History of Methodism in Maine, 1793-1886, Part 2

Author: Allen, Stephen, 1810-1888; Pilsbury, William Hacket, 1806-1888
Publication date: 1887
Publisher: Augusta, Press of C. E. Nash
Number of Pages: 1146

USA > Maine > History of Methodism in Maine, 1793-1886 > Part 2

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CHAPTER XXIII.

Norridgewock .--- Mercer .--- Skowhegan .--- Anson .--- Madison .--- Solon Circuit .--- Industry Circuit .--- New Portland .--- New Vineyard .--- Kingfield Circuit .--- Dead River .--- Phil- lips .--- East Wilton. -- Weld .--- Temple .--- Wilton .--- New Sharon .--- Livermore .--- Fay- ette .--- Livermore Falls .--- Mt. Vernon .--- Wayne .--- North Wayne. Pages 304-333.

CHAPTER XXIV.

Brunswick, First Preaching, 1821 .--- First Class, 1829 .--- Parsonage, 1836 .--- Meeting-house bought .--- New Church built, 1866 .--- Conference, 1868 .--- Harpswell, Revival, 1843.

XIV

CONTENTS OF BOOK I.

--- Church built, 1855 .--- Rev. J. C. Perry .--- Auburn, 1861 .--- Church built, 1864 --- New Church, 1883 .--- Rev. I. G. Sprague .--- Lewiston, 1845 .--- First Class paper .--- Church built, 1855 .-- Second Society, 1870 .--- Hammond Strcet Church, 1858 .--- Mechanic Falls .--- Church built, 1860 .--- Church burned, 1877; rebuilt next year .--- Nortli Auburn .--- Church built, 1858 .--- Buckfield .--- Turner .--- Leeds --- Church built, 1852 .--- Oxford .--- First Class, 1794 .--- Church built, 1861 .--- South Paris .--- Chapel built, 1837. --- J. Deering .--- North Paris .--- West Paris .--- Norway .--- Woodstock .--- Bethel, 1798 .--- Meeting-house, 1814 --- Church at Bethel Hill, 1860 .--- Rumford .- - First Class .--- Union Church, 1865 .--- Mason, first Methodist Preaching, 1837 .--- Albany .--- Denmark and Brownfield .--- Andover .--- Church built, 1870 .--- Gorham, N. H .--- Church built, 1863. --- S. Waterford .-- Naples .--- Church built, 1859. - Bridgton .--- Church built, 1852 .- New Church, 1871 .--- Baldwin, &c .- - Conway, &c .--- Fryeburg. Pages 334 359.

CHAPTER XXV.

Saccarappa .--- Gorham ; School Street, North Street .--- Buxton .--- S. Standish .--- Standish. --- Hollis .--- Newfield .--- West Newfield .--- Shapleigh .--- Alfred .--- Goodwin's Mills .--- Acton .- - Porter and Kezar Falls .--- Biddeford .- - S. Biddeford .-- Kennebunkport. -- Cape Porpoise .--- W. Kennebunk and Kennebunk Depot .--- Kennebunk Village .--- Maryland Ridge .-- Ogunquit .--- York and Scotland .--- South Berwick .--- Berwick .--- Eliot .--- S. Eliot .--- Kittery, First and Second Church .--- Newry .--- Hanover .--- Hart- ford, Peru, &c .--- Harrison .--- Otisfield --- Raymond .--- Windham .--- Gilead. -- Danville. Belgrade .--- Bingham .--- Methodism, 1800-1887. . . Pages 360.398.

CHAPTER XXVI.

Sketches of Preachers from 1800 to 1824

E. Kibby .-.- Jos. Baker .--- S. Baker .--- D. Webb .--- O Beale .--- M. Ruter .--- R. Williston. --- J. Snelling .--- S. Hillman .--- A. H. Cobb .--- P. Munger .--- Dan Perry .--- T. Glidden. --- H. Martin .--- E. Wells .--- C. Fogg .--- J. Wilkinson .--- P. Ayer .--- Z. Gibson .--- E. Blake .--- D. Kilburn --- E. F. Newell .--- D. Wentworth .--- J. Lull .--- C. Cummings. --- B. Burnham .--- D.Hutchinson .--- J. Nye .--- J. Pratt .--- J. Lord .--- J. Briggs .--- P. Crandall .--- C. Baker .--- T. Page .- H. Nickerson .--- E. Streeter .--- G. Greely .--- J. Shaw .--- E. Robinson .--- D. Copeland .--- A. Sanderson .--- Jesse Stone. Pages 399-437

CHAPTER XXVII.

