USA > Maine > History of the Baptists in Maine > Part 40
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There can be no question as to the value of the work accomplished by the Interdenominational Commission of Maine. Its advice has not always been heeded, and in some cases in which it has been heeded ill grace has been manifested. On the whole, however, there has been cheerful, prompt acquiescence, and because of what it has accomplished, as well as because of what it aims to accomplish, the Commission deserves and should continue to have the prayerful co-operation of the Baptists of Maine.
Some special anniversary services of more than local interest were held about this time. Sept. 2, 1890, occurred
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BAPTIST CHURCH, RUMFORD FALLS.
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HISTORY OF THE BAPTISTS IN MAINE.
the semi-centennial of the Berean Baptist church in Bruns- wick, with a historical discourse by Rev. C. M. Herring. Aug. 25, 1901, the Baptist church in Shapleigh celebrated the one hundredth anniversary of its organization, Rev. E. L. Krumreig delivering a historical discourse. Oct. 1, 1891, the First Baptist church in Paris observed its cen- tennial, and a historical discourse of very great interest and value was preached by Rev. H. C. Estes, D. D., a for- mer pastor. The First Baptist church in Waterborough observed its centennial Nov. 11, 1901.
At the meeting of the Damariscotta Association, held in Damariscotta Sept. 7, 1892, Rev. E. C. Whittemore of Damariscotta delivered a discourse presenting the history of the association during the half century then closed, and also in brief the history of the churches connected with the association. In the following year, at the meeting of the Damariscotta Association at Nobleborough, September 7th, Mr. Whittemore read a paper presenting the history of the First Baptist church in Nobleborough, which was organized July 25, 1793.
Of very great interest, a few weeks later, was the cen- tennial anniversary of the First Baptist church in Liver- more. Of this church Rev. Sylvanus Boardman, father of George Dana Boardman, missionary to Burma, was the first pastor, and here George Dana Boardman was born. The centennial of the church was observed at North Liv- ermore, Oct. 5, 1893. The organization of the church occurred Aug. 9, 1793, and the celebration was postponed from August in order to secure the presence of George Dana Boardman, D. D., of Philadelphia, who was in Europe in August. The State Baptist anniversaries were held in Auburn, October 3d and 4th. A special train left Auburn for Livermore Falls at 7.30 A. M. October 5th, carrying a large number of the representatives of the Maine Baptist churches. From Livermore Falls the visitors were taken in carriages to the church at North Livermore. It was a cloudless autumn day. There was no dust, the air was delicious and the foliage was in its brightest colors. The
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HISTORY OF THE BAPTISTS IN MAINE.
exercises in the church commenced at 10.00 o'clock. After devotional services, George Bullen, D. D., of Newton The- ological Institution, whose mother was a sister of George Dana Boardman, missionary to the Karens, read a paper of great interest and value on the Boardman family.1 At the close of the reading of this paper, Dr. Boardman of Philadelphia preached a sermon on the apostle Paul's five- fold prayer for the Ephesians (Eph. 3: 14-19), in a most suggestive and helpful way unfolding the meaning of the several parts of this classic passage. Dr. Boardman had expected to deliver an address, and had prepared an address for the occasion, but on entering the church he found that on the printed program he was announced to preach. "They expect a sermon," he said, "and I will preach a sermon," and the address he had brought with him was unused. During the noon intermission many of those present visited the house built by Rev. Sylvanus Boardman, while pastor of the North Livermore church. Dr. Boardman was one of this interested company, and at Dr. Dunn's request he offered prayer in the room in which his honored father was born. Who of those pres- ent will ever forget that singularly felicitous, heartfelt prayer ! In the afternoon Rev. D. T. Wyman of Lewiston delivered the centennial discourse. At the opening of the evening service Dr. Boardman of Philadelphia gave some recollections of his father and grandfather. Mrs. Bullen, a sister of George Dana Boardman, the missionary, was asked to say a few words, and her son, Dr. Bullen, read a few lines which she had written, addressed to the North Livermore church. Dr. Dunn also spoke, and President Whitman of Colby closed a day of very great interest with a thoughtful, uplifting address.
