Historical Sketch of the Baptist Denomination in Maine.
The Baptist Memorial and Monthly Chronicle, 1843
(This Sketch exhibits a brief view of the Denomination down to 1842.)
The first permanent settlement on the soil of Maine, was obtained by emigrants from England, in 1623; and was commenced at the mouth of the Saco River, where are now the towns of Saco and Biddeford. Unlike the pilgrims, who sought an asylum from the rage of persecution, the original patentees to this territory, and their associates, were induced to emigrate solely by motives of worldly gain. Their religion was Episcopalian. The order of the mother church was therefore at once introduced, and became the leading faith in the new settlement. But Episcopacy held its supremacy over the people but a short time. The valuable forests and rich soil of Maine offered strong inducements to emigration from other colonies in New England, and as a consequence, in a few years the larger portion of the inhabitants in Maine were found to be of a Puritan faith. Soon Congregational churches were gathered in most of the important settlements, and were sustained in power by the authority of the "Cambridge Platform." In 1675, Massachusetts received possession of the Province, and immediately set up her jurisdictional powers; took the Puritan church under the protection of law, but left other religious sects be excluded and disfranchised, both by the clergy and Province Council. The way was now prepared in Maine for a crusade against all others who might dare to make a public avowal of their faith in Christ.How many of these original settlers were Baptists, we have no means of knowing; if any, they lived and died in bondage. Persons of a Baptist faith first appeared in Kittery, (the first incorporated town in the Province.). From whence they came, or when they first so believed, we know not, but here they lived and here they raised their standard, in 1681; and in 1682, several of them united with the First Baptist Church in Boston, over which the Rev. Mr. Hull at that time presided as pastor. The distance, however, rendered this connection inconvenient, and by the advice of Mr. Hull, it was soon dissolved, and in September of the same year, a Baptist church, composed of ten males and several females, was organized in Kittery. The most distinguished among them was William Screven. Mr. S. was a native of England, born 1629 --
[p. 354]
was a man of talents and devotional piety, and being qualified with a license by the church in Boston, he was eminently useful as a leader of this band of disciples.
The first avowal of Baptist sentiments in Maine, tested the charity of he Puritan faith. These Baptists were viewed by the " Standing Order," only in the light of religious fanatics, or deluded enthusiasts; and their doctrines, practices and influence, were regarded as most deleterious to the welfare of both society and religion. Previous to the formation of the church, they endured much abuse; but the fury of a persecuting spirit did not become vehement towards them till after they were united in that capacity. The storm was now too violent for this feeble church, on which account, in less than one year from its organization, its members became disheartened, overcome, and the body as dissolved. And now, to avoid the embarrassments of clerical oppression and further litigation; to shun the evils of slander and calumny, Mr. Screven, accompanied by his family and some of his suffering brethren, left the Province -- removed to South Carolina, where, after many years of usefulness in the cause of Christ, he died at he age of eighty-four years. Thus ended the first movements of Baptist in Maine.
From the dissolution of the church in Kittery, no Baptists appeared in Maine for an interval of about eighty-five years. The principal causes which prevented their increase and public operation, undoubtedly, were wars and intolerance. From the commencement of colonization, till the termination of the "French war," 1763, hostilities were maintained on the soil of Maine, almost without intermission, which seriously embarrassed the settlements and choked emigration. When these scenes of blood were ended, the whole population of the province did not exceed twenty-four thousand. Among this number, there were, it is believed, some Baptist, but a spirit of despotism being kept alive by the clergy and civil authorities, they, if any, with other sects in the minority, dreading its violence, kept silence, or but privately gave a reason of their hope in Christ.