Preachers from 1825 to 1835.

W. H. Norris .--- P. C. Richmond .--- M. Hill .--- R. H. Schermerhorn --- R. C. Bailey .--- Greenleaf Greely .--- J. Harrington .--- D. B. Randall .--- D. Fuller .--- R. J. Ayer .--- G. Webber. --- C. Fuller .--- J. B. Husted .--- C. W. Morse .--- W. F. Farrington .--- A. Alton. --- M. B. Cox .--- G. F. Cox .--- J. Spaulding --- W. C. Larrabee .--- S. P. Blake .--- A. P. Hillman .- - J. Young .--- F. Masseure .--- C. Mugford .--- J. H. Jenne .--- M. Trafton. -- I. Lord .--- T. Greenhalgh .--- H. Butler .--- M. Wight .--. A. F. Barnard .--- J. Cumner. --- J. Farrington .--- C. C. Cone .--- J. Allen .--- H. Dow. Pages 438-474.

CONTENTS OF BOOK I.

CHAPTER XXVIII.

Preachers deceased from 1835 to 1887; also Preachers whose Portraits arc in the History, and those who have many years been members of Conference.

E. Shaw .--- N. D. George .--- R. H. Ford .--- L. Stockman .--- J. Simpson .--. A. Moore .--- S. Allen .--- J. S. Rice .--- W. D. Sewall .--- H. L. Linscott .--- P. Jaques .--- J. C. Perry .--- C. Andrews .--- R. H. Stinchfield .--- S. S. Cummings .--- H. M. Blake. -- L. P. French .--- J. W. True .--- S. W. Pierce .--- W. Wyman .--- D. Waterhouse .--- B. Lufkin .--- J. C. Aspen- wall .--- J. Hawkes .--- C. Munger .--- Cornelius Stone .--- S. M. Vail .--- N. Hobart --- E. K. Colby .--- S. M. Emerson .--- S F. Wetherbee .--- C. C. Covell .--- C. C. Mason .--. B. Freeman .--- A. Green .--- C. F. Allen .--- E. H. Gaminon .--- J. McMillan .--- C. C. Whit- ney .--- J. Fairbank .--- W. H. Foster .--- J. Colby .-- F. A. Crafts .--- J. Mitchell .--- U. Rideout --- H. B. Abbott .--- N. C. Clifford .--- H. P. Torsey .--- F. C Ayer .--- J. Cobb. --- T. Hillman .--- A B. Lovewell. -- H. F. A Patterson --- E. W. Hutchinson .--- A. C. Trafton .--- A. S. Ladd .--- A Turner .--- T. J. True .--- E. G. Dunn .--- F. A. Robinson. --- J. Armstrong .--- S. S. Gray --- E. Martin .--- S. W. Russell .--- S. H. Hyde .--- J. Mooar .-.- N. Andrews .--- N. D. Center .--- J. C. Strout .--- J. Collins .--- C. Philbrook. --- H. B. Mitchell .- - C. W. Blackman .--- W. B. Bartlett .--- J. H Newhall .--- G. W. Barber .--- G. F. Cobb. -- J. Gibson .--- A. W. Pottle .--- J. B. Lapham .--- W. W. Baldwin. --- R. H. Kimball .--- L. H. Bcan .--- E. T. Adams .--- W. S. Jones --- P. H. Hoyt .--- J. W. Saywer .--- E. H. McKenney .--- C. J. Clark .--- G. Wingate --. J. E. Walker .--- G. R. Wilkins .--- B. F. Pease .--- E. W. Simons. Pages 474-525.

CHAPTER XXIX.

Local Preachers.

James Lewis .--- John Thompson .--- Moses Emery. --- Obed Wilson .--- Moses French .--- Howard Winslow .--- Stephen Bennett .--- David Young --- James Williams .--- James Buck .--- John E Baxter .--- Jacob McDaniels. Pages 526-539.

CHAPTER XXX.

Prominent Laymen and Women.

Luther Sampson .--- Dr. J. L. Blake .--- Dr. E. Clark .--- M. Caldwell .--- Benj. J. Herrick . --- D. Furnel .--- J. Dinsmore .--- J. Deering .--- R. B. Dunn .--- A. Loring .--- S. R. Bearce. --- C. Davenport .--- O. Lunt --- J. J. Perry .--- E. T. Nutter .--- E. K. Blake .--- William Deering .--- Mrs. Nancy Caldwell .--- Mrs. Lydia Mclellan .--- Mrs. Huldah M. Little- field. . Pages 540-570.

