USA > Maine > History of Methodism in Maine, 1793-1886 > Part 7
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There was no academic institution within his reach. He was shut up to the meager opportunities of improvement afforded by an itinerant life. "He accompanied Taylor around the distriet, exhorting after his sermons, exeiting general interest by his youth and devotion, and not a little by the contrast which he presented of rustie awkwardness with extraordinary, though unpolished talents." He was received at
15 Stevens' Memorials, p. 391.
47
JOSHUA SOULE.
the next Conference, 1799, and appointed, with Timothy Merritt, to Portland circuit. In 1800 he travelled a circuit on Union River. In 1801, 1802 and 1803, he was appointed successively to Sandwich, Needham and Nantucket, In 1804-5 he travelled as Presiding Elder of the district of Maine. Thirteen circuits were under his snper- intendence. "His sermons at this time are reported to have been distinguished by that breadth of view and majesty of style which continued to mark his pulpit efforts. His word was often with irresistible power." "He shared fully, during his presiding elder- ship in Maine, the snfferings of the early itinerancy ; long journeys on horseback over new roads, throngh vast forests, involving severe labor and exposure, preaching almost daily, receiving pecuniary compensation scarcely sufficient for travelling expenses and clothing."16
At the General Conference of 1808, Mr. Soule drafted the plan of a delegated General Conference, one of the most essential features of our church organization. In 1812 Mr. Soule returned to Massachn- setts and was colleague of Daniel Webb at Lynn. The next year he was sent to his former district in Maine, where he remained four years.
In 1816 he was appointed book agent at New York. He established the Methodist Magazine and was its editor. Ten thousand subscribers were obtained the first year. At the General Conference in 1820 he was elected to the office of Bishop, on the 13th of May. On the 20th of the same month, after a protracted and able debate, a vote was passed by a majority of thirty-six votes, providing for the election of Presiding Elders by ballot in the several Conferences. Mr. Soule, believing this action to be subversive of the efficiency of our system of general superintendency and itinerancy, refused to enter npon the duties of the office to which he had been elected, and resigned the office. Bishop McKendree also protested against the action of Conference for the same reason. From deference to the views of these leading men, the resolution was suspended four years.17
The same year J. Soule was stationed in New York city where he remained two years ; 1822-3 he was stationed in Baltimore.
In 1824, Mr. Sonle was again elected to the episcopal office, in the forty-third year of his age, and the twenty-sixth of his ministry. "For forty years he sustained the onerons responsibilities of that
16 Stevens' History of the M. E. Church.
17 At the General Conference in 1824, the rule providing for the election of Presiding Elder was again suspended four years. At the General Conference in 1828 the rule was rescinded, with slight opposition. Bangs' History, Vol. II, pp. 333, 337.
48
J. SOULE. R. SEARLE.
office, traversing the continent from the Penobscot in Maine to the Colorado in Texas ; presiding in Conferences, visiting, in long and perilous journeys, the Indian missions, and energetically laboring, by the inany facilities of his position, for the promotion of his church.
In the discussion of the General Conference of 1844, which resulted in the division of the church, he attached himself to the party formed by the representatives of the South, and identified himself with that section of the denomination. This was a great grief to his friends in the North, but was undoubtedly the result of honest conviction."18
He was strongly conservative in disposition ; and his exalted ideas of the episcopal offiee led him to regard as sacrilegious, the action of the General Conference in suspending Bishop Andrews.
Bishop Soule was tall, erect in person, and dignified in bearing ; his forehead high, but narrow, his voiee strong and commanding. In the pulpit he was slow, long in his sermons, usually occupying an hour and a half for each ; elaborate, with little imagination or figurative illustration, but strongly fortified in the main positions of his subject, and vigorous in style. His diseourses showed more breadth than depth, but were often overwhelmingly impressive. The dignity of his bearing gave to his sermons, at times, an imposing solemnity, but on oceasions less congruous with it, appeared to the fastidious, pompous and repulsive.
He did great service and endured great privations for Methodism. Northern Methodists, however mueh they may regret his later measures, will ever recall him with gratitude and respect, as one of their veteran heroes and a noble son of their soil.
Considering his laek of early advantages, his eminent suceess was remarkable and highly praise-worthy.
He died in Nashville, Tennessee, Mareh 6, 1867, in the eighty- second year of his age, in full assurance of faith. 19
ROGER SEARLS.