At length, the time to favor Zion came, and Mr. Joshua Emery, of Berwick, was the means which God now selected to introduce the sentiments of the Baptists, and to open the way for a public declaration of their faith in Maine. Mr. E. had been a Congregationalist, but convinced of the errors of that church, he withdrew his connection, embraced the faith and practice of the Baptists as more consistent and scriptural; and, although esteemed as a man of eminent talents and devoted piety, yet, on account of his new views, he was regarded, by the sect in power, with suspicion; and was, by way of irony and ridicule, called a "New Light." And so he was a New Light, indeed, a bright and a shining light. Mr. E., not intimidated or silenced by opposition, in 1768, invited the Rev. H. Smith, of Haverill, Mass., to visit Berwick. This Macedonian cry was heard; Mr. S. came to Berwick, preached the gospel of Christ to the people, souls were converted, and by him baptized and constituted into a church of Christ in gospel order. Opposition threatened to overthrow these incipient movements in Berwick, as it had done to the church in Kittery, but the corner stone was laid by an Almighty Hand. Opposition did more than threaten. Mr. E. and other of this infant church were, by the cruelty of an ecclesiastical hierarchy, unlawfully imprisoned, their property seized and sacrificed to support the intolerant spirit; but God having arisen in his might to build up his Zion, the glorious work advanced: Mr. E. became an active minister of the gospel, and the church in Berwick, like a fruitful vine in a genial soil, flourished, sending forth its branches into different and distant places.
Mr. Smith, encouraged by what he
[p. 355]
witnessed of the grace of God Berwick, and prompted by love to the cause of Christ, made frequent journies among the new settlements, and was therefore the efficient pioneer to the Baptists in the south-westerly part of the state. The next church which withstood the opposition, was gathered in Sanford, in 1772, although in its infancy it suffered much from the dominant power. In 1776, the Berwick and Sanford churches united with the Brentwood church, N. H., over which Dr. Shepherd, its founder, presided as pastor, and formed the union, called, the "Brentwood Conference." This conference was increased by churches successively added from Maine. William Hooper, of Berwick, was ordained pastor of the church in B., 1776, who was the first Baptist minister inducted into the holy office in the state. The materials for the church in Sanford were prepared by the blessing of God on the ministry of Rev. Walter Powers, and Peltiah Tingley was ordained pastor in 1772. The church in Wells was organized in 1780, and Nathaniel Lord, who had been the honored agent, under God, in laying its foundation, was ordained pastor at the time it was constituted. The first church in Shapleigh was constituted, 1781, and the second in S. 1785. These churches were gathered principally by the labors of Rev. N. Davis, who, after spending several years in the ministry with the first church, removed to Ohio. A church was constituted in Lyman in 1782, and Simon Locke was ordained as its pastor in 1783, and was continued in the ministry with them till his death, 1829. Thus churches and ministers rose simultaneously, and although they, as Baptists, were the sect in every place spoken against, and their progress confronted at every step by prejudice, slander, and ridicule, yet by the help of God they prospered.
These churches and ministers having united in the Brentwood Conference, it was deemed expedient to change the order and name of the union, which was done by organizing the New Hampshire Association, in 1785. The churches uniting, subsequently, with this association, being mostly from Maine, the churches from New Hampshire withdrew their connection, and the name was changed in 1819, to "York Association." Notwithstanding the various opposing influences with which this association had to contend, especially in the early progress of the churches belonging to it, the annual increase in numbers and influences has not been less than that of other denominations in their midst. In 1842, the Saco River Association was formed, and composed eighteen churches, with 1,226 members, previously set off from the York for that purpose.
