USA > Maine > Cumberland County > Gorham > History of Gorham, Me. > Part 19
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He removed to Portland, and feeling, that although unable to preach, he must do something for the canse so dear to his heart, that of religion, he founded in September of that same year what was the pioneer religious newspaper in the State, and one of the first in the country, the Christian Mirror. He afterwards edited the Boston Recorder-since merged in the Congregationalist; and still later the Lowell Observer. He spent a large part of his life in the State of New York, but returned to his native New England, and died at Ashburnham, Mass., on the 24th of Aug., 1871, being 88 years of age.
The same council that dismissed Mr. Rand installed Rev. Thad- dens Pomeroy over the church, once more in need of the services of a pastor. Mr. Pomeroy was born in Southampton, Mass., in 1782, and was a graduate of Williams College, afterwards studying at Andover Theological Seminary. Previous to his coming to Gorham, he was settled at Randolph, Mass., where he preached for some years. He was an able preacher, and a popular man, and soon recovered
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. HISTORY OF GORHAM.
what the church had lost from the rupture caused by the Handel and Haydn singing societies in 1820, which had resulted in the building of the Free Meeting House in 1821-2. Although a chronic invalid, and often laid low by hemorrhage of the lungs, he was always on hand to preach his two sermons on Sunday and conduct his Sunday evening services, as though he had not, perhaps, been prostrate on his bed the previous day.
At this time the church was furnished with square pews, having the seats hinged. During the long prayer everybody stood and the seats were raised to give more room. When, at the conclusion of the prayer, the congregation seated itself the dropping of the seats was rather audible than otherwise. Indeed the writer, when a small boy, thought it a part of the worship to see who could slam down his seat the hardest, and thus make the most noise, and would even in his zeal lift and slam it again. Mr. Pomeroy, being a quick, nervous man, made war upon these obnoxious seats, and urged the people. to do away with the square pews, saying that he thought the slam- ming of the pew seats a device of Satan to disturb public worship. He accomplished his design, and the pews were changed to long stationary seats in 1828. Mr. Pomeroy could not relish the idea of laboring hard to prepare a discourse, and while delivering it, see it affecting his congregation only in the shape of a narcotic. One warm Sunday afternoon, observing that some of his people were calmly refreshing themselves with sweet slumber, and that the whole con- gregation had rather a drowsy appearance, while he was expending all his energies to interest and instruct them, he could stand it no longer, and stopping in the midst of his sermon requested the choir to sing the doxology. The strains of "Praise God from whom all blessings flow" drove repose from the eyes of his audience and quiet from their brains, and it is safe to say that when he resumed his ser- mon, and for the remainder of the services as well, slumber was absent from that meeting house.
In 1831 Mr. Pomeroy spent the winter in the South for the bene- fit of his health. After his return, when it was proposed to start a Seminary in Gorham for the education of women, he was deeply- interested in the project, devoting much time and strength to urging and soliciting funds for the same. Perhaps the Seminary owed its existence more to Mr. Pomeroy than to any other person. Thinking that some of his parishioners were disaffected on account of his course in regard to this, he resigned his office as pastor, greatly to the regret of his people, and was dismissed, Dec. 11, 1839. He
REV. THADDEUS POMEROY.
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removed with his family to the western part of the State of New York. This journey was made in a large covered wagon, being before the days of railroads. In 1855 Mr. Pomeroy made a visit to Gorham, and was most cordially received and welcomed. The church passed resolutions expressing its love and respect for him, to which Mr. Pomeroy responded in an appropriate letter. He died at DeWitt, N. Y., April 14, 1858, aged 76. He was deeply interested in the work of Maine Missions, and was one of the originators of the Maine State Conference. The Onondaga Presbytery, of which he was a member at the time of his death, passed resolutions, calling him "A man sagaciòus in judgment, candid in spirit, open in manner, a sincere lover of the church of God and a faithful promoter of its interest."