XVI

CONTENTS OF BOOK 1.

Illustrations. Book I.

PORTRAITS.

Page.

S. ALLEN,

Frontispiece.

ABEL W. POTTLE,

518

JOSHUA TAYLOR,

CHARLES J. CLARK, -

522

EZEKIEL ROBINSON, -

432

JAMES DEERING,

553

AARON SANDERSON, -

435

REUBEN B. DUNN, 554

DANIEL B. RANDALL,

443

SAMUEL R. BEARCE, -

556

CALEB FULLER,

447

ORRINGTON LUNT,

559

CHARLES W. MORSE,

449

EPAPHRAS K. BLAKE,

563

WILLIAM F. FARRINGTON,

452

CHARLES C. CONE,

471

GEO. R. PALMER,

633

JOHN ALLEN, .

472

BUILDINGS.

EATON SHAW,

475

SAMPSON HALL,

211

PARKER JAQUES,

485

BEARCE HALL, 212

SEMINARY BUILDINGS, KENT'S HILL, 216

CHARLES F. ALLEN,

499

CHESTNUT ST. CHURCH, PORTLAND, 239

HOWARD B. ABBOTT, (1000)

504

PINE STREET CHURCH, PORTLAND, 245

HENRY P. TORSEY, 50G

WATERVILLE CHURCH, ,

286

OLIVER BEALE,

402

DR. ELIPHALET CLARK, 544

WILLIAM DEERING,

564

HENRY M. BLAKE,

488

METHODISM IN MAINE.

1793-1886.

BOOK I.

CHAPTER I,

THE CIVIL AND RELIGIOUS CONDITION OF MAINE IN 1793. THE VISIT OF JESSE LEE. SKETCH OF JESSE LEE.

The advent of Methodism in Maine forms an important cpoeh in the religious history of the State ; and the labors of the early itin- erants, afford examples of heroic endurance hardly surpassed in the history of the country.

Ten years had passed since the close of the revolutionary war.

"The magnificent harbors, noble rivers, and the large extent of excellent soil, at low prices, in Maine, offered rare inducements to settlers.

" A tide of immigration from Massachusetts and New Hampshire, and to some extent, from other countries, had set in. The population, at this time, was over one hundred thousand ; the settlements were mostly confined to the towns on the sea-board, and the banks of the rivers ; the territory. to a large extent, was covered by the primeval forest, with here and there a sparse settlement, where some adventur- ous pioneers attracted by the fertility of the soil, and encouraged by the liberal grants of land made to actual settlers, were clearing up arms, bearing the hardships incident to pioneer life, and making homes for their growing families. The camp of the adventurous lumberman was at no great distance from navigable waters. The rude saw-mill marked the site of what is now the manufacturing eity. The merchandise of the country trader was conveyed in canoes along the shore, or carted over rough roads into the interior from a few eentral points, such as Portland. Bath, Wiseasset, Castine and Hallowell. There were only eighty incorporated towns in the Province. The

CHARACTER OF THE EARLY SETTLERS IN MAINE.

people in the interior were still living in log cabins." The few more successful families who were able to live in framed houses, were not able to bring to their homes the luxury of carpets, paint or paper- hangings. The hardships of the early settlers may be judged from the fact, that in the first years of their wilderness life, their corn and grain was prepared for use by pounding in huge mortars, or hauled to mill by hand-sleds in winter, a distance, sometimes of twenty-five miles.

" The two new counties of Hancock and Washington had just been added to the three counties of York, Cumberland and Lincoln. The population of the Province, by the census of 1790, was 96,000. Such was the vigor of the new settlements, and the tide of immigration from other states, that by the census of 1800, there was a population of 151,000."

The character of the people was in sonic respects, different from that of the residents of the parent commonwealth. "The first settlers under Gorges were not wholly of the Pilgrim stock. Gorges was an Episcopalian ; and the royal patent, by which he held the territory from the Piscataqua to the Kennebec, required the establishment of the church of England in this region, and made the proprietor, the patron of this church. The adventurers who sought their fortunes by the fisheries, lumbering and commerce of the new country, were neither in perfect accord with the Puritans of Massachusetts, nor very strong in their adherance to the Episcopal church." Settlers of new states often break away from the ideas and customs prevailing in the countries from which they emigrated. " Maine offered an asylum for Anglo-Saxon adventurers, from all parts, who were less eager to establish church organizations, than to enrich themselves by the various industrial enterprises open to them."_ An intense love of liberty was a prominent characteristic of the people. Gorges and the colonists who were adherents of the Episcopal church, protested against the act of Massachusetts in extending her jurisdiction over this domain. The General Court extinguished the proprietor's title, by purchase, and sought to reconcile the people to its sway by benefi- cent acts of legislation. There was, however, a continued restlessness, under the jurisdiction of Massachusetts.

