USA > Maine > History of the Baptists in Maine > Part 18
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BAPTIST CHURCH, CALAIS.
195
HISTORY OF THE BAPTISTS IN MAINE.
eration the expediency of forming a society, which shall embrace the whole state, for the relief of superannuated ministers, and widows and children of deceased Baptist preachers, as was contemplated by the convention of last year."
After some deliberation, the committee reported that in their opinion it was not expedient at present to proceed to organize such a society. It cannot but be regarded as a mistake that the proposal of the Lincoln Association was not accepted. Meanwhile the Lincoln Baptist Benev- olent Society continued its work, and a committee of the Lincoln Association, appointed in 1832 to carry the objects of the Lincoln Baptist Benevolent Society into effect, reported in 1833 that the contemplated sum of $2,000, to be raised by subscribers agreeing to pay a certain sum annually for five years, had nearly been raised ; and at the meeting of the association in 1834, the announcement was made that the subscription had been completed.
There were large additions by baptism to the churches in 1831-34, namely 1,482 in 1831, 1,241 in 1832, 846 in 1833 and 1,450 in 1834. In the large territory covered by the Eastern Maine Association the membership of the churches had become so numerous, especially as the result of revivals in 1833, that in 1834 the association reported thirty-eight churches and 3,209 members. A division of the association was accordingly deemed expedient, and by unanimous agreement the Eastern Maine Association was dissolved and two new associations, Hancock Associa- tion and Washington Association, were organized in 1835. The Washington Association was organized Aug. 26, 1835, at Columbia, with sixteen churches, containing 1,203 mem- bers, and the Hancock Association Sept. 2, 1835, in Tren- ton, with twenty-two churches, containing 1,904 members.
Revivals still continued to bless the churches. For quite a number of years large spiritual harvests were gathered here and there. In 1838,1 the additions by baptism, as
1 In the Minutes of the Lincoln Association for 1838 mention is made of the report from the Second St. George church. From January 21st to April 29th, 151 were added to the
196
HISTORY OF THE BAPTISTS IN MAINE.
reported at the associations, were 2,196; in 1839, 1,200 ; in 1840, 2,249; in 1841, 747; in 1842, about 2,000 ; in 1843, 2,003, and in 1844, 2,464. The reports that came from the churches in these years contained references to "reviv- ing influences," "seasons of refreshing," "baptismal sea- sons," "God's special presence," &c. Such sentences as these frequently occurred : "Sinners have been con- verted," "this vine has been greatly strengthened," "the wilderness has blossomed as the rose, the dry and parched land having become pools of water," "many precious souls have been converted," "revival has followed revival," &c., &c. In 1840, the Free St. church, Portland, reported 102 additions by baptism, and the church in Topsham reported 152. In 1842, the First church in Jefferson had 121 additions by baptism, and in 1843 the Third church in Thomaston received to its membership by baptism 126.
As the churches increased in number new associations were formed. At the meeting of the Penobscot Associ- ation, held in Hampden Sept. 18, 19 and 20, 1838, it was decided that the time had come for a division of the associ- ation. This action resulted in the organization of the Pis- cataquis Association, comprising the following churches : Parkman, 1st Sangerville, Sebec, Dover, Abbot, Athens, St. Albans, Harmony, Guilford, Athens, Corinna, Dexter, Monson, Cambridge, Atkinson and Milton, and 2d Sanger- ville, with 807 members. The first meeting of the associ- ation was held in Parkman Sept. 10, 11 and 12, 1839. In the four following years seven churches were added, and the association in 1843 reported a membership of 1,304.
In 1841, the expediency of dividing the York Associa- tion was considered and the following action was taken: "Whereas this association being scattered over a large extent of territory so as to subject the delegates to the necessity of traveling a great distance, unless its session
church by baptism. Of the 79 males who were baptized, 68 followed the sea. Many of them were commanders of vessels. "Hence as the fruit of this revival," adds the account in the Minutes, "the influence of our holy religion may in a greater or less degree be felt in every quarter of the globe, and many a ship in which these converts sail become, through their instrumentality, floating chapels."
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E
FREE STREET CHURCH, PORTLAND.
197
HISTORY OF THE BAPTISTS IN MAINE.
be held with some of the central churches, and being so large as to render it impracticable for the smaller churches to invite it, and also to subject the larger ones to consid- erable inconvenience, it would evidently be for the conven- ience and interest of the body to be divided; therefore, Resolved, That this association be divided, and hereafter make two distinct bodies."
