USA > Maine > History of the Baptists in Maine > Part 28
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At the Kennebec Association, in 1847, the Second church in Augusta applied for admission, but the association declined to receive the church on the ground of the non- existence of fellowship between the two Augusta churches. The Second church maintained its organization and ser- vices a few years, but with a lessening membership. Its pastor at length resigned and the church became extinct.
Some of the most active of the opponents of slavery in our Maine Baptist churches were in the Kennebec Asso- ciation. At the annual session held in Bloomfield, Sept. 21 and 22, 1842, one of the resolutions adopted was as fol- lows: "Resolved, That among the various objects deserv- ing the benevolent support of the Christian public, the mission established in Canada, among the refugees from slavery, should have its proper share." 1
In the Convention Minutes for this year the officers of the Maine Baptist Anti-Slavery Convention are given, viz. : James Gilpatrick, Bluehill, president; T. B. Robin- son, Levant, vice president; E. R. Warren, Augusta, sec- retary ; W. R. Prescott, Hallowell, treasurer. Standing committee, S. Adlam, Wm. Smith, L. C. Stevens, N. M. Williams, E. W. Cressy, Dea. Z. Humphrey G. Pullen, Jona. Davenport.
At the meeting of the Kennebec Association at Mt. Ver- non, Sept. 19 and 20, 1843, the church in Augusta asked advice relative to the exclusion of slaveholders from Bap- tist pulpits and the Lord's table, and Brethren Warren, Trask and Bailey were appointed to take the matter into consideration. As their report they offered the following resolution : "That it is the duty of our churches to exclude from their fellowship individuals and churches who are guilty of the sin of slavery, as they would for any other flagrant immorality." In the earnest yet fraternal discus- sion that followed, it was evident that the resolution was acceptable only to a small number of those present. The
1 Miss Fidelia Coburn, a member of the Baptist church in Bloomfield, had devoted her self to missionary service among these refugees.
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following resolution was finally proposed in its place, and adopted with only one negative vote: "Resolved, That while we would carefully discriminate between different degrees of guilt, we think it is the duty of the churches, after faithful, scriptural admonition, to withdraw fellow- ship from individuals and churches who persist in the sin of slavery, this withdrawal being based upon the same reasons that exist in relation to any other flagrant sin."
At the meeting of the American Baptist Home Mission Society in Philadelphia, in 1844, Rev. S. Adlam of Hallo- well precipitated a debate by introducing a resolution to the effect that slaveholding should not debar a minister from appointment as a missionary of the Society. He said he put his resolution in a negative form purposely, but he and others who were opposed to the appointment of slaveholding missionaries wanted an unequivocal answer to the question. Rev. Dr. Richard Fuller of South Caro- lina offered an amendment, declaring any action concerning slavery or anti-slavery unconstitutional and unwise. Dr. Fuller's amendment was adopted by a vote of one hun- dred and twenty-three to sixty-one. Immediately, Rev. J. S. Maginnis, formerly pastor of the First Baptist church in Portland, then professor in Hamilton Theological Semi- nary, New York, moved the appointment of a committee consisting of three from the North, three from the South and three from the West, together with the chairman, "to take into consideration the subject of an amicable dissolu- tion of this Society, or to report such alterations in the constitution as will admit of the co-operation of brethren who cherish conflicting views on the subject of slavery." Among those who engaged in the memorable debate in connection with this matter were Richard Fuller, J. B. Jeter, Nathaniel Colver, Spencer H. Cone and B. T. Welch. While the latter was speaking, Dr. Fuller asked, "What would you do if you had the power?" "Do? Do?" replied Dr. Welch, in thrilling tones, "Proclaim liberty through- out all the land, to all the inhabitants thereof! That is
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what I would do !" Long and uncontrollable applause fol- lowed this utterance.1
In the Convention Minutes for 1845 occurs the first record in the Minutes of a meeting of the Maine Bap- tist Anti-Slavery Convention. The meeting was held in East Winthrop in connection with the meetings of the Maine Baptist Missionary Society and the Maine Baptist Convention. Rev. Rufus Chase was president and Rev. E. Nugent, secretary. Among the resolutions adopted was the following: "Resolved, That we approve of the late decision of the acting board of the Baptist Foreign Missionary Convention on the Alabama resolutions, and regard it as indicative of the advancement of sound anti- slavery views in Northern Baptist churches." The ref- erence is to the action of the Alabama Baptist State Convention which had addressed the Foreign Mission Board with reference to the purpose it was understood to have formed discriminating against slaveholders in the making of its appointments. In this action of the Ala- bama Convention was included the following resolution : "That our duty at this crisis requires us to demand from the proper authorities in all those bodies to whose funds we have contributed, or with whom we have in any way been connected, the distinct, explicit avowal that slaveholders are eligible, and entitled, equally with non- slaveholders, to all the privileges and immunities of their several unions, and especially to receive any agency, mis- sion, or other appointment, which may run within the scope of their operations or duties." To this action the Foreign Mission Board made a dignified and conciliatory reply, but refused to recognize the right of anyone, slave- holder or non-slaveholder, to appointment to positions at the disposal of the board. The board said : "In the thirty years in which the board has existed, no slaveholder, to our knowledge, has applied to be a missionary. And, as we send out no domestics or servants, such an event as a missionary taking slaves with him, were it morally right,