The centennial of the Baptist church in Wayne was observed Aug. 10, 1894, and a historical discourse was preached by Rev. Judson B. Bryant, pastor of the church. This church was organized five years before the incorpora-
1 This paper was afterward read before the Maine Historical Society and is published in its Collections.
SECOND CHURCH, BANGOR.
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HISTORY OF THE BAPTISTS IN MAINE.
tion of the town of Wayne (which received its name from Governor Wayne of Revolutionary fame), and at its organ- ization the church was known as "the Baptist church in New Sandwich."
The Second Baptist church in Bangor was organized Sept. 12, 1845, and the semi-centennial of the church was observed with appropriate services, the pastor, Rev. G. B. Ilsley, delivering a historical discourse. At the centennial of the Baptist church in Cherryfield, which occurred Sept. 16, 1896, Rev. S. Estes of Sanford delivered the historical discourse. Aug. 25, 1896, the Baptist church in Limerick celebrated its one hundredth anniversary, Rev. G. B. Ilsley of Bangor preaching the historical discourse. The Bates St. Baptist church, Lewiston, organized June 3, 1847, observed its semi-centennial with an historical address by Mr. J. G. Elder, a member of the church. June 16, 1897, the Baptist church in Yarmouth commemorated the cen- tennial of its existence, and the pastor, Rev. J. H. Bar- rows, preached a historical discourse.
September 4, 1897, occurred the death of Joseph Ricker, D. D., at his home in Augusta. For two years, by reason of a stroke of paralysis, he had been for the most part confined to his home. Up to this time, since his retire- ment from the secretaryship of the Maine Baptist Mission- ary Convention, in 1889, he had devoted himself to the lighter work for which he still found strength and oppor- tunity. At the request of those who knew how intimate had been his acquaintance with the prominent Baptists of the State, and how full and valuable was his information concerning the work of the churches for more than half a century, he prepared his "Personal Recollections," and published the same in 1894. It was a pleasure for him to put these "Recollections" in a permanent form, and their composition and publication occupied not a little of his time after retiring from the secretaryship. In fact, this may be said to have been his last work, and most fittingly it crowned a long, busy, useful life in the interests of the Baptists of Maine.
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HISTORY OF THE BAPTISTS IN MAINE.
The Baptist church in South Berwick reached its seventy- fifth anniversary Nov. 13, 1898, and the occasion was fit- tingly commemorated. A like anniversary of the Maine Baptist Missionary Convention was observed Oct. 3, 1899, in connection with the annual meetings at Cherryfield, Rev. E. C. Whittemore of Damariscotta delivering an his- torical address, recalling the more important and signi- ficant facts in the history of the Convention from the beginning of its work in 1824. The First Baptist church in Portland celebrated its one hundredth anniversary Oct. 10 and 11, 1901.
Reference has already been made to the death of Dr. Dunn, which occurred at Waterville, April 2, 1902. For thirteen years and a half, from York to Aroostook, he had been a trusted counsellor, an efficient helper, a wise leader, indeed a veritable Great-Heart, finding no greater enjoy- ment than in loyal service to his King, fulfilling heartily his many official duties and guiding pilgrims on their way to the Celestial City. His last sermon was from the text, "The Son of man is come to seek and to save that which was lost." He loved to make mention of his Lord. He delighted to present him as an all-sufficient Saviour. Suddenly cut down, in the midst of his usefulness, his brethren could only say, "The will of the Lord be done." Devout men carried him to his burial. At the Convention in Rockland in October following, Dr. Dunn's work for his Master was reviewed in an appreciative address by Rev. E. C. Whittemore, D. D., and then the messengers of the churches, thanking God for giving us such men, returned to their fields of labor, not in despondency, but with the added courage which the memory of such faith- ful leadership always inspires.
During the period under review fifty-three churches were organized in Maine, viz. : 1865-1870, South Hope and South Robbinston ; 1870-1880, Addison Point, Newbury Center, Levant, North Vassalborough, Fairfield, West Ellsworth, Penobscot, East Limington, Washington, Coop- er's Mills, Orient, New Limerick, New Sweden, Wash-
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BAPTIST CHURCH, MILLINOCKET.