" Roger Searls joined the itineraney in 1795, and was appointed to Bethel, New York. The next year he was appointed to Cambridge circuit with two other preachers. In 1797 he was appointed to Bath eireuit, Maine, and in 1798 he was appointed to Kennebec cireuit. The next year he was returned to New York, and was appointed sueeessively to Middletown eircuit, Connectieut, Cambridge circuit,
18 Stevens' History of the M. E, Church.
19 Selected principally from Stevens' History of M. E. Church.
49
N. EMERY.
New York, and Pittsfield circuit, Mass. In 1805 he was reported withdrawn. He subsequently entered the ministry of the Protestant Episcopal church ; but like most who have made the like change, he was nnsnecessfnl and nnfortunate. He sunk nnder a clond and descended to a drunkard's grave. Mr. Searle was a very good preacher in the years of his itinerancy, and his labors were extensively useful."'20
NATHAN EMERY.
Nathan Emery was born in Minot, Maine, Angust 5, 1780. He was of the sixth generation, descended from John Emery, who came from England with his brother, Anthony Emery, to Newbury, Massachusetts, in 1635. His father, Moses Emery, was the first settler in Minot, Maine ; his elder son, Moses, became a Methodist local preacher ; his youngest son, Stephen, graduated at Bowdoin college, 1814, beeame a lawyer, Jndge of district court and Attorney General ; resided in Paris, Maine.
Nathan, the subject of this sketch, was the fourth son of Moses Emery, Senior ; when he was fourtecn years of age, (1794) he heard at his father's honse, the first Methodist preacher who ever visited that region. The next summer, he and several other members of his father's family were converted and joined the Methodist society. One year later, at the age of sixteen, he was appointed Class-leader.
Early in 1799, when nineteen years of age, he was licensed to preach, and served nnder the Presiding Elder till the next ensning Conference, when he was received on trial, and appointed to Readfield circuit, Maine, with John Broadhead.
In 1801 he was ordained deacon and appointed to Union circnit, Maine : 1802, Norridgewock circuit ; 1803, Middletown circuit, New York Conference From that time onward till 1821, he was appointed to prominent circnits in New York Conference.
Mr. Emery was married May twentieth, 1806, to Miss Clarissa Frothingham, of Middletown, Connecticut, a woman of rare excellence.
Mr. Emery was eminently successful as a pastor. Sand Street Church in Brooklyn prospered nnder his labors. The first Sunday School was organized under his care in 1816. He was a member of the General Conference in 1804 and 1816.
After taking a supernumerary relation in 1821, he removed to Blendon, now Westerville, Ohio, where he purchased a small farm.
20 From Stevens' Memorial of Methodism.
4
50
SNETILEN.
His health improved and he soon resumed his itincrant labors. IIe diced suddenly, May 20th, 1849.
Mr. Emery is described as a good preacher, his preaching useful rather than showy. Ilis ministrations were characterized by good sense, great zeal for God, and a deep concern for the salvation of souls. Of a sweet and amiable spirit, he was greatly beloved of men ; of deep and uniform piety, he was greatly honored of God.21
Mr Emery was studious in his habits, so that notwithstanding his meager advantages, he acquired a good knowledge of the Latin and Greek languages, and was scholarly in his tastes and acquirements.22
NICHOLAS SNETHEN.
Nicholas Snethen was born November 15, 1769, at Fresh Pond, (Glen Cove) L. I. His family came originally from the foot of Mount Snawthen, Snethen or Snowdown, in Wales. His father engaged in the flour trade and resided on Long Island.
Nicholas passed his boyhood partly on a farm and partly on a freighting schooner, and acquired what knowledge he could. In 1791 the family moved to Belleville, New Jersey, and there Nicholas was converted under the preaching of the Methodists. He soon after went to Brooklyn, and in 1793 was appointed Class-leader; and in 1794 he entered the itineraney (probably from Brooklyn) and was appointed to Fairfield circuit, Connecticut, with Zebulon Kankey ; 1795, Tolland circuit, with C. Spry; 1796, ordained deacon and appointed to Vershire, Vt. ; 1797, Portland circuit, Maine, with J. Finnegan. After this time, his appointments were for several years in South Carolina, Maryland and New York, always occupying important positions.
In 1801-2 he traveled with Bishop Asbury and was highly esteemed by him for his eloquence, being called by him "his silver trumpet." From 1803, he continued to receive important appointments till 1814, when he located.