As early as 1787, organized efforts were made to effect a separation and establish an independent state ; this was accomplished in 1820.

It was a time of high political excitement. The parties of Fed- eralists and Republicans that had been formed on the adoption of the constitution of the United States, were engaged in a rancorous partisan

EARLY RELIGIOUS DENOMINATIONS.

strife, ranged under the lead of Adams and Jefferson. While a majority of the people of Massachusetts were Federalists, there was. a Republican majority in Maine. As a general rule the Puritan ele- ment then belonging to the " standing order," were found in the Federal party.1

In Massachusetts the " half-way eovenant " as it was termed, had brought into the church of the " standing order," and into the minis- try, many unconverted persons ; and state patronage had exerted a corrupting influence. The Pelagian heresy had prevailed extensively.

The "great awakening," under Edwards' and Whitefield's labors- in 1740, and later, had stayed the tide of error for a season ; but a reaction came on, and the Pelagian heresy again became dom- inant. The Baptists raised the standard of evangelical truth in some localities in Massachusetts upon the Calvinistie basis. They were denounced as " new lights," and do not seem to have attained a very strong influence. A low state of religion prevailed in the older states. of New England, and also in Maine.

Among the early settlers of the Province, there was a considerable number of Presbyterians, who were strongly attached to their ehureh organization ; and although their doetrinal views were essentially the same as the Congregationalists, still there was not perfect harmony, and wherever they were in sufficient number, they organized Presby- terian churches, until, at length, there were ten churches of this order in Maine. A Presbytery was formed including some churches in Massachusetts, ealled the Salem Presbytery. These churches were at Georgetown, New Castle, Brunswick, Boothbay, Bristol, Topsham, Warren, Gray, Canaan and Turner. The first Presbytery in New England was formed at Londonderry, Connecticut, April 16, 1745. The synod of New England was formed in Londonderry, September 4, 1776.

In 1782, some difficulties having arisen, the synod dissolved. Meetings of the Salem Presbytery were held for several years in Maine, but difficulties arose, which disturbed their harmony. The last meeting of this Presbytery, was held in Gray, September 14. 1791. Three ministers but no elders were present. The Presbyterian churches were at length absorbed by the congregationalist churches .?

Congregational churches were organized in nearly all the more important places in the Province. Their ereed, with few exceptions. was based upon the Westminster Confession. Their sermons were

1 Essay of Rev. C. F. Allen at Maine State Methodist Convention, 1871.

2 Greenleaf's Sketches.

DOCTRINAL IDEAS.

written cssays, with numerous divisions, well flavored with Calvinistic iideas. The prevailing doctrinal sentiments gave a somber huc to religious life. The custom of the times closed the lips of women, in religious meetings.

The seventh chapter of Romans was regarded as a description of the apostle's personal christian lifc. The exultant language, "I have fought a good fight," &c., and the triumphant words of other saints of later times, were considered exceptional cases ; ordinary believers could not hope to attain to an experience so exalted in this life. The current religious phraseology savored of doubt. Christian men and women spoke of "trembling hopes," and were wont to indulge in bitter self-crimination. In describing conversion, scripture terms were discarded (Acts 2:47, revised edition, " The Lord added unto them daily those that were being saved"). The new convert was said to have " obtained a hope ;" the term hope being used as retro- spective - a hope that the subject had passed from death unto life. The doctrine of assurance was seldom asserted ; an assurance of present salvation, on a strictly Calvinistic basis, is equivalent to an assurance of final salvation. The careful believer may well hesitate at so daring a conclusion. The doctrine of the witness of the spirit and of perfect love, as taught by Wesley, was deemed a hurtful delusion.

The hymnology of those days was in harmony with the prevalent doctrinal sentiments.

" Oh! eould we make our doubts remove, Those gloomy doubts that rise, And see the Canaan that we love, With unbeelouded eyes. "'Tis a point I long to know, Oft it causes anxious thought, Do I love the Lord, or no? Am I his, or am I not?"