While these cheering movements were multiplying churches and ministers in the County of York, successful attempts were made to carry the gospel into the almost unbroken wilderness farther eastward. In 1783, (Oct.) by an unlooked-for train of Divine providences, Rev. Isaac Case, of Rahsbath, Mass., was introduced to this new field. After a long and fatiguing journey, Mr. C. found himself among the new towns and plantations along the western banks of the Kennebec River, were, says Mr. C., "I found the field already white." Previous to the arrival of Mr. Case, the people in Bowdoin and vicinity had experienced a refreshing revival, by the ministry of James Potter, who embraced Christ in 1781, began to travel and preach his gospel, 1782, was propounded to a Congregational church in Harpswell in 1782; but with whom he says, "I neither felt union nor fellowship." About this time, Rev. N. Lord, of Wells, while on a preaching tour, heard of the gracious work in Bowdoin, visited the people, and preached two sermons, and the views of Mr. Potter, agreeing so perfectly with those of the preacher, he at once declared himself a Baptist, although he did not immediately become one by a public profession. Mr. Case
[p. 356]
found him toiling in this wide field alone, assisted only by the occasional preacher, and in him Mr. C. found a fellow-laborer indeed.In this vicinity Mr.C. spent several weeks, travelling from town to town, preaching, and visiting from house to house. The word of the Lord was quick and powerful, souls were converted in many places, and Mr. Case soon had the pleasure of baptizing "willing converts" in Harpswell, Bowdoinham, at Little River, and on Sabasdegan Island, where the work of grace had been glorious. Believing that a foundation for the Baptist cause was now laid in this vicinity, and that there were many important fields still farther east, Mr. Case left this to the occupancy of Mr. P., crossed the Kennebec River, 1784, travelled and preached till he arrived at New-castle, when he met two messengers with a Macedonian cry from Thomaston, a town on the western shore of Penobscot Bay, whom he immediately accompanied to T. where he was rejoiced to find that the Holy Spirit had anticipated their arrival by the commencement of a gracious work in the hearts of a few pious persons, who had been fasting and praying for a revival of religion. Mr. Case was encouraged in God. The first sermon he preached in the town was blessed to the conversion of three persons, and a special and extensive work of Divine mercy was subsequently experienced. Mrs. Oliver Robinson was "the first and only pious Baptist," says Mr. C., that he found east of the Kennebec River. There are now in Thomaston four flourishing Baptist churches, with more than seven hundred and fifty members.
As yet, there was no Baptist church east of York County. The church in Bowdoinham was constituted 1784, (May 24th) and on the same day, Job Macomber, from Middleboro', Mass., was ordained its pastor; and on the twenty-seventh of the same month, the converts in Thomaston were united in the fellowship of a church, and Mr. C. was elected their pastor. These churches were as central points of influences amid extensive regions destitute of the ministry, and as lights to guide the footsteps of the pious traveler in this lonely wilderness. In 1784, the Baptists on Sabasdegan Island, in Harpswell, and its vicinity were embodied into a church, and Mr. Potter became its pastor.
As one of the precious fruits of the revival in Thomaston, Mr. Elisha Trow was reclaimed from a state of wandering, became a Baptist, and immediately entered the ministry, and although a "hyper-Calvinist," his itinerant labors were eminently useful to the Baptist cause, especially in the counties of Hancock and Washington, east of the Penobscot River.
On the 24th of May, 1787, the churches, Bowdoin, Thomaston, and Harpswell, by their ministers and delegates, assembled in the dwelling-house of Rev. Job Marcomber, of Bowdoinham, and organized the Bowdoinham Association, by electing Rev. Mr. Case, Moderator; brother E. Kinsman, Clerk; and Mr. Potter, first Preacher. Although the association now formed was composed of but three churches and one hundred and eighty-three communicants, and although its first anniversary was accommodated in a private dwelling, it is said that the season was most refreshing. God owned their services, established the work of their hands, and by the conversion of one of Mr. M.'s daughters on the occasion, gave them a cheering testimonial of his approbation. This voluntary union of churches was formed under the influence of the purest feelings, and best of motives. As evidence of this, we quote an expression of their design, as found upon the records of the meeting:
"In associating together, we disclaim all pretensions to the control or the independence of particular churches. Our main design is to establish a medium of communication relative to the general state of religion, recommend such measures, give such advice,
[p. 357]
and render such assistance as shall be thought most conducive to the advancement, peace, and enlargement of the Redeemer's kingdom in the world."This design was truly catholic, and involved, in an eminent degree, a missionary spirit: nor was the resolution, implied in every idea of that design, forgotten, but has been received and adopted by all the associations which have arisen as the legitimate offsprings of this bodyBaptists now began to multiply, not only in places contiguous to these churches, but in more distant places. The labors of these pastors were not wholly confined to their respective churches, but were extended, by frequent missionary excursions, to benefit the destitute, so that within three years from the time the church in Thomaston was formed, there were persons united in that church who resided in Jefferson, Newcastle, Nobleboro, Waterboro, Friendship, Cushing, Warren, Union, Camden, Fox Islands, and Casterie, and some of these were at the distance of thirty miles from Thomaston. In all these places, interesting churches have long since existed.