Mr. Snethen was a man of superior talents. He was popular and useful while he continued in the regular work of the ministry. He was an active member of the General Conference of 1800, 1804 and 1812. His career, though brilliant, was strangely inconsistent. He published an able defense of the church in the time of O'Kelley's revolt, and afterwards became the champion of a greater seism,
21 History of Old Sand Street Church.
22 Letter of George F. Emery, Esq.
51
R. HUBBARD. A. HEATH.
resulting in the formation of the Methodist Protestant church. His notions of church government were rather theoretical than practical.23
He was large, and of commanding appearance, with a most benignant expression of countenance. In his manners, he was a perfect gentleman ; his intellect was comprehensive, energetic, versatile ; his presence was always felt to be an element of power. As a preacher, he was eloquent and forcible.24
REUBEN HUBBARD.
Reuben Hubbard was a native of Brimfield, Massachusetts, and was led on from his earliest infancy, by his devoted parents, to regard himself as set apart for the ministry.
He became a member of the Methodist church as early as his fifteenth year. About three years after, in 1798, he joined the New England Conference and was appointed to Pittsfield circuit. In 1799 he was appointed to Pleasant River circuit, Maine. In 1800 he was ordained deacon and appointed to Bath circuit with T. Merritt ; 1801, Portland circuit ; 1802, ordained Elder and appointed to Greenwich and Warren circuit, Rhode Island. Afterwards to Needham, Marble- head, Boston, Newport, Gloucester and Manchester, Middletown, Hartford and Brooklyn. In 1809 he withdrew and joined the Protestant Episcopal church, ordained by Bishop Moore, and continued to serve as rector in various places, often acting as missionary. He moved oftener, obtained less promotions, and received as little renumeration as when he was in the Methodist itinerancy. He was a good man, and was honored as a patriarch among his people. He died February 10, 1859, aged seventy-nine years.
It is difficult to see that his sphere of usefulness or personal welfare was improved by the change in his ecclesiastical relations.25
ASA HEATH.
Asa Heath was born in Hillsdale, Columbia county, New York, July 31, 1776. His parents were Congregationalists, and took much pains to impress upon their children the importance of religious duties.
At the age of thirteen years, through the influence of his elder brother, who had been awakened by an interview with Freeborn Garrettson, he was led to give his heart to Christ.
23 From Stevens' History of the M. E. Church, III, p. 34, 261.
24 History of Old Sand Street Church.
25 Ibid.
.52
HEATH.
At the age of sixteen, he was apprenticed to a blacksmith, in Cornwall, Connecticut, where he remained till he was of age, when he ยท engaged to work at his trade as journeyman, with good wages and a fair prospect. For some time he had severe conflicts of mind upon the subject of preaching. He strove hard to resist his convictions. Finally yielding, he ventured forth July 12, 1798, under the direction of the Presiding Elder, Reverend Sylvester Hutchinson, to Cambridge circuit, Northport, New York ; on the 27th of December, 1798, he, i spent the Sabbath with Reverend Joseph Mitchell, at Starkboro, Vt., .and preached part of the day. Elijah Hedding was present, and resolved from that day to be a christian. In the life of Bishop Hedding, by Reverend D. W. Clark, the eonversion of Hedding is said to have been under the labors of Reverend Joseph Mitchell.
At the session of the Maine Conference in Saco, 1847, the last Conference in Maine held by Bishop Hedding, the venerable Bishop, before the Conference proceeded with the business, arose and said, in substance, that as this was probably the last time he should preside in this Conference, he desired to say that he had always been pleased to visit the Maine Conference, for it was under the labors of one of its venerable members that he was led to Christ. Then pointing to Father Heath, he said, "He is the man."
This statement of the Bishop is not necessarily at variance with the account of Hedding's conversion in the life of Bishop Hedding by Reverend D. W. Clark. Both Mitehell and Heath were present at the time Hedding was converted, and the influence of both these ministers was probably combined in securing this result.
Mr. Heath joined the Conference on trial in 1798, and was appointed to Pomfret, Conneetieut, with Daniel Ostrander. In 1799, Kennebec circuit, Maine ; 1800, ordained deaeon and appointed to Portland cireuit ; 1801, Readfield cireuit with Oliver Beale ; this year he was married to Miss Sarah Moor, of Buxton ; 1802-3, Falmouth eircuit ; 1804-5, Scarborough ; 1806, loeated ; 1818, re-admitted and appointed Presiding Elder of Portland distriet ; 1819-20, ditto; 1821, Sear- borough ; 1823, loeated ; 1830, agent of Maine Wesleyan Seminary ; 1832, (re-admitted) Fayette cireuit ; 1833, Milburn circuit, (now. Skowhegan) ; 1834, Industry cireuit; 1835, Sidney cireuit ; 1836, Windsor circuit ; 1837, East Hallowell; 1838, Gray ; 1839, super- annuated.