The lyrics of Methodism arc in striking contrast, not only in poetic beauty, but in their expression of religious truth :

" Rejoicing now in earnest hope I stand, and from the mountain top, See all the land below ; Rivers of milk and honey rise, And all the fruits of paradise, In endless plenty grow."

The ministers of the standing order were generally well educated and excellent men, though hampered by a fatalistic creed. Only the

EARLY RELIGIOUS ORGANIZATIONS.

larger places were supplied with preaching, as these only were able to offer a sufficient salary to secure the services of a liberally cducated minister, and no other was deemed qualified for the work of the ministry. Occasionally a settled pastor, or a licentiate without a parish, made missionary excursions into the new settlements ; but their labors were seldom followed by marked results ; revivals were of rare occurrence.

The Episcopal churches, though the first established in Maine, had hardly begun to rally from the disastrous effects of the revolutionary war. The pastors, being loyalists or tories, had been compelled to leave their flocks to the mercy of the storm, and seek the protection of the British flag.

The Baptists had made but moderate progress in Maine, though more than a century had passed since the first church of this denom- ination was organized in Kittery. This church had been sternly opposed by the standing order aud the authorities of the state; the pastor, Rev. William Screven, being fined for preaching in his own house, and threatened with further peualtics. Discouraged by per- sistent persecution, Mr. Screven, with most of his church, left the state and sought religious liberty in South Carolina ! 3

The descendants of the Pilgrims had not yet learned the principles of religious toleration. The Baptist churches in 1800 embraced only eight ministers and six hundred and sixteen members. The Baptists have been strenuous advocates of religious liberty. They hold firmly the evangelical doctrines of christianity on a Calvinistic basis.

In their earlier history, a prominent antinomian bias hindered their success ; but this incubus, to a large extent, has been removed, aud the Baptist denomination is now onc of the strongest and most pro- gressive religious denominations in America as well as in Maine.

The Free-Will Baptists, as a distinct denomination, had been in existence about thirteen years when Jesse Lee first came to Maine. They had adopted the Arminian theology, and liberal views in regard to communion,

Under the energetic labors of Benjamin Randall, the founder, extensive revivals had occurred in Maine, mostly in the interior settle -. ments. opening the way for the Methodist evangelists. Buttheir churches. were loosely organized, and had not attained a commanding influence in the state.

The predominant religious idcas of the people of Maine, at the time. of Lee's arrival, as in the other New England states, were of the

$ Greenleaf's Sketches,

TIIE PREVAILING DOCTRINAL SENTIMENTS.

Calvinistic type. A reaction had set in in the direction of Unitarianism or Universalism ; but these ideas had not become prevalent. The doctrines of "fore-ordination " and "final perseverance" were generally preached. The churches showed but little aggressive activity, and were unable to supply the rapidly inereasing population, in the rural distriets, with the ministry of the gospel ; and the prevailing style of pulpit ministrations were poorly calculated to win the masses in town or country.

There were honorable exceptions to this disparaging picture ; but from all accounts of those times there was a low state of religion throughout the Province.

The ministers of the standing order were mostly descendants of the Pilgrims, inheriting the stern virtues, as well as the stern theology of their noble ancestors. Their intolerance towards other religious denominations, was the fault of the times, as well as the outgrowth of prejudice and a fatalistie ereed. The venerable Jotham Sewall, co- temporary with Lee ;- Doctors Edward Payson, David Thurston, Jesse Appleton, Enoch Pond, George Shepard and Benjamin Tappan, of a later period,- all Calvinistic Congregationalists, were men of God, an honor to christianity, in spite of the depressing influence of the decretum horibile in their creed.

Our indietment of the Calvinistic theology is no more severe than that of some of the ablest Congregationalist divines of the present day. In the Congregationalist of March 11, 1886, there is an article by Professor Austin Phelps, D. D., entitled, " The Debt of Religion and Theology to Methodism." In this article oceurs the following paragraphs :

"Methodism saved the Anglican church from extinction. It was a reinforcement of apostolie christianity ; also in every other christian denomination in the English speaking nation and colonies." "Is has been a stout ally of those who have labored to eliminate from the popular notion of christianity, the fiction of a limited atonement and the servitude of the human will." "Methodism cut the knot. Wesley and his associates denied the limitation of the atoning sacrifice, by a divine decree."

" Augustine and his predecessors, paganized christianity, in this respect, for a thous- and years." "The most triumphant way of proving any doetrine involved in human duty, is to use it. Make it thus prove itself, as a fact, and time will take care of it as a dogma. This Methodism has done for the doctrine of human freedom through the whole. of her triumphant history."