1 Baptist Home Missions in North America. Jubilee Volume, pp. 393, 394.
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could not, in accordance with all our past arrangements or present plans, possibly occur. If, however, anyone should offer himself as a missionary, having slaves, and should insist on retaining them as his property, we could not appoint him. One thing is certain, we can never be a party to any arrangement which would imply approbation of slavery."
It was this action of the Foreign Mission Board, repre- senting the Baptists of the North and South in their foreign mission work, that led in 1845 to an amicable arrangement in accordance with which the name and charter of the existing organization remained in the hands of the Northen Baptists, though by a change of name it became the American Baptist Missionary Union, while the Southern Baptists proceeded to organize the Southern Baptist Convention.
The proceedings at the meeting of the Maine Baptist Anti-Slavery Convention were reported in connection with the Minutes of the Maine Baptist Convention and other State organizations until 1851. Evidently the movement in the State in opposition to slavery was gaining in strength all the while. The question now had become a political one, and with each year the ranks of the anti-slavery party received new recruits. At the meeting held in Brunswick, June 15, 1846, a protest against slavery was adopted, and this protest was signed by one hundred and fifty-two of the Baptist ministers in Maine.
In 1843, Rev. Charles T. Torrey, well known in Maine on account of his anti-slavery addresses, went from Massa- chusetts to Maryland as a newspaper reporter. His reports were offensive to the pro-slavery party, and on various pretenses he was arrested and imprisoned in that year. In 1844, under the laws of Maryland, and also of Virginia, he was arrested for aiding in the escape of runa- way slaves, and on the perjured testimony of slaveholders, as he affirmed, he was sentenced to six years' imprison- ment. He was placed in a cell, cold, damp and foul. His health declined and he died May 9, 1846. The body of Mr.
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Torrey was brought to Boston, and the funeral service, attended by an immense congregation, was held in Tre- mont Temple. This event profoundly stirred the hearts of the people, and the feeling against slavery was greatly intensified. The Maine Baptist Anti-Slavery Convention, at its session June 15, 1846, adopted the following : "Resolved, That under the circumstances in which the family of the late Rev. Mr. Torrey has been placed by the unrelenting spirit of the slave power, which has so cruelly deprived them of a husband and father, this Convention extends to them its Christian sympathy."
At the meeting of the Maine Baptist Anti-Slavery Con- vention, held at Damariscotta June 19, 1848, Rev. J. Ricker, Rev. A. Kalloch and Rev. B. F. Shaw were made a committee on resolutions. One of the resolutions they presented was this : "Resolved, That the present indica- tions of Providence are such as give reason to hope that American slavery will be soon and peacefully termi- nated." This resolution led to an animated discussion, in which the following ministers participated : A. Kalloch, S. Ilsley, D. Nutter, J. Gilpatrick, D. C. Haynes, H. Ken- dall, S. L. Caldwell, N. W. Williams, and J. T. Champ- lin. After discussion, the resolution was re-committed, and Rev. J. Gilpatrick and Prof. Champlin were added to the committee. Evidently the brethren in general did not take the committee's hopeful view of the speedy termina- tion of slavery. The committee as enlarged presented resolutions which were unanimously adopted. One of these was as follows : "Resolved, That while we ardently hope that American slavery will terminate at no distant day, we are entirely in doubt as to the manner of its aboli- tion ; and that we will therefore pray and labor that it may be voluntarily and peacefully abolished, and that slaveholders may be saved from the divine judgments which have so often fallen upon the oppressors of their fellow men."