His location in 1806 and 1823 was neeessary to provide a support for his family. His home was probably at Searborough. During his location, he worked at his trade, taught distriet sehools and singing
53
C. C. SMITH.
schools, and preached in Saco, Scarborough, Buxton and Portland. During the war of 1812, he was chaplain at the fort near Portland. While living in Scarborough he met with violent opposition, a ruffianly man once waylaying him with violent intentions, but mistaking his. man, assaulted a Brother Boothby, Mr. Heath's companion, with blows and oaths.
After his superannuation in 1839, he lived for several years upon a farm in Monmouth ; but in 1844 he removed to Standish, where he passed the remaining years of his life, and died in great peace, September 1, 1860, aged eighty-four years, after sixty years' service in the ministry.
Father Heath was short in stature, but firmly built, erect and good looking. He had a clear, musical voice, and a ready utterance ; he was a careful student, sound in the faith, with a discriminating, logical mind. His sermons were excellent models for clearness of thought and forcible style. He was an instructive and interesting preacher. A short time before his death, he preached in the vicinity of his home, with unusual interest ; on returning home, he remarked to his family that he never enjoyed such a day before, and should never expect to enjoy another such season, this side of heaven ; and that this was probably his last sermon. On the following Tuesday he was prostrated by sickness, and after seventeen days of great suffering, he passed away, with words of rapture upon his lips. "All bright, shining," were his last words.26
COMFORT C. SMITH.
Mr. Smith was born in Rehoboth, Massachusetts, 1768. He joined the New England Conference in 1798. Appointments as follows, viz. : 1799, Bath and Union, Maine ; 1800, Readfield, with E. Kibby ; 1801, Bath and Union, with T. Merritt ; 1802, Hallowell, with A. Humphrey ; 1803, Bristol ; 1804-5, appointments not recorded ; 1806, withdrawn. The reason for Mr. Smith's withdrawal is not recorded in the minutes. In the records of the Quarterly Conference for Readfield circuit, is this minute : "Comfort C. Smith, withdrawn, not being satisfied with Doctrine and Discipline."
He settled upon a farm in North Wayne, where he remained till his death in 1849. After his retirement from the itinerancy he was known as a Universalist in sentiment.
The itinerant service in Maine, from 1793 to 1800, was very severe,,
26 Autobiography of Asa Heath in Zion's Herald, and letter from his daughter.
54
SUMMARY SKETCH OF EARLY ITINERANTS.
requiring mueh hardship and sacrifice, and affording a very seanty support.
Single men, with the generous, though some times rough hospitality of the people, managed to get along, Preachers with families found the receipts entirely inadequate for their support, and were compelled to loeate, and resort to other employments to provide for their families.
Of the twenty-one preachers sketched in this chapter, two only were natives of Maine, Joshua Soule and Nathan Emery.
Nine were compelled, at least temporarily, to locate, to provide for their families. Two withdrew and entered the ministry of the Congregational ehureh. Four withdrew and entered the ministry of the Protestant Episcopal church. One withdrew and joined the Protestant Methodist ehureh. One withdrew having become " dissatis- fied in Doetrine and Diseipline," subsequently becoming a Universalist. One located and no further account of his history has been found. Twelve remained through life faithful to the Methodist ehureh. One was promoted to the office of Bishop.
Of those who left the ministry of the Methodist church for that of any other ehureh, none sueeeeded in promoting their own usefulness or personal advantage, while three made a complete failure, and their sun went down in darkness.
.
55
SUCCESS OF METHODISM.
CHAPTER V.
1793 -- 1800. SUCCESS OF METHODISM DURING THE FIRST SEVEN YEARS OF ITS HISTORY. OPPOSITION. CONTROVERSIES. JONATHAN WARD AND JOSHUA
TAYLOR. PAUL COFFIN.
During the first seven years of its history in Maine, Methodism had achieved a decided success. Its forces were organized ; eleven hundred and ninety-seven names were enrolled upon its lists of members, and ten preachers were appointed to its fields of itinerant service.
These results had been accomplished by earnest evangelistic labor, unde: great disadvantages and against bitter prejudice and strenuous opposition.
Methodist preachers were denounced from the pulpit as " wolves in sheep's clothing," and as fanatical intruders into other ministers' fields of labor. They were treated by the settled ministry with coldness or disdain, and were challenged to controversy upon religious doctrines.