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HISTORY OF THE BAPTISTS IN MAINE.
burn, Easton, Cary and Forest City ; 1880-1890, Windsor, Monticello, North Perry, East Steuben, Bradley, West Levant, Greenwood, South Paris, Owl's Head, Skowhe- gan (Bethany), East Bluehill, Winter Harbor, Bar Har- bor, Westbrook, South Waterborough; 1890-1900, Perham, Brookton, Oakfield, North Oakfield, Bowdoin Center, West Sullivan, Northeast Harbor, Manset, Smithfield, Rumford Falls, Larrabee, Brewer, Great Works, Howland, Hudson, Montague, Passadumkeag, South Levant; 1900, Central Square, Portland.
A larger number of churches have been dropped from the rolls during this period. In 1865, according to the Minutes, there were in Maine two hundred and seventy- two Baptist churches. Notwithstanding the addition of so many new churches since that time, the number of Baptist churches in Maine, reported in the Minutes in 1903, was two hundred and forty-six, a loss of twenty-six churches. But the number of members in these two hundred and forty-six churches (20,016) in 1903 was larger than in the two hundred and seventy-two churches (19,677) in 1865. The churches that have disappeared were for the most part churches in rural communities-churches which had lost in strength with the decline of these communities and in the shifting of the population occasioned by the intro- duction of railroads and the growth of towns and cities along the lines of railroad communication. Such changes will continue until this shifting of the population, which has been in progress more than a generation, is in some way arrested. Meanwhile we shall act very unwisely if we neglect the churches in our rural communities ; on the other hand we shall act even more unwisely if we fail to strengthen and render more effective the churches in our growing centers.
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HISTORY OF THE BAPTISTS IN MAINE.
CHAPTER XXVIII.
A GLANCE BACKWARD AND FORWARD.
It is a record of heroic achievement which is pre- sented in this history of the Baptists of Maine. From the beginning obstacles have been encountered, some of them exceedingly formidable, but nobly, successfully have they been overcome. At the very outset it looked like defeat; indeed it was defeat for nearly a century after William Screven and his little company were driven out of Kit- tery. In all this time the denomination had not even a foothold in what is now the State of Maine. The law was on the side of the oppressors. But in that one hun- dred years the battle for religious liberty, begun by Roger Williams, was continued with never failing courage by the Baptists of Massachusetts and Rhode Island. The rights of conscience they stoutly asserted, and with ever increasing energy they demanded that these rights should be granted and respected.
But the victory was not yet won. The Warren Associa- tion-the first Baptist association in New England, and the second in the country-organized at Warren, R. I., in 1767, and with which the Baptist churches in Massa- chusetts were connected, continued the struggle in behalf of religious liberty in which the fathers had been so long engaged. At the meeting in 1769, the following action was taken : "Whereas complaints of oppression occasioned by a non-conformity to the religious establishment in New England have been brought to this association, and whereas the laws obtained for preventing and repress- ing such oppressions have, upon trial, been found insuffi- cient (either through defect in the laws themselves, or iniquity in the execution thereof), and whereas humble
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HISTORY OF THE BAPTISTS IN MAINE.
remonstrances and petitions have not been duly regarded, but the same oppressive measures continued : This is to inform all the oppressed Baptists in New England that the association of Warren (in conjunction with the West- ern or Philadelphia Association) is determined to seek remedy for these brethren when a speedy and effectual one can be had."
At the meeting of the association in 1770, it was unani- mously resolved to send "to the British Court for help if it could not be obtained in America." This, however, was not found to be necessary. The breach between the colo- nies and the mother country was rapidly widening, and the New England Baptists adapted their action to the chang- ing conditions. When a meeting of the representatives of the colonies was appointed to be held in Philadelphia, Sept. 5, 1774, the Warren Association requested Rev. Isaac Backus of Middleborough, Mass., to be present and to call the attention of the Provincial Congress to the import- ance of securing for the inhabitants of the colonies reli- gious as well as civil liberty. With President Manning of Rhode Island College, Mr. Backus went to Philadelphia. A memorial in behalf of religious liberty, in which the Baptist position was strongly stated, was presented by President Manning. The Adamses and other delegates from Massachusetts attempted to show that the Baptists complained without reason. Samuel Adams even inti- mated "that the complaints came from enthusiasts who made it a merit to suffer persecution." John Adams insisted that one might as well expect a change in the solar system as that the great Puritan commonwealth would abolish its ecclesiastical laws. But President Man- ning and Mr. Backus produced the evidence upon which the memorial was based, and when the Congress met in Cambridge, in December, 1774, the following action was taken : "Resolved, That the establishment of civil and religious liberty, to each denomination in the province, is the sincere wish of this Congress. But being by no means vested with powers of civil government whereby
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they can redress the grievances of any person whatever, they therefore recommend to the Baptist churches, that when a General Assembly shall be convened in this col- ony, they lay the real grievances of said churches before the same, when and where their petition will most cer- tainly meet with all that attention due to the memorial of a denomination of Christians so well disposed to the pub- lic weal of their country."