With the organization of new States in the rapid devel- opment of the country at this time, the slavery question
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BAPTIST CHURCH, DAMARISCOTTA.
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became one of increasing political importance. Should the new States be free, or should they be open to the slave- holder with his slaves ? Then, in the endeavor to secure a peaceful solution of the troublesome problems which the slavery question had made prominent, came the com- promise measures. The Fugitive Slave Law followed. This aroused the people of the North, and the feeling against slavery was greatly intensified as efforts were made by slaveholders in the South to obtain possession of their runaway slaves in accordance with the provisions of this law.
The Maine Baptist Convention met in Bloomfield June 17, 18 and 19, 1851. The Maine Baptist Anti-Slavery Con- vention, which was held in connection with the Conven- tion, evidently held a brief session. The action to be taken in consequence of the passage of the Fugitive Slave Law was action which the Convention evidently desired to take. So rapid had been the growth of the anti-slavery sentiment in the churches that even for the sake of har- mony there was no longer need of a separate organization. The anti-slavery society accordingly appointed a committee consisting of Rev. L. B. Allen, Rev. F. Merriam and Rev. Geo. Knox "to prepare resolutions on the Fugitive Slave Law to present to the Convention." The Anti-Slavery Convention then adjourned, and no further mention of it is to be found in the Convention Minutes from that time. In the Convention Rev. L. B. Allen presented the follow- ing preamble and resolution : "Whereas, in the judgment of this Convention, a law of the land, known as the Fugi- tive Slave Law, does, by certain of its requirements, con- travene the law of God, therefore, Resolved, That we earnestly recommend to our fellow citizens first to submit themselves to these requirements when called to it, not by actively carrying them into effect, but by patiently endur- ing the consequences of non-compliance with them, and secondly to seek their immediate repeal by all those meth- ods which Christian men and good citizens may, and of right ought to employ." The resolution was adopted.
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When the Convention met in Bangor, June 20, 21 and 22, 1854, so intense was the feeling in reference to slavery that on motion of Rev. S. L. Caldwell, pastor of the First Baptist church in Bangor, in whose house of worship the Convention met, a committee of one from each association was appointed to present to the Convention "on Wednes- day evening a report on the present grave aspect of affairs, induced by the aggressive movements of the slave power." The following were appointed : Rev. R. E. Pat- tison, D. D., Rev. J. Gilpatrick, Rev. S. A. Kingsbury, Rev. J. Keely, Rev. R. Jones, Rev. H. B. Gower, Rev. S. Cole, Rev. C. G. Porter, Rev. J. M. Wedgwood, Rev. A. Wilson, D. D., Rev. D. Small, Rev. N. Butler and Dea. W. R. Prescott. The meeting was held in the Second Baptist church, which was crowded. Dr. Pattison, then President of Waterville College, presented the report of the committee. This asserted the right to personal lib- erty to be universal and declared American slavery to be wrong in principle and the occasion of a vast amount of oppression and cruelty. It had been supposed that in the South multitudes disapproved of slavery and desired its abolition, but recent developments had shown a concerted determination in that part of the country not only to per- petuate slavery in the States in which it then existed, but to extend its territory and give it a national character and responsibility. "This course is rendered to us the more odious and oppressive, that it compels individuals, con- scientiously opposed to slavery, to aid in its support under heavy penalties-treating humanity as if a crime-giving cupidity and insult an occasion to triumph over Christian conscientiousness. Against all this we protest as uncalled for, and as morally unjust. It is a social and a civil wrong. We protest against the spirit and demands of slaveholders and against the coercive action of the general government." In closing their report the committee sub- mitted several resolutions.1
1 Resolved, That in order to fulfil any constitutional claims upon us (if such claims actually exist) in relation to the rendition of fugitive slaves, the late law of 1850 is need-
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This report, including resolutions, was adopted "after a protracted discussion, during which earnest and eloquent addresses were made by many brethren."
On the day after the Convention adjourned, the dele- gates from the western part of the State took the steamer from Bangor to Portland, and on the passage a meeting was held on the deck of the steamer for the further dis- cussion of the slavery question.
