USA > Maine > History of the Baptists in Maine > Part 17
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42
George Dana Boardman, a son of Rev. Sylvanus Board- man, was a graduate of Waterville College, class of 1822. Before his graduation he had pondered the question of duty as to his life work, whether he should preach the gos- pel as a missionary to the American Indians or as pastor of some church. In the spring of 1822, the subject of for- eign missions attracted his attention. While he was con- sidering the claims of the foreign field, his appointment to a tutorship in the college was received. But so settled now had become his convictions with reference to foreign missionary work, that in yielding for the time to the advice of his friends he gave them to understand that in accept- ing this appointment his heart was in the foreign field and that he should probably resign at the end of the college year. Mr. Boardman entered upon his college work in October, but all his conduct, meditation, conversation, cor- respondence and most of his reading had some bearing on missions. Then came the tidings of the death of Colman in Arracan. "Who will go to fill his place ?" was the question that was at once suggested to Boardman, and in an instant came the answer, "I will go." He consulted
184
HISTORY OF THE BAPTISTS IN MAINE.
with his friends and those in whose judgment he had confi- dence, and the result was that in April, 1823, he offered himself to the Baptist Board for Foreign Missions as a mis- sionary among the heathen.
In order to prepare himself for his future work, Board- man decided to pursue theological studies at Andover Theological Seminary. The parting at Waterville was graphically portrayed at the time by E. W. F.1 "In the corner room, on the third floor of the south college edi- fice-the room from which may be seen the broad surface of the Kennebec river-the green fields on the opposite side-the president's house and part of the village-the room which he had occupied for several years-there, sur- rounded by his Christian brethren, who were members of the college, stood Boardman, about to give them the part- ing hand, and to say the last farewell. He stood by the window for a few moments, as if to survey, for the last time, the objects on which he had so often gazed. After he had lingered for a moment to view each long famil- iar object without, he turned away from the window, and cast his eye around upon his beloved companions, who stood in silence, forming a circle quite around the room. All was still. The eye of Boardman alone was undimmed by a tear. In a tender, and yet unfaltering tone, he addressed a few words to his brethren. 'My dear brethren,' said he, 'serve your Saviour unceasingly, and faithfully until death, and if it may not be your duty to be missionaries abroad, be missionaries at home.' We all knelt down in prayer together for the last time. On arising Boardman passed around the room and gave to each brother the parting hand. His countenance was serene, his mild blue eye beamed a heavenlike benignity, and though there was in his manner a tenderness which showed that he had a heart to feel, yet there was no vis-
1 This was Enoch W. Freeman, Waterville College, class of 1827, who became pastor at New Gloucester that year, and at Lowell, Mass., 1828-35. He died at Lowell, Mass., Sept. 22, 1835, aged thirty-six years. He was the author of the hymn, "Rouse ye at the Saviour's call"-a hymn well known in prayer-meeting circles in the second quarter of the nineteenth century.
THE BOARDMAN WILLOWS (SO-CALLED), COLBY COLLEGE.
185
HISTORY OF THE BAPTISTS IN MAINE.
ible emotion till he came to his room-mate, Mr. P.1 As he took him by the hand, his whole frame became con- vulsed, his tongue faltered, his eye instantly filled, and the tears fell fast, as if all the tender feelings of his spirit, till now imprisoned, had at this moment broken forth, he wept, he faltered 'farewell,' and then smiling through his tears said, as he left the room, 'we shall meet again in heaven.'"'
Mr. Boardman prosecuted his theological studies at Andover Theological Seminary. Early in 1825 he spent several weeks in Maine conducting missionary services. His ordination occurred February 16th, at Yarmouth, where his father was pastor of the Baptist church from 1810 to 1816. Mr. Boardman was a member of the Baptist church in Waterville, and that place and Portland had been considered in connection with the ordination service, but the church in Yarmouth requested that the consecra- tion of the young missionary should take place there ; "and certainly it fell in with the propriety of things that George Dana Boardman should be set apart to the sacred office to which he had dedicated his life, in the early home, around which so many sweet and endearing asso- ciations clustered."2 To this the Waterville church gave its consent. The Congregational brethren, with Christian courtesy, offered their house of worship-larger and more
1 This was probably Hadley Proctor, class of 1823, pastor at China, and principal of China Academy, 1823-26 ; pastor at Rutland, Vt., 1826-35; principal of Vermont Literary and Scientific Institute, Brandon, 1835-6; pastor at Rutland, 1836-38 ; China, Me., 1838-42. He died at China, April 12, 1842, aged forty-eight.