In accordance with this action Mr. Backus, with a memo- rial, in which the Baptist position was stated, appeared at Watertown, where the General Court of Massachusetts met, Sept. 20, 1775. In the following years, as the Rev- olutionary War proceeded, Mr. Backus and his associates lost no opportunity of presenting the principle of religious liberty. Near the close of the war, when the formation of a State constitution in Massachusetts was under consider- ation, a slight concession to the Baptists was made in the Declaration of Rights, but it was very slight. In the con- stitution of the United States, however, adopted after the close of the war, this provision is found : "Art. VI. No religious test shall ever be required as a qualification to any office or public trust under the United States." This provision did not meet the wishes of our Baptist fathers, who desired that the constitution should contain a full guarantee of religious liberty. In the following year, however, this defect was remedied by an amendment to the constitution-the first of all the amendments-which contained this provision : "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." This amendment was adopted by the several States, and the Baptist doctrine of soul-liberty became a part of the organic law of the new nation.
The adoption of this amendment to the constitution of the United States placed before the pioneer Baptists in the District of Maine an open door. The obstacles that the earlier Baptists in New England had encoun- tered in the action of the civil authorities were no longer met, and these pioneers had full liberty to make known
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in their own way, and without legal restraints, the gospel which they had received. This was an advantage which they fully recognized and of which they promptly availed themselves.
They had this advantage, also, as they entered upon their work-that in a greater degree than the ministers of the Standing Order they possessed the evangelistic spirit that came into our New England religious life during the Great Awakening. Aside from Hezekiah Smith, these men had none of the learning of the schools, but they had studied their English Bibles, and moved by the seek- ing, saving love of the Master whom they served, they could tell "the old, old story" in such a way as to reach the hearts and consciences of those to whom they spoke. "Their preaching was not in the form of 'learned essays with a thin coating of gospel,' but the gospel itself, yea, the very marrow of the gospel. The doctrines of grace were presented habitually with 'boldness and a strong pos- itiveness,' and enforced by that old and sublime motive power, 'thus saith the Lord.' Their appeals to the 'law and the testimony' as authority, instead of traditions, were frequent and powerful. Their convictions of truth were strengthened by what they had experienced, and as they presented that truth it was deep, earnest, pungent, producing conviction in others. Their peculiar views of church organization, of baptism, of church polity, were preached with no spirit of timidity or apology, but as the clear and obvious teaching of God's Word. And God honored his truth, as it was thus earnestly, clearly and boldly presented, and many became heirs of salvation, and were added to the church."1
Organized missionary effort followed, and unquestion- ably the formation of the Maine Baptist Missionary Soci- ety, in 1804, was a source of added strength to the fathers in their endeavor to reach the unevangelized in the new
1 Rev. W. H. Shailer, D. D., in historical discourse preached in Hallowell, June 20, 1876, at the fifty-second anniversary of the Maine Baptist Missionary Convention (Min- utes for 1876, p. 94).