Events now ripened fast. May 19 and 20, 1856, Charles Sumner, Senator from Massachusetts, delivered in the Senate of the United States his great speech on "The Crime Against Kansas." It was a severe arraignment of the slave power, and some passages in the speech greatly incensed the members of Congress from South Carolina. May 22nd, Preston S. Brooks, a Representative from that State, brutally assaulted Senator Sumner at his desk in the Senate chamber, and again the North was inflamed. At the meeting of the Convention at Rockland, June 17, 18 and 19, 1856, Rev. S. L. Caldwell of Bangor presented the report of the committee on slavery.
"Resolved, That we, Baptist Christians in Maine assem- bled in convention, take occasion again to pronounce our unqualified judgment upon American slavery, as evil in
lessly rigid and coercive ; and that we as a Christian body do pledge ourselves not to aid in its execution, but if need be, will peacefully submit to any penalties which may be inflicted for withholding our assistance in an act so repugnant to our best social and moral feelings ; while at the same time, we will use our most earnest endeavors to secure its repeal.
Resolved, That we regard the passage of the late Nebraska Bill to involve a violation of ยท a solemn compact entered into on the part of the South to satisfy the conscientious scruples of the people of the free States.
Resolved, That all territories under the jurisdiction of the United States government should, in our judgment, be exempt from slavery.
Resolved, That although we deem the publication of the scheme of redemption by the blood of Jesus Christ to be the supreme object of the Christian ministry, yet we do not believe this their only duty or privilege. They have a right and it may be their duty to vote-to express their opinion as other citizens, in private or in public, on matters of government, and to exercise their private judgment also on the duty of discussing in the pulpit the subject of slavery as well as other questions involving the principles of morality.
Resolved, That at our next and future elections, we pledge ourselves to give our suf- frages to no man, for any office, who does not publicly pledge himself to act in accordance with the sentiments of these resolutions.
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its character and in its fruits, contrary to Christian right- eousness and human welfare, a harm and a shame to our Christianity and our civilization.
"Resolved, That in its enlarging and imperious aggres- sions, not upon the race only which it enslaves, but upon the territory, the constitution, the liberties of the repub- lic, its disturbing influence in all our public affairs, civil and religious, we see new and clearer developments of its evil nature, growing worse continually, as well as new and stronger reasons for all righteous and effectual resistance to it.
"Resolved, That while we pity the slave, and in the name of Christ and humanity maintain his right to be free, we must also keep our own freedom inviolate, at all hazards; and regarding the attack lately made upon an American Senator as no more a personal outrage upon him than a violence upon free speech and guaranteed rights, as well as an exhibition of the essentially barbarous and despotic spirit of slavery itself, we here and now, as Bap- tists, who hold liberty as a religious right ; as Americans, who have received it as a blood-bought heritage ; as men, claiming it for all mankind-sorrowfully and yet sternly resent and condemn this act.
"Resolved, That in the struggle now going on upon our Western frontier, so far as the issue is between slavery and freedom, we have no question where our sympathies should be; and while we deprecate the armed violence of the conflict, we feel it to be our duty to encourage and help those who seek to exclude human bondage from the land once and forever consecrated to freedom.
"Resolved, That we believe the pulpit is required to give greater prominence to this great wrong, so far as it has relation to Christ's truth, and obstructs Christ's king- dom, but we more especially and earnestly would call upon our Christian brethren, and join with them in look- ing to the righteous Lord on high, who is the strength and confidence of his people, praying that he would bring out of these dark and troubled events, not only peace, but the
REV. GEORGE KNOX.
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deliverance of the bondman, the establishment of justice, the progress of his kingdom and the glory of his name."
In these resolutions the Baptists of Maine found a most fitting expression to the views now dominant in all of the churches in the State. It was seen that events were mov- ing rapidly toward a crisis. Slavery was to be destroyed, but how? No one could tell, and prayer daily was made that in some way the country might be peaceably deliv- ered from impending peril and the oppressed go free.
Then, in 1861, came the great Civil War. The issue, which had become more and more clearly defined in the passing years, was to be fought out on many a bloody field. The Maine Baptist Convention met at Bath June 18, 19 and 20, 1861. Secession, which had been threatened and was now an accomplished fact, was denounced. Among the resolutions adopted were these:
"Resolved, That in the present struggle for the main- tenance of authority legitimately exercised by those who have been constitutionally elected to administer the gov- ernment of this nation, our rulers shall have our cordial support and co-operation, and that by all proper Christian methods we will encourage those who gird on their armor for the defence of the flag which we all love and beneath whose folds we hope to die.