2 Rev. J. C. Stockbridge, D. D., in Zion's Advocate. At the dedication of the new church edifice of the Baptist church in Yarmouth, May 23, 1889, Dr. Stockbridge gave some reminiscences connected with the early history and pastors of the church. Refer- ring to Boardman's childhood at Yarmouth, he said: "He entered the village academy, and at once exhibited talent which marked him as a young scholar remarkably preco- cious, and sure to win distinction in the paths of learning. It is related of him that he was put upon the study of Latin grammar. This he despatched in less time than his instructor had ever known it done before. Having gone through it the first time, he fondly hoped to be put immediately to the use of the lexicon. He was told, however, that previously to this he must go through the grammar once or twice more. He was disappointed, but took his seat; but after an hour or two was asked if he had got his lesson, and being called upon he recited verbatim sixteen pages. He was then asked if he had got more. He answered, 'Yes'; and on being asked how much, he replied, 'I can recite the whole book, sir, if you wish.'"
186
HISTORY OF THE BAPTISTS IN MAINE.
accessible than the Baptist meeting-house on the hill- for the ordination services, and the offer was accepted. Rev. Jeremiah Chaplin, president of Waterville College, preached the sermon from Ps. 71 : 16, "I will go in the strength of the Lord God." His theme was "The Suit- ableness of a Spirit of Entire Dependence on God in a Mis- sionary to the Heathen." Among those present was Miss Sarah B. Hall of Salem, Mass., who was soon to become Mr. Boardman's bride. The service throughout was one of very deep interest, and the memory of it long lingered in the Baptist families in Yarmouth. Mr. and Mrs. Board- man sailed from Philadelphia July 16, 1825, for Calcutta. The earnest prayers of the Baptists of Maine followed the young missionary and his wife to their field of labor in far away Burma. The tidings that came to them from time to time concerning their work at Moulmein, and afterward at Tavoy,1 were read with eager interest. At length came the tidings of Mr. Boardman's death, which occurred Feb. 11, 1831. Dr. Judson wrote in his journal, "One of the brightest luminaries of Burma is extinguished-dear Brother Boardman is gone to his eternal rest. He fell gloriously at the head of his troops in the arms of vic- tory-thirty-eight wild Karens having been brought into the camp of King Jesus since the beginning of the year, besides the thirty-two that were brought in during the two preceding years."
1 Mr. Boardman baptized his first Karen convert at Tavoy, May 16, 1828. "May 16, 1903, the Karen and Burman schools met on the bank of the Ko Tha Byu Lake (now dry) at 7 A. M. to give thanks to the God of missions in memory of the seventy-fifth anniversary of the first baptisms among the Karens. 'Ko-Tha-Byu, baptized by Rev. George D. Boardman, May 16th, 1828,' is the first record of this Burman church register ; it is fol- lowed by the name of a Burman and the name of a Chinaman who lived a faithful Chris- tian life until called home at an advanced age from Mergui. We sang 'O happy day, that fixed my choice,' then Rev. H. Morrow told us in Karen about Ko-Tha-Byu, which was followed in Burmese by Rev. Po Ka, pastor of the Burman church. The Karens sang Ko- Tha-Byu Memorial Hymn, prayer was offered in both languages, and 'Jesus shall reign where'er the sun' was sung in Karen and Burmese, after which Mr. Morrow told them that when they met there again to celebrate the one hundredth anniversary some of us would not be present and the children who now united with us in singing would remem- ber the occasion. We sang the doxology in both languages and returned to our homes. There are now in Burma about 40,000 Karen Christians." The News, Rangoon, June, 1903.
187
HISTORY OF THE BAPTISTS IN MAINE.