June 3, 1840, a call was given to Rev. John Davenport of New York, who had preached for five Sabbaths in Gorham. This call was accepted, and Mr. Davenport was installed, July 16, 1840. The Installing Council voted the papers presented before them satisfac- tory, " except the Parish taking the lead in giving the invitation aforesaid." Mr. Davenport, in the following December, reports the church as having one hundred and seventy-three members. In June, 1842, Mr. Davenport, in a long letter, expressed his views in regard to the non-validity of Congregational ordination, and maintained that ordination by a Bishop was an essential matter. He therefore resigned his charge in Gorham. This resignation was accepted, and the church, at a meeting on the 29th of June, 1842, " voted, to spend a day in fasting, humiliation and prayer that the Lord will speedily send a pastor." Mr. Davenport was soon after ordained by a Bishop. and preached for a time in Newburyport. He did not long continue in the ministry, but returned to the business in which he had formerly been engaged, that of a merchant.
Oct. 5, 1842, Rev. Aaron C. Adams was settled here ; the church this time inviting the parish to concur. Mr. Adams was a brother to Rev. Dr. George Adams, for many years pastor at Brunswick, and was himself a graduate of Bowdoin College. In September, 1845, Mr. Adams resigned on account of the state of his health, though deeply regretting the necessity of so doing, saying that there never was a time when he felt more disposed to labor permanently here than then. He was dismissed by Council on the 4th of the following Novem- ber. He is still (1901) living in Wethersfield, Conn.
After the dismission of Mr. Adams an attempt was made to secure as pastor, Rev. Asa Rand, the beloved and respected former pastor, but this failed. They heard many candidates, but remained for
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HISTORY OF GORHAM.
nearly two years without having found a man to their minds to become their leader.
In March, 1846, Rev. John R. Adams came to preach for a Sabbath or two, and at once met with great acceptance. He received a unan- imous call to the pastorate, which he accepted, and was installed June 4, 1846. Mr. Adams was born in Plainfield, Conn., March 20, 1802. He was the son of John Adams, for many years the Principal of Phillips Academy, Andover, and his wife, Elizabeth (Ripley) Adams. He was graduated from Yale College in 1821. After four years at Andover Theological Seminary, he was licensed as a preacher ; and for a time labored as an evangelist in the State of New York. Oct. 5, 1831, he was ordained and installed over the Presbyterian church at Londonderry, N. H. In 1838 he resigned this charge, and preached for three years at Great Falls, N. H .; then for five years at Brighton, Mass., coming from this latter place to Gorham.
For nearly twelve years the Gorham church prospered under his ministry, and its numbers were greatly increased. The congregation grew in size until it was necessary to reseat the church, putting in slips in place of the old time pews. Mr. Adams was still the hon- ored and beloved pastor of the First Congregational Church, when slight differences arose in some quarters, and he deemed it wise to resign the pastorate, to the great regret of the large majority of his people. In a very especial manner was he beloved by the young peo- ple, and one hundred and eleven of them signed a petition which was handed to the Council who met to consider his resignation, praying that one whom they loved as a father might be retained. The Council, after dissolving the connection between pastor and people, made the following statement : --
" It is clear from what has appeared on this occasion, and from our own personal knowledge, that the Rev. Mr. Adams, during the twelve years of his pastorate, has been a most earnest and devoted minister ; that his heart has been set in an unusual degree on the spiritual advancement and the salvation of his people; and that his labors for their good have been untiring. Nor have his efforts been without success. Various important objects relating to the external prosperity of the parish have been accomplished, which could hardly have been secured under a less energetic minister. Through the effectual influences of the Holy Spirit, a large number of persons have been, it is believed, brought to repentance and the acceptance of the offers of salvation through Christ, and have united with the church; making its number some fifty per cent. larger than it was at
REV. JOHN R. ADAMS, D. D.
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the time of his settlement. We would cordially commend Rev. John R. Adams to the churches, and to all whom it may concern, as an upright, sincere Christian man, a sound, discriminating, earnest and able preacher, and a faithful pastor."
Dr. Adams continued to reside at his home in Gorham, (the Dr. Folsom place, on South St., now owned by Mrs. Tolford), supplying the pulpit in various towns, till the breaking out of the Rebellion, when he volunteered, and was appointed Chaplain of the Fifth Reg- iment of Maine Volunteers, with which he served till it was mustered out, June 24, 1864, when he was chosen Chaplain of the 12Ist New York Volunteers, and was mustered in, Sept. 15, 1864. He served through the war, was mustered out, June 25, 1865, and returned to Gorham. He soon accepted a commission from the Maine Mission- ary Society, and preached that winter in various destitute churches in Maine. In April, 1866, he went to Hadley, Mass., where he was taken suddenly ill, and died on the 25th of that month. He was buried in Andover, Mass., and many of his friends from Gorham attended the funeral, and bore him themselves to his grave.