Methodism, with its evangel of a " free and full" salvation, eame in a time of need. It was no accident that awakened in the inind of Lee, in 1775, while receiving information about New England from a mer- chant in South Carolina, an abiding impression that it was his duty to

THE MISSION OF METHODISM IN MAINE.

extend the labors of Methodism into New England. To Methodism, with its lay ministry, its energetic activity, its itinerancy without stipulated salary. calling the people in apostolic fashion, rather than waiting for a call, was providentially assigned, the important work of rousing the churches. dispelling the dark cloud of a fatalistic theology, and carrying the gospel to the masses, in this part of the country. Asbury Lee, and other Methodist itinerants, regarded the Calvinistic ideas that generally prevailed in New England, as a grievous hindrance to the gospel ; and they ceased not to assail these sentiments, with the sword of the spirit and the logic of common seuse.

The change which has appeared in the doctrinal utterances of so called Calvinistic pulpits, in the direction of Arminian sentiments ; and the improved spirituality and activity of evangelical churches of this country, are due, in no small degree, to the influence of Methodism. The five points of old-fashioned Calvinism, are neither heard from the pulpit. nor would they be patiently listcued to from the pew, except in a materially modified form. Arminian sentiments predominate in the evangelical churches of the country. The cold aud formal style of worship prevailing in former years, has disappeared ; and to a large extent the churches have taken ou the style of Methodism.

The New England Conference, then embracing the whole of New Englaud, held its easterly session in Lynn, Mass. August 1, 1793. Eight preachers were in attendance. There were only about three hundred members iu the easterly district, "yet there was a call for seven or eight preachers." "Although our numbers are few, our hearers are many." The appointments were as follows, namely :

Ezekiel Cooper, Elder. Greenwich, Daniel Kendall.

Boston, Amos G. Thompson. Warren, Philip Wager.

Needham, John Hall. Province of Maine and Lynn, Jesse

Lynn, Jordan Rexford. Lee.

This was a day of small things iu the history of New England Methodism, but a day of large plaus. Lynu and the Province of Maine a circuit !

Iu a few weeks after the adjournment of the conference Lce set out from Lynn, for his new field of labor. A brief sketch of the life and character of this heroic evangelist, will not be deemed inappropriate at this stage of our narrative.

(From the Cyelopædia of McClintoek and Strong.)

Jesse Lee was born in Prince George's County, Virginia, March 12, 1758. He received a fair education, was dilgently instructed in the prayer-book and catechism, and early acquired skill in vocal music, which served him a good purpose in all his subsequent

LIFE AND CHARACTER OF JESSE LEE.

labors. IIis early life was moral. His parents in 1773 joined the Methodist society, then formed under Robert Williams, one of Wesley's preachers, the promoter of Methodism in those parts. In this same ycar Lee experienced, in a marked manner, the sense of pardoned sin, and continued to receive benefit from the powerful revival influences which for some years, prevailed in the neighborhood. In 1776, he experienced a state of grace which he called " perfect love." At length he could say, " I have nothing but the love of Christ in my heart." In 1777 he removed from his home into the bounds of Roanoke circuit, North Carolina; where, the next year, he was appointed a class-leader. He preached his first sermon November 17, 1779, and for a time supplied the preacher's place, In the summer of 1780, he was drafted into the militia, to meet the approach of the British army in South Carolina. Excused from bearing arms, on account of his religious scruples, he rendered various other services especially by preaching. Soon obtaining a discharge he was earnestly solicited to enter the itinerant ministry, but shrank from the responsibility, fearing lest he should injure the work of God. At the tenth conference, held at Ellis meeting house, April 17, 1782, he was deeply impressed by the union and brotherly love prevalent among the preachers; and at a Quarterly meeting, in November, he was prevailed upon to take charge, together with Mr. Dromgoole, of the Amelia circuit, ncar Edenton, North Carolina.

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History of Methodism in Maine, 1793-1886, Part 2

Author: Allen, Stephen, 1810-1888; Pilsbury, William Hacket, 1806-1888 Publication date: 1887 Publisher: Augusta, Press of C. E. Nash Number of Pages: 1146

Author: Allen, Stephen, 1810-1888; Pilsbury, William Hacket, 1806-1888
Publication date: 1887
Publisher: Augusta, Press of C. E. Nash
Number of Pages: 1146