A meeting was held at North Kennebunkport Dec. 8, 1841, at which the new association, known as the Saco River Association, was organized and a constitution adopted. The first meeting of the association was held in Saco Sept. 7 and 8, 1842, the following eighteen churches, with a membership of 1,226, comprising the association : Lyman, Waterboro, Cornish, Limerick, 1st Parsonsfield, Limington, 1st Kennebunk and Lyman, village church Kennebunkport, Hollis, North Buxton, Hiram, Saco, Free- dom, N. H., North Kennebunkport, Alfred, 2d Parsons- field, Effingham, N. H., and 2d Waterboro.
There were now twelve associations in the state. The churches connected with these associations had increased in 1842 to two hundred and eighty-two, and the member- ship of the churches to 22,213.1 There had been in recent years an increase in the population of the State. Land speculation had brought into Maine from other States a large number of new settlers. Then, too, the great finan- cial crisis in 1837 had turned the attention of people to the more enduring riches, and pastors and missionaries had found the hearts of men and women in unwonted readi- ness to receive the gospel message which they proclaimed. This was the period, also, in which "Millerism" had its rise and fall. In 1833, William Miller, the founder of the
1 "It was a time of spiritual quickening. Charles Miller at Livermore, E. R. Warren at Augusta, Harvey Hawes at Damariscotta, S. G. Sargent at Belfast, S. Chisam at Jeffer- son, B. F. Shaw at China, A. Wilson at Bangor, J. T. Champlin and T. O. Lincoln at Portland, J. B. Hague at Eastport, Handel G. Nott at Bath, Enos Trask, that prince of soul-winners who in his long ministry baptized over 2,000 persons, these and many others, who seemed to have a special anointing of the Spirit for leading men to Christ, were rejoicing in times of refreshing from the presence of the Lord." Rev. E. C. Whittemore in An Historical Address at the Seventy-fifth Anniversary of the Maine Baptist Conven- tion at Cherryfield, Oct. 3, 1899.
198
HISTORY OF THE BAPTISTS IN MAINE.
Millerites, began to preach his peculiar doctrines concern- ing the near approach of the end of the world. His edu- cational advantages had been slight, but with such helps as he was able to command, he had been an earnest stu- dent of the Bible, especially of the prophecies. The two thousand, three hundred days in Daniel 8: 14, with the great body of commentators up to that time, he regarded as years. The seventy weeks in Daniel 9: 24 he believed to be weeks of years, -four hundred and ninety years, - and these commenced with the decree of Artaxerxes, king of Persia, B. C. 457, sending Ezra from his captivity to rebuild Jerusalem and restore the Jewish polity there as related in the seventh chapter of Ezra. The seventy weeks ended in A. D. 33, with the crucifixion of Christ. The beginning of both the seventy weeks and the two thousand, three hundred days, according to Mr. Miller, was the same, B. C. 457. It was a matter of easy compu- tation, therefore, the two thousand, three hundred days being regarded as years, to make the close of the period the year A. D. 1843. This, then, was to be the time in which the world would come to an end. Abundant signs of the consummation Mr. Miller saw. There was "a trim- ming of the lamps" in the translation of the Word of God into almost every language on the earth, in the organ- ization of missionary societies, tract societies, temper- ance societies, and other societies for moral reform. The earnestness of Mr. Miller's manner in presenting his views, his evident familiarity with the Scriptures, and the confidence with which he asserted their teachings as held by him, made a deep and abiding impression wherever he went, and especially upon those who were brought under his influence and under the influence of men of like spirit, who having accepted his views went everywhere preach- ing the Advent gospel.
Mr. Miller was a member of the Baptist church in Low Hampton, N. Y., and he was licensed to preach by that church in 1833. Naturally in promulgating his views con- cerning the speedy approach of the end of the world he
199
HISTORY OF THE BAPTISTS IN MAINE.