Mr. Adams married, Feb. 19, 1833, Mary A. McGregor of London- derry, N. H. Their children were John McGregor, a well-known and influential citizen of Chicago; Elizabeth McG., who married July 27, 1864, Rev. Edward S. Dwight, and died in Hadley, Mass., July 4, r879 ; and Albert Egerton, a late resident of Davenport, Iowa, who was captain of a Rhode Island Battery during the Civil War, and died at Chicago Jan. 4, 1896.
After an interval of about a year and a half, the church and parish united in giving Rev. Stephen C. Strong, a native of Northampton, Mass., a call, which was accepted, and Mr. Strong was installed as pastor of the First Congregational Church and Parish, Jan. 30, 1860. Mr. Strong was a man of most excellent Christian spirit, and greatly beloved. In April, 1866, after a severe sickness, Mr. Strong resigned his charge. Affectionate resolves from the church and parish were passed, requesting him to withdraw his resignation, and offering him six months vacation, with salary continued, and supply of pulpit during that time. A communication was read from the "silent members," signed by Mary Anne Adams (Mrs. J. R. Adams) and eighty-eight others. Mr. Strong withdrew his resignation, but in July, 1867, continued ill health compelled him to renew it. This was accepted with great regret. At this time the church numbered two hundred and twenty-one.
After giving two or more unsuccessful calls, the church and parish
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HISTORY OF GORHAM.
extended a call to Rev. Dr. Charles C. Parker. Dr. Parker had been for many years a successful pastor in Waterbury, Vt., and had come to Gorham as Principal of the Maine Female Seminary a year or more before this call. Having accepted the invitation to settle here, the same Council installed him that dismissed Mr. Strong. Dr. Parker was an excellent and faithful pastor, and a genial man, but the people, not having been fully unanimous in their call to him, failed to sustain him in his work; and his pastorate here could not have been a very enjoyable one to him. Dec. 22, 1871, he resigned in a brief note. This was accepted, and the parish unanimously passed appreciative resolves in relation to him and to his labors. He soon after left Gorham, and preached in Parsippany, N. J., where he died not many years after leaving here.
Rev. Leonard Z. Ferris, a native of Western New York, was the next minister to accept a call to Gorham, where he was installed June 13, 1872. He was a graduate of Dartmouth College, and came here from Lawrence, Mass. He married Mrs. Elizabeth Pond, and second, Miss Hannah Paine of Gorham. Mr. Ferris resigned his pastorate here Jan. 2, 1877, going from Gorham to Rockland, Mass. He is now pastor at East Providence, R. I.
Mr. Ferris was succeeded by Rev. Henry S. Huntington, who came to Gorham from Galesburg, Ill., where he had been pastor of the First Church from 1872 to 1876. He was born in New York City, July 15, 1836 ; graduated at Yale College in 1857, and at Andover Theol. Seminary in 1862. He married Mary Herbert. Two of their chil- dren, Theresa L. and Ellsworth, are engaged in the missionary work of the American Board at Harpoot, Turkey. Mr. Huntington was installed over the Congregational Church in Gorham, June 11, 1877, and resigned Sept. 1, 1887. He is and has been for several years pastor of the Congregational Church in Milton, Mass.
Rev. George W. Reynolds was called to this church from Osage, Iowa, and was installed here Dec. 14, 1887. Mr. Reynolds was born in Sidney, Me., and is a graduate of Amherst College and Union Theol. Seminary. He married Kate A. Cragin of Colchester, Conn. Mr. Reynolds was dismissed Jan. 24, 1901, having accepted a call to the Congregational Church in South Manchester, Conn. He has been succeeded by the Rev. James C. Gregory, called from Bingham, Me., and installed over this church and parish Feb. 7, 1901.
For a few years after the organization of the church in Gorham, there was a leaning toward the Presbyterian form of church govern- ment, and Hugh Mclellan, Edmund Phinney, Andrew Crockit and
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Joseph Cates were chosen Ruling Elders. The following persons have served the church as deacons: Stephen Phinney, Eliphalet Watson, James McLellan, Austin Alden, George Lewis, Thomas Cross, Samuel Paine, James McLellan, 2d., Thomas S. Robie, Nahum Chadbourn, Enoch Cross, Marshall Irish, Edward P. Weston, Nathaniel Brown, Horatio H. Merrill, Edward Robie, Thomas Jameson, Joseph Ridlon, Rufus A. Fogg, Samuel Carruthers, John S. Leavitt, Albert Sampson, Charles G. Alden, Dr. A. W. Lincoln, and E. H. Foster Smith.