The next special movings of the Holy Spirit in behalf of the cause, was experienced in Vassalboro, in connection with missionary efforts made by Rev. N. Lord, of Wells, in 1786. Several persons became Baptists, were baptized by Mr. Case, and constituted a church in 1788. This church constituted another central point of influence, around which other churches soon arose, as lights in the midst of darkness. Two of these early converts in Vassalboro, Nehemiah Gould and Jabez Lewis, were called of God to preach his gospel, thus providing the inhabitants of this wilderness with teachers from among themselves, who, having become acquainted by experience and observation with many of the peculiarities, embarrassments and trials in a new country, were well adapted to the wants and circumstances of the people. The like things occurred in many instances when the work of the Lord commenced in some distant spot where labor was not needed. Balltown, now the town of Whitefield, a settlement east of K. River, at a middle point of distance between Bowdoinham and Vassalboro, lying on a convenient route from Thomaston to either of these churches, was frequently visited by travelling preachers, and as a consequence, a church was gathered here in 1788, which was subsequently highly beneficial to the Baptist cause in that vicinity.
While these successful operations were carried on in the new settlements along the banks of the Kennebec and Penobscot waters, Rev. E. Snow was operating simultaneously and prosperously east of Penobscot. The fist church gathered east of the Penobscot River, was organized in Columbia, Washington Co., in 1788. Mr. Snow, found the people of Columbia under the influence of Armenian doctrines -- but their views soon became more orthodox, and the church became a New Light indeed, in a dark and almost empty spot, but its radiance was soon felt, causing the barren heath to send forth its fragrance to the skies. Subsequently, as in other places, so in this region, churches and ministers multiplies till almost every town in Hancock and Washington is occupied by the Baptists, and where are now two respectable associations.
The new settlements in Oxford Co. next began to attract the attention of the Baptists, and successful efforts were made among them at an early period in their history. Settlements were commenced in Hebron, Paris, and Buckfield, as early as 1780, and among the original settlers in Hebron and Paris, there were a few pious persons, who commenced holding meetings for social worship, before they were favored with the aid of any preacher. These hungry disciples, scattered in the lonely places of a newly opened forest, sighed for one to break unto them the bread of spiritual
[p. 358]
life. In 1789, in compliance with earnest solicitations, the Rev. Mr. Potter visited these places, and preached Christ to the people, which, together with the blessing of God upon the occasional labors of Elders Potter and Snow, subsequently performed, prepared materials for churches in each of these towns, which were organized during the year 1791, and in a few years were supplied with faithful pastors, under whose ministry they flourished, and were pre-eminently useful in promoting the Baptist interest in the northwesterly part of the State.During the first efforts of the Baptists in this state, churches increased numerically, much faster than ministers were multiplied to supply them with pastors, and a consideration of the increased wants of the destitute, prompted the ministers of the Bowdoinham association, at its third anniversary, (1789) to adopt a plan of voluntary supplies to the destitute; upon which plan, each minister, fired with love to Christ and zeal for his cause, pledged himself to supply a certain church or churches with preaching on some specified Sabbath or Sabbaths during the ensuing associational year. This was indeed a missionary enterprize, and it was entered upon with a spirit and sustained by an activity and perseverance compatible with the important object to be accomplished. The same plan of voluntary missionary operations was adopted in the New Hampshire Association in 1798; and in Lincoln Association, at its first meeting in 1805. Operating upon this arrangement, there was a more equal distribution of the necessary itinerant labors; the destitute churches, comparatively small and feeble, were encouraged and strengthened; new and flourishing ones rose into being adjacent to them; the more distant settlements visited and blessed with the good news of the gospel, and other central points of influence were created, which gradually increased the extent and usefulness of the denomination. In 1791, the churches, Lewiston, in the south-western part of Kennebec Co., Readfield, in central part, and, 1796, Clinton, on the extreme northern limit, were constituted; and, each