When the Cumberland Association met in Yarmouth Sept. 1, 1831, Dea. Heman Lincoln of Boston, treasurer of the Baptist General Convention, was present and addressed the association on the subject of missions. The tidings of Boardman's death had not yet reached this country. The record states that Deacon Lincoln, in his address, "adverted to the labors of Mr. Boardman among the Karens, and stated that his health was still precarious, and in conclusion presented to the audience the famous book, which had been for twelve years to these benighted Karens an object of worship." At the close of Deacon Lincoln's address, Rev. Thomas B. Ripley offered the fol- lowing resolution, which was unanimously adopted :
"In view of the interesting facts which have been brought before us, some of which have been proved by demonstration-by the evidence of sense-
"Resolved, by this association, that we sincerely rejoice and give glory to God in view of the success which has attended our missionary enterprise abroad-that we will increase our efforts to sustain, by our more earnest pray- ers and more liberal contributions, our dear brethren, who have sacrificed all the endearments of kindred and home, that they might preach among the heathen the unsearch- able riches of Christ; and that in accordance with the spirit of this resolution, a collection now be taken up for the support of that cause, which our brother has so ably advocated."
At length the message that Boardman was dead reached our shores, and the story of those last days among the hills of Tavoy, so pathetically told by Mrs. Boardman, was read and re-read in Baptist homes throughout the State, and by it many a disciple was led to a deeper consecration to the service of Christ. Others, too, there were, from that time on, who were ready to devote themselves to the same high, noble service.
CHAPTER XIII.
PROGRESS OF THE CHURCHES.
Missionary activity was amply rewarded. In the Lin- coln Association the work had been so successfully pros- ecuted that the association covered a territory of one hundred miles in extent north and south, and for the con- venience of the churches it was voted at the meeting of the association at Nobleborough, Sept. 21 and 22, 1825, "that the churches in the north of this association have liberty to convene and form themselves into a separate association."
Bowdoinham Association, which met in Litchfield a week later, reported seasons of refreshing from the presence of the Lord, especially in Fayette, Belgrade, Farmington and Gardiner. The whole number added by baptism was 419, by letter 67, and by restoration 11, mak- ing an addition of 497 and a net gain of 345. Tidings had evidently come to the association concerning the action of Lincoln Association with reference to division, and it was voted "to give leave to all the churches on the east side of the Kennebec to join with those north of the Lincoln Association."
A meeting for the purpose of organizing the new asso- ciation was held in Parkman in January, 1826. At this meeting fifteen churches were represented, and when the first meeting of the new organization, known as the Penobscot Association, was held in New Charleston, Sept. 6 and 7, 1826, seven other churches were received, making the whole number twenty-two, with 800 members. Lin- coln Association, which in 1825 reported fifty-five churches and 3,128 members, in 1826 reported forty-four churches and 2,659 members. Bowdoinham Association, which in
189
HISTORY OF THE BAPTISTS IN MAINE.
1825 reported fifty-five churches and 3,331 members, in 1826 reported forty-three churches and 3,061 members. It was from these two associations, therefore, that the churches constituting the Penobscot Association at its organization largely came.
But there were those who, notwithstanding the evi- dences of apparent prosperity, were not satisfied with the state of things religiously in the churches. And doubtless there was occasion for a less optimistic view than that which oftentimes found expression. The membership of the churches then as now contained those who were by no means wholly sanctified. In the Circular Letter of the Lincoln Association in 1826, we find this statement: "It is a fact too apparent to be denied that as a body of pro- fessed Christians, we do not manifest that love to God, that zeal for his cause, that solicitude for its advancement, that brotherly love for one another, that indifference to the charms of the world, and that decided attachment to the faith which was once delivered unto the saints, which, as Christians, we are bound to do. It is true, there are some, it is believed, in every church that are living wit- nesses for God, and do sigh and cry for the low state of Zion. But it is equally true that too many seek their own and not the things which are Jesus Christ's. When we see professors of religion conforming to the world in their conversation, conduct and pursuits we are authorized by the word of God to say of them that 'they have for- gotten that they were purged from their old sins.'
In churches, discipline exists only in name, not in actual experiment." There is much more in the letter of the same purport. A similar state of things is indicated in the Corresponding Letter of the Cumberland Association for the same year. "We are ashamed," the letter reads, "when we inform you that vital and practical godliness has seriously declined amongst us, and the health and vigor once seen has greatly diminished." That "practi- cal godliness" was not entirely lacking, however, there is evidence in this item which occurs in the Minutes of
190
HISTORY OF THE BAPTISTS IN MAINE.
the Cumberland Association that year: "Whereas Elder Sylvanus Boardman has recently lost his dwelling house and much of his furniture by fire, therefore Voted, To rec- ommend to the churches to take contributions of money and other articles for his relief." At this meeting of the Association, also, a committee was appointed to consider the expediency of taking up contributions in the churches for the relief of the widows and children of deceased ministers.