found ready access to the churches of his own denomina- tion. In some other evangelical denominations, however, he was made equally welcome. There was generally an eager desire to hear his message. From March 11th to March 23d, 1840, he was in Portland, Maine, by invitation of the pastor of the Christian church. A deep religious interest was awakened, and a large number of conversions followed. This religious interest extended to the other churches in Portland. Mr. Miller lectured a portion of the time in the First Baptist church, and during his stay in the place he was invited to give an added course of lectures to his brethren there, but this invitation he was obliged to decline. In June, 1842, Mr. Miller was again in Portland, and in September following he was in Castine proclaiming the near approach of the Saviour's return. By these labors, and the labors of others, -converts who became heralds of the new doctrine-also by Advent papers which were scattered widely, Mr. Miller's teach- ings were carried to almost every town and hamlet in Maine. A revival spirit prevailed in many places. Pas- tors found it easy not only to gather large congregations, but to win for their message a ready acceptance. Evi- dently there was a widespread feeling that this was an acceptable time, a veritable day of salvation, and hun- dreds, men, women and children, pressed into the King- dom. In this way only can we account for the nearly ten thousand additions to the Baptist churches in Maine by baptism in these five years 1840-1845. The net gain in the membership of the churches during these years, however, was only 2,370, and it is evident that among the converts, as might indeed be expected, were many who endured only for a season.
The late Rev. George Dana Boardman, D. D., of Phila- delphia, son of the sainted missionary whose name he bore, told this incident at the centennial of the Baptist church in North Livermore in 1893. He said that in his boyhood at the time of the Miller excitement he visited his grandfather, Rev. Sylvanus Boardman, whose home at
200
HISTORY OF THE BAPTISTS IN MAINE.
that time was in New Sharon. One evening, after the shadows of nightfall had gathered, standing by a window and looking out into the darkness, he noticed a peculiar light, and called his grandfather. The old man came ; silently, thoughtfully he gazed at the wonder for a while, and then turning to his little grandson, he remarked, "Well, George, it may be that Mr. Miller is right, but I am going to bed !" After his grandfather left the room, the boy discovered the cause of the peculiar light that had attracted his attention. A large silver bull's-eye watch hung on the wall, and the glare of the lamp fell upon it at such an angle that its polished surface reflected the light in a weird way through the window.
But not all those to whom Mr. Miller's message came regarded it as philosophically as did Sylvanus Boardman the marvel to which his little grandson called attention. When 1843 passed and things remained as they were, many of those who had welcomed the prophetic utterances of William Miller now accepted his revised calculations, according to which the second advent would occur on the 22d of October, 1844. But that day also came and things remained as they were. Mr. Miller, in a letter to one of his associates, written Nov. 10, 1844, expressed his sore disappointment at the failure of his prophecy, but added, "I have fixed my mind on another time, and here I mean to stand until God gives me more light, and that is to-day, and to-day, and to-day, until he comes."
But the larger number of those who in a greater or less degree had accepted Mr. Miller's views lost their confi- dence in his Advent teachings, and public interest in his views rapidly waned. By the action of an ecclesiastical council held Jan. 29, 1845, Mr. Miller and the majority of the Baptist church in Low Hampton, N. Y., were virtually separated from the denomination. The council recognized the minority, who were not in sympathy with Mr. Miller's Advent teachings, as the Baptist church in Low Hamp- ton, and this action left Mr. Miller and his adherents henceforth without denominational fellowship. Mr. Miller
201
HISTORY OF THE BAPTISTS IN MAINE.
was in Portland on Sunday, June 1, 1845, and addressed crowded audiences. But it was evident that the people came together out of motives of curiosity only. They wished to hear what the apostle of Adventism would say with reference to his disappointment. If Mr. Miller made any subsequent visit to Maine the record, so far as we are aware, has not been preserved.
Lincoln Association, in 1841, reported a membership of 3,371, and the churches, by vote of the association, were requested to express in their letters the next year their opinion as to a division of the association, and a committee was appointed to report a line of division should the report from the churches favor a division. At the meeting of the association at West Thomaston, Sept. 21 and 22, 1842, it was found that fifteen churches were in favor of a division and two were opposed. It was accordingly voted to divide the association. The committee appointed to report a line of division suggested that the line run between Waldoborough and Warren, Waldoborough river being the principal bound, and that it be left optional with the churches in Washington and Patricktown Planta- tion whether they would join the new association or not. It was voted that the churches in the eastern section should retain the name Lincoln Association. The churches in the western section were requested to send delegates to meet on the second Wednesday in October at the First Baptist church in Nobleborough for the purpose of organ- izing the new association.