CHAPTER X.
OTHER RELIGIOUS SOCIETIES.
COME -OUTERS, OR NEW LIGHTS-FREE-BAPTISTS-CALVINIST BAPTISTS-METH - ODISTS-SHAKERS-QUAKERS.
Somewhere about the year 1773, a disaffection arose in town, in rela- tion to the preaching of the Rev. Josiah Thacher. People were poor, and the times hard ; a feeling began to arise with some that they did not wish to be compelled to pay for preaching. Their great plea was that Christ preached without pay, therefore there should be no paid clergy-no standing order-all who had the gift could preach ; God would give them utterance and make them as good preachers as the "learned clergy; " Christ needed no learned clergy ; he ordered his disciples, poor, illiterate men, to go forth and preach his gospel. This was proof to them that ignorance was one of the needful qualifi- cations for the ministry. It was not long before the disaffected found leaders, who took charge. Meetings were appointed, and held often, and conducted with much enthusiasm. They did not believe that the "old standing order" Christians, as they called them, could go along to heaven by law, and written rules ; education could not make a man-of-God; God would educate his preachers just as he wished them to be; so all took it upon themselves to preach and expound the word of God according to their own notions.
The Revolution, that great struggle for our liberties, commenced about this time. Many of the young men went into the army, carry- ing rather unsettled notions of religion, and returned with still looser ideas of religious liberty, and liberal religion. These, almost to a man, joined the crowd carried away by the excitement of something new. Meetings were held day and night, mostly the latter, probably for the reason that they were sometimes disturbed by the unbelievers. None were admitted except by introduction of the initiated. The excitement kept on increasing ; many would attend from curiosity, and the novelty of the thing, so different from what they had been used to in the staid old congregation. Exhortations of the most exciting nature, singing, dancing and whirling, became a part of the services. All who did not join were vehemently denounced by name, called
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anti-Christs, devils and children of the devil. Some thought the ven- geance of God would visit them if they even held communication with any of this wicked race. The learned clergy, or the old Stand- ing Order, were called men of sin, hirelings of the devil; and all who followed, or believed in them were no better. Men and women would commence their exhortations, and run on in the highest strain of neither sense nor music, till they wrought themselves up to com- plete frenzy, even to frothing at the mouth, dancing, stamping, and whirling around. These last were generally females, who would con- tinue till they fell prostrate on the floor in a state of complete exhaus- tion. This was called going into a trance, or spiritual state, and as they said, holding communion with God. The coming out of these trances was watched with some anxiety or curiosity, for then gener- ally some poor sinner had to take it. When the trance was ended, they, the subjects, usually came to their feet with a spring or bound, like india-rubber, darting at once before some individual sinner, to whom they had a special message, assailing them with a torrent of invectives, such as calling them devils, children of the devil, sinful, lustful, artful devils, men of sin, anti-Christs; not forgetting to remind the poor culprit of each and every known fault, or deviation from the path of right, which he had been known to take from his infancy up ; often revealing curious and funny family, and even pri- vate affairs, that had much better have been kept to themselves, but their doctrine was-Free your mind, brother, free your mind, sister, - Hew to the line, let the chips fall where they may. These scenes often brought the blush to some, but always the fun to the young and foolish ; consequently were much enjoyed, and brought crowds to the meetings.
This Come-Out, or New Light affair, as it was called, made quite a disturbance, at the time, in the old Society. Some of the enthusiasts went so far as to fasten up the meeting house one Sunday, forbid- ding Mr. Thacher's entering to preach, saying that he was no minister of the town, parish or church, but an emissary of the devil, and an anti-Christ; having some of their number inside to keep the house, armed with axes and clubs. Soon the congregation began to assem- ble outside, and learning how matters were, men enough were found to force the doors and turn out the intruders, and it is said that even the women gave them a kick as they passed out. A suit-at-law grew out of this barring the house ; the New Lights entered a complaint for assault and battery, but were beaten, as they themselves were the trespassers, the ministerial party doing no more than was necessary to get possession of their own house.