Joshta Taylor, one of the most genial and christian like of ministers, was drummed out of Castine, with threats of violence, by a clamorous mob.
Enoch Mudge was harrassed by unjust civil prosecutions. Others were threatened with personal violence.
This rough usage trained the early itinerants of Maine to heroic endurance, and made them able defenders of the truth.
It was not strange that the settled ministers who were supported by a tax levid upon the people, should be seriously disturbed by the coming of these itinerant evangelists, nor that they should be bitterly prejudiced against religious doctrines so little in harmony with the prevailing theology of the times.
The doctrines of Methodism were stigmatized as Arminianism, which, according to the common ideas of the people at that time, was pestilent heresy. The settled ministry felt it incumbent upon them to warn their people against these dangerous errors. This misconception of the doctrines of Arminius continued to prevail till Professor Stuart, of Andover, corrected this mistake. "Let this injustice of merging Pelagius and Arminius together be no more done among us, as it often has been."1
1 Biblical Repository, Vol. 1.
56
CONTROVERSY : J. WARD AND J. TAYLOR.
Not only were labored sermons preached from the pulpit against the Arminianism of Wesley, and the extravagancies of the Methodist itinerants, but the Press was called into the service of opposition. In the year 1799, a pamphlet of thirty-two pages was published by Reverend Jonathan Ward, pastor of the church at New Milford, (Alna)2 entitled, " A Brief Statement and Examination of the Sentiments of the Wesleyan Methodists."
In this examination, Mr. Ward professes to derive from the Methodist " platform" of doctrine and discipline, the following propositions, namely :
" Ist. That they hold that Christ has abolished the moral law.
" 2d. They deny regeneration by the special influence of the Ifoly Spirit.
" 3d. They make justification to be by works.
" 4th. They make religion wholly selfish.
" 5th. They deny the doctrine of eternal eleetion.
" 6th. They deny the final perseveranec of the saints.
" 7th. They hold to sinless perfection."
Joshua Taylor, Presiding Elder of the Maine distriet, repied to this gross misrepresentation of Methodist doetrine in a pamphlet of seventy-six pages, in which, with great thoroughness, he exposed the misapprehensions and fallacies of Mr. Ward's pamphlet. The first, seeond, third and seventh of the above propositions, it was not difficult for Mr. Taylor to refute, as they are all directly contradicted by the Artieles of Religion in the Methodist Discipline, especially by Articles VII, VIII, IX, and X.
" Article VII. Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk) but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually."
" Artiele VIII. The condition of man after the fall d Adam is such that he can not turn and prepare himself, by his ovn natural strength and works, to faith and calling upon God ; wherefore we have no power to do good works, pleasant and acceptabe to God, without the graec of God by Christ, preventing us, that we may have a good will, and working with us when we have that good will."3
2 Rev. Mr. Ward was a graduate of Dartmouth College; a man of highly respecta,le character.
3 Methodist Discipline, pp. 18 and 19.
57
CALVINISM DISAPPEARING.
And yet, with this statement of Methodist doctrine before him, Mr. Ward declares that the Methodists make "justification to be by works."
The reply of Mr. Taylor called forth from Mr. Ward a " Vindication" of his assault, extended through one hundred pages, in which he undertook to prove his seven propositions, by a misconstruction of the Methodist Articles of Religion, and then endeavors to prove the doctrines of " irresistible grace" in regeneration, and " unconditional election." These two dogmas are argued at length.
Mr. Taylor follows with a "Reply to the Vindication " in a pamphlet of ninety-six pages, in which the argument of Mr. Ward is successfully refuted.
It is sufficient to say that Methodism in Maine sustained no discomfiture and suffered no damage by this spirited controversy.
The discussion was published and somewhat widely circulated. The pamphlets containing this controversy were procured and bound in a volume, by Deacon Elijah Livermore, of Livermore, which is now in the library of the New England Methodist Historical Society, in Boston, entitled "Ancient Religious Controversy in Maine." Such a controversy would not now be possible. The dogmas of unconditional election and irresistible grace have long since disappeared from the pulpit. Arminian sentiments now dominate the evangelical churches, so far, at least, as their pulpit utterances are concerned.
Calvinism may be preserved as a fossil in the written creeds of the churches, but it seldom receives the assent of the people. If Calvinistic sentiment is heard at all, it is greatly modified. The danger now is that churches claiming to be orthodox, in their departure from the harsh doctrines of Calvinistic theology, may drift in the opposite extreme, to a dangerous liberalism, thus repeating the disastrous errors of other years.
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