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and thinly populated settlements of the District of Maine. Later, in 1824, followed the Maine Baptist Convention, which very soon developed into a missionary organization, showing how strong still was the evangelistic spirit in the men who were at the front in our growing denominational work. And so it has been throughout the century of organized missionary work which is now complete. The value of organization has been fully recognized, and much has been done in the effort to make the organization more effective. Organization alone, it is understood, will not accomplish the work. The gospel, faithfully, earnestly proclaimed, in humble dependence upon the Holy Spirit, is still the power of God unto salvation. In any forgetting of the things behind, this has not been forgotten, and the evangelistic spirit is still in evidence in the churches, while here and there revivals, not unlike in some cases those of the earlier time, bear witness to the fact that the day of revivals is not past, and that the churches may still receive pentecostal blessings. What is needed is "not so much the introduction of new methods, or new machin- ery, as the enlistment of the ordinary agencies of the church in evangelistic enterprises."1
But by evangelism all is not accomplished which the gospel aims to accomplish. It is not enough that men hear and accept the message of salvation. Christianity means advancement. It leads along an upward way. Very early in the progress of evangelization in Maine, as has been shown, there was a call on the part of Chris- tian people for educational facilities, and later for better educational facilities, as the needs were more and more clearly discovered. The Baptists of the State have had a part, and a most honorable part, in providing and main- taining such facilities, and in our college at Waterville and its affiliated academies-Hebron, Coburn, Ricker, Hig- gins-we have to-day institutions of a high rank, and an educational system which is widely commended.
1 Report of the Board of the Maine Baptist Missionary Convention, Minutes for 1903, p. 23.
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It is evident, therefore, that if we are to continue along the path of development which the Baptists of Maine have hitherto trod we must remain evangelistic. The great truths held and proclaimed by the fathers must be ear- nestly and faithfully preached, and in demonstration of the Spirit and of power. "There are diversities of gifts, but the same Spirit. And there are diversities of minis- trations, and the same Lord. And there are diversities of workings, but the same God, who worketh all things in all." He works to-day, as he has always worked, by means of the truth. Let the truth be boldly, lovingly presented, and it will be found, as hitherto, to be the power of God unto salvation.
Our educational institutions still have their needs, and these they will continue to have, we may be sure. With some at the present time, these needs are more pressing than with others because of their circumstances. An endowment that was ample a generation ago will not meet the requirements of the present day. Moreover, there must be constant additions to the equipment of any insti- tution of learning which would not be left behind in the progress of knowledge. There will therefore be new demands, and they should be as promptly and as gener- ously met as in the century now past.
That our educational institutions in Maine, as elsewhere, are not bringing forward young men for the Christian ministry in the same proportion as in other days is a mat- ter that calls for serious consideration. A trained min- istry is not undervalued by us. Much has been done for our educational institutions in order that the needs of our churches seeking pastors may be properly and promptly supplied. Certainly the churches will do well to give increasing prayerful attention to this matter. "Pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest."
The better maintenance of the ministry should also receive attention. The laborer is worthy of his hire. As churches, in this respect it is certainly possible to withhold
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more than is meet, but the withholding, we may be sure, tendeth to poverty. We should deal fairly with those who have been called to preach the gospel, and those churches which give the support of the ministry just consideration, we are persuaded, will not fail of their reward.
The wants of the Sunday-school, withal, must not be overlooked. It is admitted that there has been a gain in Sunday-school instruction within the past thirty or forty years, but the results have not been as great as those most interested in Sunday-school work desire to secure. Certainly the churches cannot afford to be unmindful of the importance of this department of the work of the church. The Sunday-school still affords a field for soul- winning and Christian nurture which should be most dili- gently cultivated. The best methods should be adopted and diligently employed. In this field of labor the most careful, painstaking efforts are as full of promise as the most consecrated worker under the great Taskmaster's eye could possibly desire.
APPENDICES.
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HISTORY OF THE BAPTISTS IN MAINE.
MAINE BAPTIST MISSIONARY SOCIETY.
Contributions.
Place.
President.
Secretary.
Date.
$ 130 00
1804
. Readfield ...
. Sylvanus Boardman. 66
155 50
1805.
. Mt. Vernon.
201 65
1806.
. Buckfield.
146 07
1807.
. Brunswick
66
.. .
6
....
66
1809
.Leeds. ..
. Robert Low ..
John Haines ..
157 24
1812
. Paris ..
187 47
1813.
. Jay .
160 00
1814.
.. Brunswick
..
....
.
1815
.Minot.
John Tripp .
..
.... .
.....
....
...
....
1816
Livermore ...
66
.
.. .
..
.
.. . ..
. ..
........
.
. .
. . ....
....
.....
66
1820
. Livermore ..
. North Yarmouth. .... Stephen Chapin1.
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