USA > Maine > Piscataquis County > History of Piscataquis County, Maine : from its earliest settlement to 1880 > Part 20
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In 1849, Rev. J. A. Perry became their acting pastor, but spent a portion of his time in other places. He resided with them ten years, but his dwelling-house was destroyed by fire, and he afterward left. They then shared one-half of the la- bors of the Monson ministers. This church is still struggling on, securing preaching a part of the time, and conducting ser- vices and a Sabbath-school when destitute. It has recently repainted and repaired its house of worship, making some desirable improvements. Rev. R. W. Emerson spends a part of his Sabbaths in supplying them, and their motto is, " faint, though pursuing." It now reports fifty-one members.
WILLIAMSBURG.
This was organized September 29, 1830, consisting of seven members. Rev. Joseph Underwood took the pastoral charge
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HISTORY OF PISCATAQUIS COUNTY.
of it, being installed, October 16, 1833. He preached one-half of the time in Sebec. Additions were made to it, increasing it to twenty in all, but removals soon weakened it. After two years' stay Mr. Underwood left, and the church and peo- ple united with Brownville church. Its members have all passed away, and the church is extinct.
SEBEC.
Its organization was, October 15, 1833. It secured preach- ing by yoking with Williamsburg and afterward with Brown- ville. In 1835, it built a meeting-house, aided largely by other Congregational churches in the County Conference. It also received missionary aid. But it made only small progress, and now is virtually extinct. The Baptists have obtained possession of the meeting-house, repaired it, and now occupy it.
ABBOT.
February 2, 1841, a church of eight members was organ- ized at Abbot village, and Rev. C. Duren took the pastoral charge of it. After he left, it had supplies from Foxcroft, Monson and Blanchard a part of the time. Its membership increased to twenty, but it declined and became nearly ex- tinct. In November, 1875, it was reorganized as a union church, but became connected with Piscataquis County Con- ference. Rev. A. Redlon labored with it, and a pleasant re- vival strengthened it. He solicited aid to help build a neat and convenient house of worship, which is furnished with a musical instrument and bell. It was dedicated October 10, 1876, Rev. Smith Baker of Lowell preaching the sermon. The Piscataquis County Conference continued the services. This church is struggling on, now having a membership of thirty-two, although it has been reduced by removals. In the autumn of 1878, Mr. Redlon left, and students from Ban- gor Seminary have supplied the pulpit. It now shares the labors of Rev. Mr. Jones of Monson.
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CONGREGATIONAL.
ATKINSON.
This was organized, March 2, 1842. It had only a par- tial supply, was always small, and is now reduced to a few members. Rev. Luther Keene, lately deceased in Franklin, Mass., was reared up as a member of this church.
GREENVILLE.
Methodist and Baptist ministers early visited this place and formed churches, but they soon expired. Rev. R. W. Emerson also preached here in the summer of 1858, and the people united in building a house of worship. This was completed and dedicated December 1st, 1859. Rev. E. B. Webb D.D. of Augusta preaching the sermon. Occasional services were held by various preachers for several years.
In 1868, James Cameron, a landscape painter, a pious laymen of the Presbyterian church, visited the lake and was so captivated with its picturesque scenery that he resolved to settle there. His next move was to re-establish a religious meeting, which he conducted with so much interest and abil- ity that it was unusually full and attentive. He was soon licensed to preach. A religious interest was awakened and several persons hopefully converted. As they differed in sentiment upon non-essential points, a union church was or- ganized, December 5th, 1869, and Mr. Cameron was ordained as an evangelist. This church also joined the Piscataquis Congregational Conference. Mr. Cameron soon left for oth- er fields of labor, but not till he had made successful efforts to secure a bell for the meeting-house. After a few occasion- al supplies, Rev. Charles Davison, a member of the church in Monson, who had been already ordained, became their acting pastor and still sustains that relation. This frontier church occupies an important position. It leads all others, consider- ing its numbers, in its benevolent contributions. It grows moderately, and has now forty-six members. A recent re- vival will probably strengthen it.
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HISTORY OF PISCATAQUIS COUNTY.
FREE BAPTIST.
SEBEC.