occupying an important position, exerted a favorable and wide influence. In 1793, a church was organized in Noblesboro, a place of importance and of commanding influence in Lincoln Co. In 1794, a church was gathered in New Gloucester, one in N. Yarmouth, 1797, and, as the result of many persevering labors, one was organized in the city of Portland, 1801, to exert a strong influence on the cause in Cumberland Co. In 1795, a few Baptists appeared in the town of Bethel, in the north part of Oxford Co., who commenced the same year a united movement in that new and destitute section. In 1798, churches were gathered, in Farmington and New Vineyard, to be exemplary guides to the Baptists who were continually multiplying in the new settlements along the Sandy and Kennebec Rivers. A church was gathered in Cherryville, (1796) the most western town in Washington Co.; one in Eastport, (1801) the most south-eastern; and one in Mount Desert Island, (1799) where the Jesuits once erected their cross but in vain. And, in 1801, a church arose in Cornville, a small settlement in Somerset Co., and the most northern on the east side of Kennebec River. Many other churches were formed within the limits of territory encircled by the churches above named, previous to 1800. Ministers and Pastors also multiplied, who entered the field with the same spiritual zeal and persevering energy that urged onward those who preceded them. In 1804, there were in the Bowdoinham Association, 32 ordained ministers, and in York, 17; among whom were those whose names have been already mentioned, and Elders Simon Locke, Henry Smith, Wentworth Lord, William Stintson, Andrew Fuller, James Hooper, Thomas Green, John Tripp, Thos. Francis, Robert Low, Benjamin Titcomb, Sylv. Boardman, John Haines,
[p. 359]
and Thomas Macomber, who were distinguished for talents, clear and comprehensive doctrinal views, and for commanding and affectionate address.At the 18th anniversary of the Bowdoinham Association, (1804) a more systematic plan of missionary operations was deemed expedient, in order that the entire field lying before these servants of the Redeemer, and now open to them, might be successfully occupied. The plan of voluntary supplies, though vigorously and benevolently maintained, being fund too inadequate to meet the wants of the destitute churches, and to extend the work of evangelizing the new and rising settlements in the north and east, the Maine Baptist Missionary Society was therefore now formed, in which all the churches and ministers could cheerfully and officially co-operate. And to the untiring operations of this society the Baptists owe much, for their almost unexampled prosperity. Missionaries, by its direction and support, were constantly employed in different sections of the state, whose efforts, together with the faithful labors of the pastors, gave an astonishingly rapid increase of churches and communicants to the denomination. The Bowdoinham Association already increased to a large number of churches, and these scattered over a wide extent of territory, the distance being from one hundred to one hundred and fifty miles, and there being also several churches beyond these extremes, which, on account of the distance, were deprived of associational privileges, it was mutually agreed to divide the association, by setting off the churches east of Kennebec River, to form the Lincoln Association, which was organized at St. George, Lincoln Co., in Sept. 1805. A circumstance occurred at the next annual meeting of the Bowdoinham Association, (1805) having reference to this movement of the churches, which excited some feeling and interest, and is therefore deserving of a passing notice in this connection. The late Rev. Thomas Francis, then pastor of the church in Leeds, having an appointment to preach the introductory discourse, prepared a sermon or manuscript, from Gen. 32:10, "And now I have become two bands," with a view of preaching [reading] it before the association. This was, at that time, to the Baptists in Maine, truly a novel proceeding, but as Mr. F. was highly esteemed for his devoted piety, and for talents as a preacher, consent was given him to read his manuscript; and although it was regarded as unusually interesting and instructive, yet he had not the credit of preaching, but reading. The Baptists were conscientious in this particular. They believed that a warm hearted, pious, affectionate extemporaneous address, was better suited to the gospel and the people, than a cold, formal, lifeless, essay from of preaching. Extemporaneous preaching was therefore the manner adopted by the Baptists, and scrupulously maintained for many years; and it is now the decided opinion of many, that it would be eminently better for the cause of piety and truth, if manuscript preaching had never been introduced.