The following churches sent delegates to this meeting : Bristol and Miscongus,1 1st Nobleborough, Woolwich, 1st Jefferson, 2d Jefferson, 1st Whitefield, 2d Nobleborough, Wiscasset, Waldoborough, 3d Jefferson, 2d Whitefield, Newcastle and Alna, North Whitefield, Patricktown Plan- tation, Washington, 3d Nobleborough, and Damariscotta Mills. The new association received the name Damaris- cotta Association. At the first session of the association, held with the Second Baptist church in Whitefield Oct. 4
1 So spelled in the Minutes until 1858, when it was spelled Muscongus, and so afterward.
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HISTORY OF THE BAPTISTS IN MAINE.
and 5, 1843, the South Whitefield church was added to its membership, and the association reported eighteen churches, with 2,151 members.1
Lincoln Association had its Benevolent Society, and the churches comprising the Damariscotta Association, con- nected as they had been with the Lincoln Association, had a like organization from the beginning of its history. At the first anniversary of the association, a "Committee pre- sented and read the account of the Damariscotta Baptist Benevolent Society." In 1849, a committee was instructed to procure an act of incorporation, which was done, and this act was accepted at the meeting of the association in 1850. The object of the society was "to aid the widows and families of deceased ministers who shall reside within the limits of this association and shall stand in need of such assistance, and also the families of sick and super- annuated ministers of the association when such aid shall be deemed necessary." 2
In 1844, the associational reports gave to the two hun- dred and ninety-five Baptist churches in Maine a member- ship of 23,860. At no subsequent time have the Baptists of Maine reported so large a membership. Only 313 bap- tisms were reported in 1845, and the number of baptisms in the following years down to 1860 was as follows: in 1846, 275 ; in 1847, 208; in 1848, 261; in 1849, 231 ; in 1850, 616; in 1851, 803; in 1852, 600; in 1853, 738 ; in 1854, 793 ; in 1855, 1,179 ; in 1856, 835; in 1857, 643; in 1858, 756; in 1859, 2,455, and in 1860, 703. The years 1857 and 1858 were revival years. The churches very generally shared in the refreshing influences of the divine Spirit. It was a pleasant feature of this "refreshing from the presence of the Lord" that the members of the churches became more prayerful and exercised a more vigorous faith. Personal
1 At the meeting of the Damariscotta Association at Damariscotta, Sept. 7, 1892, Rev. E. C. Whittemore read a very valuable paper, Fifty Years of the Damariscotta Associa- tion, 1842-1892, with Preliminary Sketches of the Churches of which it was Formed.
2 "With rare skill Dea. Kennedy and his son and successor, Hon. L. L. Kennedy, have managed this fund until it has become sufficient for all the demands usually made upon it, . and the good accomplished in a quiet but efficient way by this society is beyond estima- tion." Rev. E. C. Whittemore in Fifty Years of the Damariscotta Association, p. 15.
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HISTORY OF THE BAPTISTS IN MAINE.
effort followed. Christians felt that the work of bringing men to Christ was not the work of the Christian ministry only, but that they also were to be "workers together with God."
According to the associational Minutes, there were in 1859 two hundred and seventy-eight Baptist churches in Maine, with a membership of 21,435. The outlook for the future, because of the large number of additions to the churches in 1858, 1859 and 1860, and because of the new life everywhere manifested in the membership of the churches, was exceedingly bright. But in the political life of the nation the outlook was not so encouraging. Signs of the impending conflict were everywhere visible.
Abraham Lincoln was elected president of the United States Nov. 6, 1860. The South was now aflame. Before Mr. Lincoln's inauguration, March 4, 1861, seven of the Southern States had seceded, and others soon followed. April 12th, occurred the bombardment of Fort Sumter in Charleston harbor, and on the 15th, after the enforced withdrawal of the United States garrison, Mr. Lincoln issued his call for seventy-five thousand men, and the great conflict became inevitable. In the uprising of the North that immediately followed, the members of the Bap- tist churches of Maine had their part, as did the members of the churches connected with other denominations. The moral questions involved could not but prove forceful in determining the question of duty. Ministers were prom- inent in the public gatherings everywhere held. There was no more thrilling public utterance in the State than that which throughout the four battle years that followed fell from the lips of Rev. A. K. P. Small, then pastor of the First Baptist church in Bangor. Many in the mem- bership of our churches, as officers or enlisted men, found their way in Maine regiments to the battle fields of the rebellion, and had a part in the great struggle. Some of them never returned. While they were gone the churches continued their work. Much was done for the relief of the sick and wounded soldiers and sailors. These were dark
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HISTORY OF THE BAPTISTS IN MAINE.
days, days of humiliation and prayer, days of hope and high resolve, and at last came the surrender of Lee and the collapse of the Confederacy. Then, too, just when the nation was rejoicing over the end of the long strug- gle, came the assassination of President Lincoln. The churches, which had been decorated with flags because of the close of the war, were now draped with the emblems of mourning, and lessons of deepest significance found expression in every pulpit. An era, the most momen- tous, had closed, and as a new era was now opening the presence and help of Almighty God were implored with a seriousness and a sense of entire dependence probably never more deeply felt.