"Resolved, That on this occasion we pledge our sympa- thies to the beloved brother who one year ago presided over the deliberations of this body, and who has left tem- porarily the people of his charge, to devote himself espe- cially to the spiritual welfare of our soldiers by becoming chaplain1 of the First Regiment of the military force of this State, and that we will constantly and earnestly pray for the success of the cause to which he and they are
1 The reference in the last resolution was to Rev. George Knox, pastor of the Baptist church in Brunswick. The First Maine was a three months' regiment, but at the expira- tion of its period of service most of the officers and men re-enlisted as the Tenth Maine, Knox among them. On being mustered out with this regiment, Mr. Knox accepted a call to the pastorate of the First Baptist church in Lawrence, Mass. But when the Twenty-ninth Maine was organized, largely from the officers and men of the Tenth Maine, the services of Mr. Knox were again requested. He at length yielded, and reached his regiment in season to be present at Sheridan's battle in the Valley, Oct. 19,
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engaged, that the institutions, both civil and religious, transmitted to us by our fathers, may be sustained, and peace and order may soon be restored."
It was felt that in some way in the course of the conflict slavery would be destroyed. This was the hope of the great body of those who enlisted. It was believed that a true and lasting peace could not be effected without the overthrow of an institution that had so long disturbed the peace of the country. In entering upon the duties of his great office, President Lincoln hastened to make strong assurances of the purpose of the government to abide faithfully by all the compromises of the constitution relat- ing to slavery ; and for a while, in all his military orders, he endeavored to provide for such a prosecution of the war as would avoid any disturbance of the relations between master and slave then existing under State laws. But it soon became evident that such a policy could not be pursued. March 2, 1862. President Lincoln recommended to Congress the adoption of a resolution to this effect, "that the United States, in order to co-operate with any State which may adopt gradual abolition of slavery, give to such State pecuniary aid, to be used by such State in its discretion, to compensate it for the inconvenience, pub- lic and private, produced by such change of system." The resolution was adopted, but produced no effect. Aug. 22, 1862, Mr. Lincoln, in a telegram to Horace Greeley, said : "What I do about slavery and the colored race, I do because I believe it helps to save this Union, and what I forbear, I forbear because I do not believe it would help to save the Union. I shall do less whenever I shall believe what I am doing hurts the cause, and I shall do more whenever I believe doing more will help the cause." The time for doing more soon came. The battle of Antietam occurred September 17th. Mr. Lincoln issued a proclama-
1864. On Sunday, Oct. 30, he preached from John 6: 68. Monday morning, Oct. 31, as he was mounting his horse for some duty with other officers, the horse became restless, reared, and fell back upon Chaplain Knox, causing injuries from which he died at the close of the day. Dr. Ricker, in his Personal Recollections, pp. 207-220, has paid a tender tribute to his memory.
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tion announcing that on the first day of January, 1863, all persons held as slaves within any State or designated part of a State, the people whereof should then be in rebellion, should be then, thenceforward, and forever free. His for- mal proclamation of emancipation was issued Jan. 1, 1863. The Fugitive Slave Law was repealed June 23, 1864, and on Jan. 31, 1865, the final vote was taken in Congress sub- mitting to the States for their approval and ratification the following amendment to the constitution : "Art. XIII. Neither slavery nor involuntary servitude, except as a punishment for crime, whereof the party shall have been duly convicted, shall exist within the United States or any place subject to their jurisdiction." This amendment received the approval of twenty-seven of the thirty-six States, and was consequently adopted. Thus the long struggle for the overthrow of slavery in the United States ended. Heartfelt thanksgiving to God went up from praying hearts all over the North. Bowdoinham Asso- ciation took the following action at its meeting in Hallo- well, Sept. 12, 13 and 14, 1865: "Believing that the great Ruler of nations has been leading us by a pillar of fire through our nation's dark conflict with the slaveholder's rebellion, we would receive the return of peace and the freedom of the slave as his good gifts ; and we pray for the blessing of Christ to rest upon our returning soldiers, and his consoling sympathy to abide with the stricken homes to which the loved ones return not. And now we recognize our present duty as a Christian nation to lift up a long crushed, but now emancipated race, and secure to them the rights and privileges of citizens. In their enfranchisement we see the security of our free institu- tions ; in the education of the southern masses the hope of permanent peace and prosperity."
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