The early Baptist ministers in Maine were, in their religious faith, Calvinistic, while the more common sentiments of the Congregationalists and Free-will Baptists, were strictly Arminian. These sentiments were obnoxious to the Baptists, and to prevent their influence, the distinguishing doctrines of grace became their more familiar themes in preaching. Owing to this circumstance, a particular predestinarian faith characterizes the creeds of all the original churches, especially in the state. The spirit of ardent piety, nevertheless, has ever lived and burned in their hearts, so that, with some few solitary exceptions, the churches and ministers have been free from an Antinomian, an anti-missionary, and an Anti-working spirit. The meekness, simplicity, and godly sincerity of the Baptists, gained for them a power and
[p. 360]
influence which the cry of close communion, of election, and reprobation, could not successfully resist. For several years, the struggle between truth and error in many places was serious and sometimes violent; but in most instances truth prevailed, producing radical and important changes in the faith and practice of sometimes even whole communities, and thereby laid the foundation of many of the present flourishing churches. a detailed history of particulars relating to these changes would interest the reader of the sketches, but the brief limit of this article forbids the gratification. In some instances the change consisted in a renunciation of pedo-baptism and sprinkling as unscriptural; in some, only a reformation from Arminian notions and Pharisaical forms was effected; and in others, the change consisted in a reformation from both. A history of the church in Sedgwick would illustrate the power of that gospel baptism has over sprinkling; in Columbia, the doctrines of grace triumphed over Arminianism; and in Leeds, over Arminianism and pedo-baptism.[The writer of this article would here remark, that in the historical accounts he is preparing to give of the denomination in this state, will contain detailed accounts of these and the like changes as a brief sketch of each church, &c., will there be given.]
The Bowdoinham and Lincoln Associations moved o n harmoniously, holding a mutual and annual correspondence by their messengers and letters, each being cheered with a yearly increase. Six years from this first division, the Bowdoinham Association had extended its influence over the entire territory of Kennebec, Cumberland, Oxford, and Somerset counties, and numbered fifty-one churches. A second division being considered expedient, it was therefore now made, by dismissing the churches in Cumberland and Oxford, to form the Cumberland Association, which was organized at N. Yarmouth, Oct. 2, 1811.
Hitherto the rising Baptist ministry in Maine had enjoyed but a few facilities for mental culture, or for acquiring a knowledge of systematic theology; and many pastors began to feel the embarrassments arising from such deficiencies. The importance of providing a remedy became a subject of serious consideration in the Bowdoinham Association, in 1810. The desirableness of establishing a Literary and Theological Institution had, however, occupied the attention of some of the ministers several years prior to this time; but now, from a variety of considerations, such an Institution seemed to them not only an desirable, but even necessary. They saw the Baptists in the state rising into a large and enlightened denomination, and in the midst of a rapidly growing and intelligent population, where talents, science and intelligence, demanded an enlightened ministry. They saw, too, young men coming forth from the field, the work-shop and counting-room, animated with pious zeal, to enter the work of preaching the gospel. And now, to prevent the disadvantages of a limited education, and to qualify them to meet the intellectual and spiritual expectations of an improved society, something must be done, and something was done. After the appointment of a committee to confer with the brethren in the Lincoln Association, the subject was referred to the next annual meeting of the Association. At the next anniversaries of Bowdoinham, Cumberland, and Lincoln Associations, the subject was again agitated, and resulted in the appointment of a committee from each body, with instructions to unite in petitioning the Legislature of Massachusetts for the incorporation of such an Institution in Maine, and Rev. Caleb Blood, of Portland, was selected to present the petition to that body, This joint committee performed their duty, and in 1813 the incorporation was granted. Waterville was the place chosen for its location. It would afford us much pleasure to present a full history of this institution, but we can
[p. 361]
