks harshly of Whitney in his journal. Coffin, who was always frank and seldom agreed with other preachers, records that Whitney had done a good deal of damage by his preaching. Coffin need not have been so con- cerned for Whitney moved away sometime after 1800.
67. Not until 1949 was a deed to the land recorded.
68. Because Methodists and Baptists jointly used the church this has proved a more satisfactory plan.
69. Steward's Book, Unity Circuit (1839-1861) belonging to Union Church, p. 17. See record of third Quarterly Meeting April 22, 1841. 70. Chase, Twice Told Tales, p. 22.
71. In recent times the Sunday School has been under the super- vision of Mrs. Abbie Mosher, Thirza Trueworthy, Mrs. Emma Edgerly, and Mrs. Gertrude Goodwin. Others who have taught or helped with it include Mrs. Thirza Glines, Mrs. Jennie Dodge, Mrs. Addie Fogg, Mrs. Irma McKechnie, Mrs. Margaret Vickery, and many others.
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CHURCH HISTORY
No Baptist church was formed until almost fifty years later. There is some evidence that Baptist clergymen preached in Unity on dif- ferent occasions, but there was no organized church until nearly the middle of the nineteenth century. The Farmington Quarterly Meet- ing organized at Belgrade in 1795 consisted chiefly of churches in the Kennebec Valley and the Sandy River area, a tributary of the Kennebec. Unity was a part of this circuit, and from time to time Baptist ministers of this circuit preached here. In 1796 the Farm- ington Quarterly Meeting appointed Edward Lock to travel among the churches and preach the word and administer the ordinances as often as once in three months. At an annual meeting held on the third and fourth of September, 1806, Unity was assigned to the Lincoln Association.72 In 1809 and 1810 Unity was visited by Isaac Case, who preached several sermons. In subsequent decades Unity must have been visited by Baptist ministers occasionally.
In 1828 the churches of Waldo County and those lying on the east bank of the Kennebec River and belonging to Lincoln Association by their request, were formed into the Waldo Association. These met with their delegates at Palermo, October 10, 1828 and organized. Their first meeting was held at Montville in August 1829. The Waldo Baptist Association was comprised of seventeen churches, with nine ordained ministers, three licentiates and some seven hundred forty- nine members.
In 1830 the eastern churches of the Montville Quarterly Meeting were formed into the Prospect Quarterly meeting. When a small Bap- tist society of eighteen members was formed in Unity in June 1843 by Ephraim Emery, it was included in the Prospect Association.73 In 1846, because of the prospect of strong Baptist following in this area, Unity Quarterly Meeting was formed of the eight northwestern churches.74 The new association consisted of eight clergymen and two-hundred sixty-four members interspersed among the towns of Dixmont, Plymouth, Jackson, Monroe, Newburg, Carmel, Thorndike and Unity. Thorndike was particularly active for a number of years under the leadership of Joseph Higgins and Samuel Whitney. In 1847 a Troy church was organized.
The first pastor, Ephraim Emery, preached in Unity for two years, 1844-46. Prominent among the early Baptists were the Joseph Chase, Benjamin Chase, Reuben Files, Thomas Chandler and Benjamin Fogg families. They held their services in the Free-Meeting House.
72. Henry S. Burrage, A History of the Baptists, Portland, 1904, p. 147.
73. Joshua Millet, History of the Baptists in Maine, Portland, 1845, p. 400. See minutes of 15th Annual Waldo Baptist Association, Palermo, Sept. 13, 1843.
74. Free-Will Baptist Register, 1846. The quarterly meetings were held on Fridays before the first Saturday in March, June, September and December at ten o'clock. Benjamin Fogg was clerk. These meet- ings carried out the business of the church, mostly concerned with providing funds for supporting a minister.
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A HISTORY OF UNITY, MAINE
Outstanding among the Baptist preachers was Reverend Azael Love- joy who conducted services in the late fifties and sixties. He was a very popular minister who spoke with fervor and strong feeling.