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HISTORY OF GORHAM.
Meetings of the old Society were often disturbed by these people. Sometimes one would spring to his feet as if stung by a big wasp, thrust his fingers into his ears, and run for the door as fast as possible with more or less of the fraternity at his heels, giving indication that something dreadful had been said by the minister. Sometimes one would stand up and denounce the preacher, and tell him that he was preaching the doctrine of the devil instead of Christ. These things went on for awhile till they became unbearable by the more thought- ful of the congregation. When a man got up, and loudly denounced Mr. Thacher, and plainly told him that he lied, the time had come. He was at once laid hold of, and in a few minutes found himself sitting in the stocks in front of the church, where he had full liberty to use his powers of speech as he thought best, and he did so to the best of his ability, denouncing and cursing Mr. Thacher, the old Standing Order, and the paid clergy, praying for curses to rain down in heaps on the whole set. He was kept till the meeting closed, when he was set loose, and went home a wiser if not a better man. He never dis- turbed the meeting again.
Mr. Thacher was strenuous in receiving his salary according to his settlement, and the disaffection continued to spread through sym- pathy of friend for friend, till it became wide. Those refusing to pay their parish tax were often sued at law for the collection, and their property seized. Men who could pay would not, but allowed their property to be taken and sold, in order to spread the idea of perse- cution. Some would offer their coat; the collector would take it and have it sold, then the owner would raise a great hue and cry about having his coat sold to pay the Orthodox minister. Thus the thing went on till the usefulness of Mr. Thacher as a minister was entirely gone; but under the old custom, he was settled for life, and thinking himself insulted and injured, would not resign. Several town-meet- ings were called, committees were chosen to close the house, to order him not to preach as minister of the town or church, and to get rid of him in some way, even if by force, but this effected nothing, nor could they do anything with him. He disregarded all their notices, and continued to preach till some of the more prudent of the town's people took up the matter. When a suitable committee was chosen, who met Mr. Thacher in a kind and conciliatory manner, he met them with a like spirit. No difficulty was found, a compromise was made, and Mr. Thacher was dismissed from his ministry here, and his settlement over the church and parish ended. The difficulties and excitements lasted several years.
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OTHER RELIGIOUS SOCIETIES.
These New Lights had strange notions of the contamination of sin. They, in their opinion, had become holy and pure, and they did not allow themselves to come in contact with, or even to speak to "people of the world," as they called the outsiders, for by so doing they com- mitted a sin. It was often the case that fathers, mothers, brothers and sisters, and near neighbors would pass each other without speak- ing, or recognition, and would even look away from each other. They also held to the doctrine of non-resistance. This state of things was about destroyed by an epidemic of some kind, which broke out in town. A great many who were taken down sick and needed help were compelled to have the objectionable ones about them, and the foolishness of the thing became so apparent, that it cured itself.
Their non-resistance doctrine caused many of them to be abused and maltreated by the boys and thoughtless persons about town, giv- ing much uneasiness to the more prudent part of the community, but there did not seem to be any way to prevent it, for although some applied to the magistrates for protection from the stones and eggs, which their peculiar notions and queer actions would bring upon them from the boys, yet many of the deluded would rather court such treat- ment, calling it persecution for religion's sake. This went on for quite a while, till a young man was badly hurt, when Esq. Gorham issued a warrant, and had a number of young men arrested, and compelled the non-resistants to testify. The delinquents were punished, and the charm was broken. A few complaints were subsequently made, and the delusion ended.
Mr. Thacher was rather a quaint and whimsical preacher ; always to the point. He often gave his congregation severe reprimands, for going to hear these people at their meetings. At one time when the whirlings and dancings were in full blast, and every body running to see and hear, he came out with a sermon from the text "What went ye out into the wilderness to see ; a reed shaken with the wind ?" It was said to have been "a powerful sermon, slaying the Come- Outers right and left." So records one of his old Deacons.
During these times of turmoil, and high pressure of religious excite- ment, a young lawyer from Massachusetts came and settled at Gorham Village. He wore the ruffled shirt, which was the fashion of the day. He had a desire to see and hear the New Lights, and with a friend went to their meeting, wearing the ruffled shirt-bosom, and modestly taking a seat near the door. The unfortunate ruffle was soon discov- ered by one of the brethren. When all had become quiet the brother rose to his feet-he was a large, powerful man - came marching
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