only add in this place, that here is the origin of he now flourishing college at Waterville, so well known to the readers of the Memorial. It was at first a Literary and Theological Seminary; -- in 1820, it was authorized by the Legislature of Massachusetts to confer degrees, and in 1821, it was allowed to assume the name of a College.Previous to 1805, the Congregationalists held the power of influence over the minds of the people in most of the towns in Hancock Co. along the eastern shore of the Penobscot waters. Baptist ministers, however, travelled among them occasionally, and preached the gospel as opportunity was afforded them, but opposition prevented their immediate success. At length, time and circumstances revealed the fact, that their doctrines were secretly and effectually preparing the way for their own triumph, and soon important religious changes were here witnessed. For many years, the Baptist cause progressed more slowly in Hancock and Washington, than in many other parts of the state, and yet, a sufficient number of churches existed to form the Eastern Maine Association, in 1818. It then composed fifteen churches,, and 1,042 communicants. This movement gave respectability, influence and encouragement to the Baptists in these counties; -- more ministerial labor was performed, a more general liberality and pious effort was now made, by private members, and by the blessing of God on these exertions, churches and minister multiplied in this body till 1834, when, by mutual action, it was divided to form two unions, by the names of Hancock and Washington Associations. The fist was organized at Trenton, 1835, and was composed of twenty-two churches, with 1904 members; the latter, ws organized at Columbia the same year, of seventeen churches, with 1203 members; -- since which, these associations have obtained a prosperity nearly equal to any others in the state.
As population increased, new towns multiplied in the north part of Oxford, in Somerset, and in Penobscot counties, and the increase of Baptist churches held a cheering ratio to the increase of these new fields. In Penobscot, the cause advanced prosperously, and the attention of the Maine Missionary Society, and of itinerant preachers, was attracted this way at an early period inn the history of the county. Rev. I. Case, Henry Kendall, Paul Ruggles, Thomas Macomber, and Benj. Bisbee, were among the fist ministers to carry the gospel in this vicinity. As the fruits of these labors, revivals became prevalent in the county, and churches rose successively in each of the most import towns, thus giving to the denomination in this county a pleasing constituency, and permanency. In 1826, the Penobscot Association was organized of twenty-two churches, with 800 members; and in twelve years from its formation, its nett [sic] increase was 1,396; when, in 1838, fourteen churches were dismissed from this body to form the Piscataquis Association -- since which, the two associations have increased numerically and in ability.
In the county of Waldo, Baptist churches began to appear at an early period, and to unite either with the Bowdoinham or Lincoln Association. With these associations they continued membership till 1829, when the Waldo Association was organized, uniting seventeen churches with 749 members. Although this body was small and feeble at its commencement, and has had to toil on amidst many disadvantages, it has, nevertheless, more than doubled its number of communicants.
In 1828, the churches in Oxford county took their dismission from the Cumberland Association, and united in forming the Oxford Association. Many of the churches in this association are also small and feeble; and being destitute of pastors, the association has obtained but a small nett increase since its organization. It has,
[p. 362]
however, increased from 1130 to 1703 members.In 1830, the Kennebec Asociation was organized, and was composed of twenty churches, mostly from the Bowdoinham Association. This association has flourished . Besides the advantages of several efficient pastors, the churches in this body have received important aid from the Rev. Professors and pious students in Waterville College, and has therefore become an active and interesting community of Baptists.
In 1824, the Baptists in Maine united in forming a State Convention, and in 1825 that convention assumed the responsibilities of the Domestic Missionary work. This convention brought into the missionary field the wisdom and energies of the whole denomination, and for several the work was liberally and zealously maintained. at length, owing to some peculiar embarrassments to which the convention was subjected, connected with the accumulated and continually enlarging work, and to the increasing amount of other business, coming under the cognizance and management of the convention, the responsibility of the domestic missionary enterprize was transferred back to the Maine Domestic Missionary Society, which now receives the entire management of the business, and is annually enlarging its means and resources of usefulness.