At the meeting of the Cumberland Association in Port- land, Oct. 3 and 4, 1827, the subject of a division of the association was considered, and the expediency "of divid- ing the association near the line between the counties of Cumberland and Oxford" was referred to the churches. The association met in Paris Oct. 1 and 2, 1828, and at the session October 2nd, the churches having reported in their letters with reference to division, it was voted, "That the association be divided, and that the churches in the county of Oxford, together with the churches in Harri- son and Bridgton, in Cumberland, and the churches of Jefferson and Lancaster, N. H., constitute the new body to be denominated the Oxford Association." It was also voted that any church should have liberty to unite with either association, as it might deem proper. The divison was effected, and the Oxford Association held its first meeting in Turner Sept. 30 and Oct. 1, 1829.
Steps also were taken for the organization of still another association at the meeting of the Lincoln Asso- ciation, held in China Sept. 17 and 18, 1828. A com- mittee, consisting of Messrs. Pilsbury, Blanchard, Milner and Miller, was appointed to consider the expediency of dividing the association. This committee reported, recom- mending that in case of a division of the association the Lincoln Association embrace all the churches in Lincoln county east of the Kennebec river and retain the name Lincoln, "with liberty for any church on either side of said line to unite with that association which will be most convenient." A vote to divide the association was car-
191
HISTORY OF THE BAPTISTS IN MAINE.
ried. Even after this action the Lincoln Association was still a large, vigorous body. At its meeting Sept. 16 and 17, 1829, it reported twenty-five churches and 2,150 mem- bers. The new association, known as the Waldo Associa- tion, was organized in Palermo Oct. 10, 1828, and its first meeting was held in Montville Aug. 26 and 27, 1829, when it reported seventeen churches and 749 members.
A movement for the organization of still another asso- ciation, consisting of churches in the Bowdoinham Asso- ciation north of Hallowell and east of Livermore, was made at the meeting of the Bowdoinham Association held at Bloomfield, Sept. 24 and 25, 1828, and a resolution was adopted : "That the churches included in the northern sec- tion have liberty to send delegates to meet in convention at New Sharon on the fourth Wednesday in January, 1829, to form a new association." The proposed new associa- tion, however, was not organized at that time. At the meeting of the Bowdoinham Association in Greene, Sept. 23 and 24, 1829, all the churches in connection with the association in 1828 reported, but at the close of the Min- utes of the association in 1829 occurs this note : "N. B. At an adjourned meeting of the convention, to form a new association, in the vestry at the new Baptist meeting-house in Greene, September 24th, at 7 o'clock A. M., Resolved, That it is expedient to form a new association, by the name and style of the Kennebec Association, to hold their first session with the church at Industry, the first Wednes- day in September, 1830, at 9 o'clock A. M." This meeting was held Sept. 1 and 2, 1830. Rev. Sylvanus Boardman was made moderator. The session was closed with "a judicious and affectionate address" by the moderator, "which it is believed will not soon be forgotten." The churches dismissed from the Bowdoinham Association to form the Kennebec Association were as follows: 1st Sidney, Clinton, Mt. Vernon, Industry, New Sharon, Bloomfield, 2d Sidney, Belgrade, Cornville, Farmington, Milburn, Moscow, Waterville, Canaan, 1st Norridgewock,
192
HISTORY OF THE BAPTISTS IN MAINE.
Strong, Chesterville, Anson, Dixfield, 2d Norridgewock and Madison.1
There were in the State in 1825 five associations, one hundred and ninety churches and 11,370 members. In 1830, there were nine associations, two hundred and fif- teen churches and 13,151 members, a gain of four asso- ciations, twenty-five churches and 1,781 members. The years 1827 and 1828 were especially revival years. The number of baptisms reported in 1828 was 1,144. Much of this enlargement, however, was due to missionary enter- prise. "The waste places had been surveyed, and eye- witnesses have reported that much ought to be done to send the gospel to the destitute," says the Correspond- ing Letter of the Bowdoinham Association in 1828. And much was done. Energetic, godly men went everywhere preaching the word, and not only was the message which they carried most cordially welcomed, but converts also were made in large numbers.