This order of Christians at an early date began their efforts in Atkinson and Sebec. About 1810, quite a religious excite- ment prevailed in Sebec, under the labors of Elder Jesse Burn- ham and others, and a church was organized, the date of which is lost. Then, high and wild excitement was aimed at and pa- tient endurance did not always follow. This church became extinct. Elder Asa Burnham, ordained 1819, moved into Se- bec, and another church was formed. Elder Burnham re- ceived the minister lot, and labored faithfully with them un- til his strength failed, but he remained, and died there in 1852. At times this church has had a large membership. In 1837, they attempted to build a meeting-house near the center of the town, but failing to finish it, they asked the town eventually to complete it, and afterward it was used for a town-house and meeting-house.
In 1861, mainly through the exertions of . Elder G. Lord, a union house was erected at Chase's corner, by the Free Baptists and Christians, and this is still occupied. Of late this church has declined in its strength and has but twelve members. This and the following numbers are as reported in the Register of 1880. Recently a new interest promises to recruit this ancient church, and new members have already been received.
ATKINSON.
Elder Jesse Burnham early preached in this town, and, aft- er him, Elder Nathaniel Harvey. He was ordained in 1819, but a church was not organized until later. Elder Leonard Hathaway, ordained in 1826, resided in this town after that date, and the church was divided for a season, but finally re- united. In 1840, a union meeting-house was built. The Methodists and Free Baptists now occupy it alternately. The Free Baptist church now numbers ninety-six, and is supplied one-half of the time by Elder Thomas Kinney.
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FREE BAPTIST.
SOUTH DOVER.
This was organized in 1826. It has secured preaching a part of the time, and has made steady progress. It now al- ternates with the Calvinist Baptists in the use of the meet- ing-house, and has a membership of sixty. Elder O. W. Bridges supplies it.
MILO.
This was formed in 1827. It united with others in build- ing the meeting-house .at the village, in 1853, and sus- tains preaching one-half of the time. Of late it has made good progress, and has forty-seven members. Rev. F. A. Palmer is for the present their stated supply.
WELLINGTON.
Elder Ephraim Johnson, ordained 1822, moved into Wel- lington in 1826, and began to preach there. The next year, a church was organized. It held on its way for some time. In 1840, they built a meeting-house in the south-west part of the town. Eventually the Associational Baptists (Buzzel- lites), came in, and this church united with them. The meeting-house is now occupied by the Methodists a part of the time.
ABBOT.
In 1829, this church was organized. Elders Leonard Hathaway and Abner Coombs labored with it. A revival prevailed and the church was strengthened. Mr. Abner Coombs, while a member of this church, was ordained and went to another field. He died in Wisconsin, in March, 1880. In 1840, it united in building a union meeting-house at the upper village, and secured preaching a portion of the time. Elder O. Bartlett was reared up in this church. It has a varied history, sometimes sinking low, sometimes prospering. Recently, through the labors of Rev. E. G. Eastman, it has prospered. They have repaired the union meeting-house, and now this people occupy it. It now has forty-nine mem- bers, a part of which are from North Guilford.
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HISTORY OF PISCATAQUIS COUNTY.
SANGERVILLE.
This church was organized in 1829 or 1830. It has held on its way, worshiping in a school-house at Gilman's Corner. Rev. B. S. Gerry supplies it one-half of the time. It now has sixty-three members.
Sangerville Second Church. This was organized in the south-west part of the town. It was always small, but has preaching one-half of the time, Elder O. W. Bridges sup- plying it. It now has twenty-six members.
PARKMAN.
A Free Baptist church was planted here several years since. It held its meetings in the west part of the town. It has had a steady growth. Rev. E. G. Eastman has sup- plied it a part of the time, but has recently left these parts. This church numbers forty-one, and is supplied one-half the time by Elder J. Hillman.
MEDFORD.
This church was organized recently. It is small, and has preaching one-half the time. It has never had a meeting- house, and is now unsupplied. It reports eleven members.
DOVER AND FOXCROFT VILLAGE.
This church was organized in the north-west part of Fox- croft, by Elder A. Coomb's efforts, about 1830. Several years later it joined with others at the village, and worshiped in the court-house. In 1850, it united with the Methodist, and built its present house of worship. In 1858, it was much en- larged by a revival under Elder Moses Ames' labors. They then became sole owners of the meeting-house, and continue to occupy it alone. It has had its trials, but now is in a har- monious and prosperous state. Revs. William H. Littlefield, A. Redlon, M. H. Tarbox, Horace Graves and others have supplied it since Elder Ames left. Rev. S. C. Whitcomb, a graduate of Bangor Seminary, is its present acceptable pastor. Its membership is one hundred and eleven. It has recently enjoyed a revival.