Of the two hundred and seventy-eight Baptist churches in Maine in 1860, six ceased to exist during the battle years, and the membership declined from 21,380 in 1860 to 19,677 in 1865. But never before had the Baptist churches in Maine been served with an abler ministry than during the Civil War, and when the war came to an end the churches were prepared to enter upon the new era well equipped for the growing demands that would inevitably be laid upon them.
ASSOCIATIONS IN 1865.
Churches.
Ministers.
Baptisms.
Received by
Letter.
Dismissed.
Excluded.
Died.
Members.
Bowdoinham .
24
24
51
34
37
2
24
1571
Cumberland ..
19
16
44
73
46
32
49
2376
Damariscotta.
15
8
6
13
18
13
39
1600
Hancock .
26
14
13
8
2
4
16
1738
Kennebec
18
14
49
16
22
18
15
1004
Lincoln
24
11
65
42
28
8
54
2289
Oxford
20
9
23
37
27
16
30
1297
Penobscot
31
18
10
24
35
15
26
1796
Piscataquis
. .
16
9
15
11
11
5
17
730
Saco River.
17
12
70
17
25
10
19
1171
Waldo ..
18
9
23
12
28
34
16
928
Washington
31
12
41
13
30
11
29
2177
York.
13
10
19
15
9
8
14
1000
272
166
429
315
318
176
348
19677
CHAPTER XIV.
WATERVILLE COLLEGE.
Maine became a state in 1820. The act of the legisla- ture of Maine by which the Maine Literary and Theologi- cal Institution became Waterville College was passed Feb. 5, 1821. The annual meeting of the trustees of the college was held in August, 1821, and at this meeting Rev. Daniel H. Barnes,1 a distinguished educator in New York, was elected president of the college. Probably from finan- cial reasons Mr. Barnes declined the appointment, and Professor Chaplin, whose invaluable services in the educa- tional beginnings at Waterville had been overlooked in the selection of Mr. Barnes, became the first president of the college, with a salary of $800 and the rent of his house. Associated with President Chaplin in the work of instruc- tion was Prof. Avery Briggs, a graduate of Brown Uni- versity, class of 1816, who had been connected with the work of the Maine Literary and Theological Institution.
In August, 1822, Rev. Stephen Chapin2 was elected pro- fessor of theology. At this time the number of students in the college was seventeen. There were also five stu- dents in the theological school and eight in the prepara-
1 See Dr. Champlin's Historical Discourse delivered at the Fiftieth Anniversary of Colby University, p. 28.
Mr. Chapin was pastor of the Baptist church in Yarmouth, and did not enter upon his duties at Waterville until a year later. Rev. J. C. Stockbridge, D. D., in a reference. to Dr. Chapin's ministry at Yarmouth, says : "He graduated with distinction as a scholar from Harvard University in 1804, and studied theology with the famous Dr. Nathaniel Emmons of Franklin, Mass., who was the teacher of some of the ablest clergymen in New England. No minister in the Congregational denomination in New Hampshire stood higher in the regards of his clerical brethren and of the Congregational churches than he. From conviction he adopted our denominational views, was ordained minister of the Baptist church in Yarmouth in September, 1819, and remained in office until 1822, when he was called to the professorship of theology in Waterville College." He remained at Waterville six years and then became president of Columbian College, Washington, D. C.
1
206
HISTORY OF THE BAPTISTS IN MAINE.
tory Latin School which was held in the college building. The first college building erected was the brick dormitory now known as South College, which was erected in 1821. In 1822, the trustees proceeded with the erection of North College, known in recent years as Chaplin Hall, which was destroyed by fire in 1902 and rebuilt in the following year. The president's house, erected in 1819, stood on the pres- ent site of Memorial Hall.
August 21, 1822, occurred the first commencement of the college, when the degree of Bachelor of Arts was con- ferred upon George Dana Boardman, son of Rev. Sylvanus Boardman, and Ephraim Tripp, son of Rev. John Tripp, and the honorary degree of Master of Arts on Rev. Samuel Wait of Georgetown, D. C. Mr. Boardman became a tutor in the college, as later also did Mr. Tripp, when Mr. Boardman accepted his appointment as a missionary to Burma.
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