In the sixties there was a noticeable decline in Baptist strength. In 1865 Dixmont, Jackson, Newburg, and Carmel discontinued hold- ing regular services. The association membership dropped from its peak of five hundred fifty-four members in 1850 to below four hun- dred. However, in 1870 Dixmont and Etna churches were added and in this and the following year interest revived among the ten churches of the Waldo Association. There were nine ministers and three hundred fifty-eight members, with a large Sunday school attendance. Despite this short revival during the early seventies the membership and interest continued a downward trend. In 1880 the Thorndike, Knox and Unity churches with their four ministers joined the Prospect Association to form Unity-Prospect Quarterly Meeting. By the beginning of the eighteen nineties the Baptist church was too weak to carry the load and so diminished in num- bers that the services and support of a Baptist minister were out of the question, thus ending the history of the Baptists in Unity.
THE FRIENDS' CHURCH
The Society of Friends, or Quakers, as they were called by other denominations, was one of the oldest ecclesiastical bodies that ever exerted Christian influence in this town. Stephen Chase, the first settler, was a converted Friend, and many of his descendants re- mained within the fold.75 Among the other early settlers, Clement Rackliff and Benjamin R. Stevens belonged to the Friends.
The Unity branch of the Friends belonged to the China Monthly Meeting, which supervised and guided the little church until it was strong enough for embodiment into a separate monthly meeting. At the June monthly meeting in China in 1823, the Unity members, who attended, requested permission to build a church. Their request was written into the records as follows:76
A request from the Friends of Unity which is as followeth. We the subscribers being together and mutually agree in judgment of the pro- priety of building a meeting house at Unity and request the concurrence and assistance of the monthly meeting therein.
John Chase Clement Rackliff-
Asa Jones Robert Hanson
Job Blethen
Hannah Bartlett
Isaac Whitaker
Hepsibah Rackliff
Reuben Brackett
Bethia Hussey
Benjamin R. Stevens
Elizabeth Gilkey
75. John Chase, Bethiah Hussey, Hannah Bartlett, Hepsibah Rack- liff, Elizabeth Taber, all children of Stephen Chase's, remained mem- bers of the Friends' Society.
76. China Monthly Meeting Records, June 7, 1823. Maine His- torical Society, Portland, Maine.
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CHURCH HISTORY
The China Monthly Meeting responded by appointing a com- mittee of Abel Jones, Lemuel Hawks, Joseph Hacker, Daniel Taber, and Stephen Jones, who were delegated "to visit them (the Unity Friends) on that account and report at next meeting." At the fol- lowing meeting the committee reported that it believed "the proper time has arrived for them to have a meeting house" and accordingly granted permission to erect a meeting house, one story high and thirty feet square. This meeting house also, the committee provided, was to stand on land owned by Asa Jones, "which can be had at a fair price."77 Another committee was appointed to superintend the meeting house.78 However, there was some delay before the Unity Friends enjoyed the satisfaction of a house of worship. They were hampered by lack of funds. "The committee to superintend the building of Unity Meeting House report as followeth: We the com- mittee charged of building Unity Meeting House report that we have received fourteen dollars as an additional subscription from the Friends at Unity and there appears to, a deficiency in paying of what has been (promised) in several monthly meetings and we have procured a deed from Asa Jones of one acre of land for a meeting house lot."79 The next year, 1827, the Friends built their simple, but attractive little meeting house on the crest of Quaker Hill over- looking the valley of Sandy Stream. Few locations in Unity have a panorama of such surpassing beauty.
For ten years the Unity Friends remained within the China So- ciety. At the quarterly meeting at Vassalboro in February, 1837, the Unity members asked that they be "set off from China Monthly Meeting and constituted a separate meeting to be called Unity Monthly Meeting of Friends commencing at Albion in the fourth month next to be held alternately at each place on the sixth day fol- lowing the second fifth day in each month except when it would come in the same week that our quarterly meeting is held . . . "80 At the Albion meeting of April 1837, after deliberating and considering the subject with "the concurrence of the women's meeting we felt united in adopting the foregoing proposition and set off Albion, Unity and Brooks preparative meetings to be called Unity Monthly Meeting of Friends."81 Moses Starkey, Caleb Nichols, Samuel Tay-
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