A Corresponding Letter is found in the Minutes of the earlier associations, but in 1831 the Bowdoinham Asso- ciation voted to dispense with it in future, and the clerk was requested "to substitute in its place a short digest of the letters from the churches." This "improvement" so completely met the wishes of the author of the Corre- sponding Letter for that year that he requested the return of his manuscript so that the plan might go into effect at once, and his request was granted.
In some of the associations, in their earlier history, it was the custom of the churches, as has already been indi- cated, to bring their difficult problems to the associational meeting for solution. The following inquiry belongs to this period. The church in Winthrop at the meeting of the Bowdoinham Association in 1832, having called atten- tion to the fact that the church members covenant to bear cheerfully their equal proportion of the expenses of the
1 Twenty of the twenty-one churches are designated in the Minutes of the meeting of the association in 1830. The church in Dixfield did not report and about that time lost its visibility.
193
HISTORY OF THE BAPTISTS IN MAINE.
church "for the relief of the poor, the support of the ministry and other necessary charges of the church," pro- posed this question : "Is it agreeable to the word of God to execute the above obligation by making an assessment or tax upon the male members of the church according to their polls and property ?" To this inquiry the following answer was given: "That it is in agreement with the revealed mind of the Lord Jesus that when any part of his property, which is in the possession of any one of his churches, is called for to promote his cause in any such church, then it is right and fit that the sum wanted should be apportioned upon all the polls and property within such church, unless the church may agree upon some other method, more pleasing to them, by which to effect the desired object."
At the meeting of the Lincoln Association in 1829 the church in Whitefield submitted this question : "Is it agree- able to gospel order for ministers or churches to admit excluded members, or persons under censure by their own church, to speak or pray in public meetings ?" The reply was as follows : "That it is by no means agreeable to gos- pel order to admit them to speak or pray, when their exclusion is founded upon immoral conduct."
At this meeting of the Lincoln Association it was voted that it was expedient to form a society for the relief of indigent ministers, widows and helpless children of deceased ministers." This action resulted in the organ- ization at that session of The Lincoln Baptist Benevolent Society, with the following as its object-"to create a permanent fund for the support and maintenance of min- isters of the gospel of the Baptist denomination who from age, sickness, or any infirmities, are rendered incapable of officiating in their ministerial capacities, and who have no property to support themselves and families, or their widows and orphans." At the meeting of the association in 1831, a committee appointed with reference to the Lincoln Baptist Benevolent Society made the following report : "That they find in the hands of the treasurer in
14
194
HISTORY OF THE BAPTISTS IN MAINE.
money and approved notes about $100. That a very great deficiency is found to exist among our churches in relation to this important object. We cannot think of abandoning the society, and be disappointed in an object so laudable, when a little exertion by the members composing this association and all that is contemplated by the most ardent friends of the society would be accomplished. But your committee are convinced that unless our churches can be brought to see and feel the importance of the subject, it must fail." The committee accordingly submitted the fol- lowing resolution, which was adopted : "Resolved, That auxiliary societies be formed in each church, and that the association appoint an agent in each church, whose duty it shall be to collect funds and pay the same into the parent society ; and that delegates to the convention be instructed to lay the subject before that body, whether it be expedient to extend this society, so as to embrace the whole State ; if so, to devise means to effect it."
The delegates thus appointed were present at the meet- ing of the Maine Baptist Convention, which was held in Bloomfield Oct. 12 and 13, 1831, and presented the proposal of the Lincoln Association to make the Lincoln Baptist Benevolent Society a state organization. This pro- posal was referred to a committee consisting of Messrs. Merriam, Butler and Pilsbury. The committee reported : "That the delegates appointed by the several associations to this convention, with others friendly to the object, be requested to meet at the Baptist meeting-house in Hallo- well on the first Wednesday of January next, at 2 o'clock P. M., for the purpose of organizing a society to raise a fund for the relief of indigent widows and orphans of deceased Baptist ministers, which shall embrace in the scope of its operations the whole State." A committee was appointed and it was evidently expected that the com- mittee would report at the next annual meeting of the convention, which was held in Warren Oct. 10 and 11, 1832. The committee, however, failed to present a report, and a new committee was appointed "to take into consid-
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.