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METHODIST.
The above sketches are brief and meagre, not intentional- ly, but for want of reliable data.
Elders J. and A. Burnham, N. Harvey, E. Johnson, L. Hathaway, A. Coombs and M. Ames are remembered as the past ministers who pioneered the way and founded these earlier churches. They have all departed, leaving their work to succeeding leaders.
With departed years, times, customs and practices have changed, changed for the better, in no class of Chris- tians more than in this. A laudable emulation to improve has long existed. Education is now approved of as a valua- ble aid to piety in the minister of the word; a teaching, as well as a preaching ministry is found necessary to healthy and abiding progress. As a denomination they have made commendable advances, and may larger measures still open before them.
The Association Baptists have several preachers in Wel- lington, and one in Parkman, Elder William King, and two churches in Wellington, and one in Kingsbury, but no printed reports of them have fallen in my way, and I can not safely write up their history.
METHODISTS,
The pioneers of Methodism early penetrated these settle- ments, practicing a broad range of itineracy. They tra- versed the whole length of the county, looking up their isola- ted members, forming classes, and preaching at long inter- vals in various school-houses.
Elder's Oliver Beal (afterward Presiding Elder), Mr. Robbins, Isaac Lord, William Withee, Hotchkiss and Dow were the earlier of these circuit riders. Soon this long cir- cuit, which extended from Moosehead Lake to Howland, was divided, all below Dover being committed to one, and all above it, to another traveling preacher. At Exeter, the nearest camp- meeting was held, and thither many repaired to reap the ben- efits of that peculiar institution. In most of these towns, classes were formed, centers of influence revealed themselves, and the different charges began to take form, varied by the
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HISTORY OF PISCATAQUIS COUNTY.
flight of years. For instance, once Methodism was quite prominent in Parkman, Wellington, Shirley, Greenville and in East Sangerville, but it has faded, and only a small rem- nant remains in these locations.
GUILFORD village was early occupied. Their numbers in- creased, and in 1834, they united with the Universalists in building a meeting-house. For several years they occupied this one-half of the time.
At that date, a camp-meeting was held for several years on the border of Sangerville, near by, which tended to in- crease their strength. They have had their vicissitudes,- some years have passed without preaching, and other denom- inations occupied their meeting-house, and some have been seasons of success.
Recently the Guilford village charge has grown to fair proportions. It embraces the Methodist people in Guilford, Sangerville, Abbot and Parkman. Its preacher spends one- half of each Sabbath at Sangerville village. In 1872, they built a new meeting-house, of which they have exclusive possession, and abandoned the union house. The membership of this whole charge in 1879 numbered one hundred and twenty-four.
BROWNVILLE wasanother center for that part of the county, from which the surrounding towns were visited and in which occasional preaching was kept up. In 1839, they built a meeting-house near the present slate quarry, and, after sev- eral years, moved it to its present location, nearer the vil- lage. The minister in charge now supplies Milo also, and both places number one hundred and fifty-five members.
DOVER was first entered in the south part of the town, in 1832. In the winter of 1834, a revival occurred and greatly increased their numbers. This induced J. Merrick Esq., the proprietor of the town, to build them a meeting-house on Bear hill, at a cost of $1200. He gave this, and twenty acres of land for a parsonage lot, to the Bear hill society, in 1835. As the village made rapid advances, meetings were held there also. In 1850, they built a meeting-house with the Free Baptists, using it alternately. In 1858, a powerful
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UNIVERSALIST.
revival pervaded the place and added many to all the church- es. The Methodists then sold their share in the union meeting-house to the Free Baptists, and worshiped for a sea- son in the court-house. Meanwhile they built a large, sub- stantial brick church at a cost of $4500, including a bell, completing it in 1860. A lofty spire surmounts it. The East Maine Conference met in this house, May 7th, 1879, Bishop R. B. Foster presiding.
Near Bear hill, camp-meetings have been held at two dif- ferent times, with usual success. This station is included in this charge. Its total membership is one hundred and twenty.
ATKINSON received more or less labors from the traveling ministers, and classes were formed there. A preacher is us- ually stationed there, who labors a portion of the time in East Bradford, or some other place. It now reports, in both places, one hundred and six members.