The spirit of missions that early waked the zeal of the Maine Baptists, was not satisfied with mere domestic efforts. The field, the world, was embraced in the command of Christ, and nought but their co-operation with those who entered upon the commendable work of evangelizing that field, could exonerate them from the guilt of indifference, in view of their obligations to Christ. As soon, therefore, as the American Baptist Board of Foreign Missions was organized, the Baptist in Maine united in the work, and the benevolent object is still sacredly and liberally cherished by them. Home Missions, the American and Foreign Bible Society, the Tract cause, and other Christian objects, are received by them with lively interest, and patronized by their beneficence. They were among the early promoters of temperance, of Sabbath Schools and Bible classes. In 1835, the Maine Baptist Sunday School Union was formed, and, 1836, S. School Unions were organized in most of the Associations, and schools are now maintained in most of the Baptist congregations in the state. In 1830, the Maine Baptist Education Society was organized at N. Yarmouth, which has been successful in aiding several young men in their endeavors to acquire a literary and theological education, who are now able and distinguished ministers of the gospel.
Within the last few years, ministerial and quarterly conferences, each embracing a much less number of ministers and churches than an association, have been formed in almost every section of the State, for the interesting purposes of promoting a more devoted and active piety in the churches, and of attending to the more local affairs of he denomination in these communities.
Previous to 1822, the Baptists had not the privileges of a Periodical Press in Maine, nor had they even then, one under their own supervision. At that time, the "Waterville Intelligencer" was commenced at Waterville, the columns of which were open to their communications, thereby it became a privilege of much importance, and was useful to the denomination. Its operation ceased, however, in a few years. In 1828, "Zion's Advocate" was commenced at Portland, and conducted by the faithfulness and prudence of Rev. Adam Wilson, who was both editor and proprietor. This paper, form its beginning, has been wholly sustained by the Baptists, and devoted exclusively to their cause. Although it was a consistent and useful herald of truth and righteousness, yet in a few years it was thought by some to be too "moderate and liberal"
[p. 363]
in its doctrinal character, and its columns kept too close from some of the causes of humanity in which some of the brethren felt especially interested. This feeling originated the "Eastern Baptist," a small, one-dollar paper, in 1835, which was published successively at Richmond and Brunswick, and was conducted principally by D. Nutter, L. S. Stevens, E. R. Warren, and R. W. E. Brown. In 1839, the Baptist united with the Advocate in one paper, and the editorial work was entrusted to Rev. Joseph Riker, who discharged the duties of that trust till the close of 1842. Rev. Mr. Wilson has since re-assumed the responsibilities of the paper, which is in his hands, rising in respect and usefulness.The statistics of the denomination have been continually changing, and on account of inaccuracies in the records of churches and associations, it is impossible to arrive at exact numbers. The best calculation shows that there have belonged to the denomination in the state, previous to 1842, something more than 44,000. Original members in the churches, a fraction less than 9,000; added to these churches by baptism, about 33,000; changes by dismssions and additions by letter, near 9,000; dismissions, to join churches out of the state, probably about 4,000; and the losses by exclusions and deaths, are in proportion as seven to about five and one-half. The following table will show the nett increase of the denomination for every ten years:
Year Associations Churches Ordained Communi- Ministers cants. 1785 1 6 4 unknown 1790 2 16 10 617 1800 2 51 31 2,314 1810 3 125 85 6,675 1820 5 168 110 9,640 1830 9 215 147 13,266 1840 11 261 181 20,490 1842 13 281 203 22,071
==================== [From a photocopy of The Baptist Memorial and Monthly Chronicle, NY, December, 1843, pages 353-363. The author's name is not given; the editors of the journal were Rev. Rufus Babcock and Rev. J. O. Choules. Scanned and formatted by Jim Duvall.]
More Maine Baptist Histories
Baptist History Homepage