SEBEC has also been partially supplied. In the year 1878, they built a small place of worship at the village, and now have a constant supply. Barnard and Bowerbank are connected with this charge. It now reports thirty-eight members.
The Methodist churches in this vicinity are purchasing a lot near Foxcroft village for a permanent camp-meeting site. Hereafter it will be held here annually.
UNIVERSALISTS.
Rev. Sylvanus Cobb and other preachers early visited these new towns, preaching here and there, and spending a few Sabbaths, and many gathered to hear them. Rev. William Frost was the first to make a permanent abode in this county. He moved into Dover, in 1822 or 1823, but preached a part of the time in Guilford, Sangerville and Parkman. He was chosen to important town offices in Do- ver, and esteemed highly for his integrity, but after some five or six years' stay removed to Dexter, and thence to Franklin County.
In 1828, Mr. Barnabas Burseley commenced preaching a modified Universalism, now quite extensively held by Uni-
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HISTORY OF PISCATAQUIS COUNTY.
versalists. After a few years, though highly respected, he voluntarily laid down this work.
About 1829, Elder A. A. Richards moved into Parkman, but preached over a wide circuit. He had a slight impedi- ment in his speech, but was a strong disputant, apt and sar- castic. At a certain funeral service in Guilford village, which he conducted, Elder I. Lord, a Methodist, was invited to take part. He assented, but cut rather harshly into senti- ments already expressed. This brought out a challenge for a public discussion. It was accepted, and at the appointed time a large assembly convened in Mr. A. Martin's barn, to hear the disputants. Though Elder Richards was the chal- lenger, he insisted on having the last hour or none, thus gaining the inside track. The debate then proceeded. At its close, each was hailed as victor by his own sympathizers. Uncommitted persons were not unobservant of skillful ar- guments, reasonable retorts, and conscientious attachments to imbibed principles, but went away feeling that Universal- ism and Methodism must be tried by their own merits still: In 1836, Elder Richards moved to Milo, and continued there until his death, a few years since.
Meanwhile societies were forming. In 1833, a Universal- ist meeting-house was raised in Dover village, and completed the next year. In Guilford they built with the Methodists, owning the larger part. Soon after they obtained a share in the house in Sangerville village. At this time there were several preachers in the county, constant meetings kept up in various places, and some churches of that order formed. .
At length "spiritism " arose. Many, before indifferent to all shades of belief, and utter neglecters of the Bible, were fascinated by its rappings, and eagerly swallowed its pre- tended communications. The great majority of Universalists adopted it, and some of other sects. A part of the ministers went with the majority, a part kept silent, and a part openly opposed it. Their meetings dwindled, some were suspended, their churches also expired. For the past few years, from 1875 onward, preaching has been maintained in Guilford vil- lage, only a few months each summer. This is its only point
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CHRISTIAN BAPTIST. ADVENTIST.
of occupation in the county, though many persons still pro- fess to be believers of it. In the Abbot meeting-house they also held a share, and formerly maintained preaching in it occasionally, but have not had any of late.
CHRISTIAN BAPTISTS.
The earlier preachers of this sect, known in this county, were Elders Hamilton, Tracy, A. D. Young and Richard Gower. Mr. Gower resided in the " Million of Acres settle- ment," and had been a profane, hard-drinking and quarrel- some raftsman and river driver. But in the revival already alluded to, he became a new man, and commenced preaching. He was unlearned, and not very gifted, but his change was so marked, his humility and love of truth so obvious, that many were drawn to hear him. He soon removed to other parts, and became unknown to the writer.
Previous to 1830, churches of this order were formed in Parkman, Wellington and Blanchard; and, subsequent to this, in Guilford, Orneville, Sebec and Atkinson. All of these have become extinct. But, in the south-west part of Parkman, one has been more recently formed, and this is now prospering. It completed a house of worship in the autumn of 1878, and has enjoyed a promising revival. Elder John Clark is its pastor, and Elder J. Washburn is also a resident minister. In Orneville this people have had undisputed pos- session from the beginning, but have sorrowfully failed to improve it.
ADVENTISTS.
In Milo, this people have built a house of worship with the Universalists, and have a church organization, the only one known to the writer in this county, though Shirley may pre- sent an exception to this statement. Several of this sect re- side there, and in other places, and are occasionally visited by sympathizing preachers, who have twice held tent-meetings in Dover village. They have long held that "the day of the Lord hasteth greatly." There are some, who have been and still are preachers of this sect, residing in this county, but I am not able to give an accurate list of them.
CHAPTER XXVIII.
THE TEMPERANCE REFORM.
When the settlement of this new region was commenced, intoxicating drinks were regarded as a necessary of life. All classes used them as a comfortable stimulant, as a medicine, and as the life of all festive entertainments. So the use of strong drinks was limited only by their scarceness, and the difficulty of obtaining them. Recall the herculean and per- sistent efforts of the Spauldings, to get a barrel of rum from Bangor, and the early building of Blake's distillery, as in- dicative of the existing sentiments of those times. As the population increased, and stores were opened, strong drink was everywhere kept for sale, and were sold to every one call- ing for it. So the amount used steadily increased. A train- ing without a treat would consign the officers to universal scorn. A neighborhood husking without a dram, however puddings and pumpkin pies might load the supper table, would be the last to gather there. The raising of a building was never attempted without it, while a "bee" for any pur- pose would bring out a swarm, if a treat was sure. Rafting and river-driving must have a freshet of rum as well as a freshet of water, while haying, washing sheep, journeying, and all unusual exposure could be pursued only by those enshielded by this all-potent talisman. Births, burials, relig- ious anniversaries, and ministerial ordinations did not ex- clude the poisonous bowl, although the Spirit of grace and truth was most heartily invoked. The celebration of the "Glorious Fourth," military elections and general musters were, of all public gatherings, most revoltingly flooded with drunkenness.
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THE TEMPERANCE REFORM.
Though all classes then drank, not excepting ministers and church-members, yet not all to the same extent. The great mass were only occasional and moderate drinkers, but some- times unwarily were overcome by it; the young generally avoided excess, but many in full manhood were habitual drunkards.
The amount sold and drank when this reform commenced, would now seem incredible. Suffice it to say, there was an immense waste of property, time, domestic peace and com- fort, character, morality, health and life itself. The first ef- forts to stay this ruinous deluge were entirely directed to reclaim hard drinkers, leaving the moderate and occasional drinker as safe and faultless. But a thorough trial of this proved to be a stupendous failure. This opened the eyes of Christian philanthropists and reformers. They saw that to- tal abstinence must be the central thought and watchword of successful reform; that a total abstinence pledge, and party , and principles must combine and concentrate their powers in a mighty warfare against this common foe. In the inception of this idea, the Temperance Reform was born.
In 1826 or 1827, this leaven began to work in this county. The first movers were men decidedly religious. Ministers, deacons and leading members in the different churches, or- ganized societies and took the pledge. Some irreligious men readily came in and encouraged the infant enterprise which was creeping slowly but surely into being. But it was a brave infant. It laid the axe at the root of a tree, held by many as the tree of life, but to more, it was a Bohun Upas. It assailed a practice, hoary, popular and universal. It laid its hand upon the gains of the dealer, and the sharpest of them saw that their craft was in danger. So it encount- ered a formidable opposition. Its sole weapon at first was moral suasion ; its pledge, total abstinence from ardent spirits as a beverage; its mode of warfare, public addresses, private appeals, published statements of the extent and destructive- ness of the evil, and the propriety, safety and promise of a temperate life. But aided by Divine power, it soon laid off
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HISTORY OF PISCATAQUIS COUNTY.
its swaddling clothes, and stood up in youthful vigor. It inaugurated a great, healthful, moral revolution. It laid the foundations of all these temperance organizations which have since had an honorable and useful existence. Volun- tary Temperance societies were organized in the different towns, members of both sexes readily joined in goodly num- bers, an insensible influence went forth, and a silent and healthful change came over public opinion. Many, who stood aloof at first, saw its beneficent workings and ceas- ed to scorn and oppose it. The use of strong drink be- came less frequent and less popular. Christian churches favored the cause, and some of them recommended to all their members to take the pledge of total abstinence, and some adopted as a standing rule, that they would receive to future membership, only such as would. Public gatherings were now held without spirits. The raising of buildings without it was the hardest tug. Though a supper was fur- nished, some would not go, and a few would leave when the old-time treat was not brought around. Yet, before 1831, some buildings were raised without it.
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