Mormon Classics | Spalding Library | Cowdery's Bookshelf | Newspapers | History Vault
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Amos S. Hayden (1813-1880) History of the Disciples... (Cincinnati: Chase & Hall, 1875) |
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Wm. Baxter's Life of Walter Scott | The Millennial Harbinger | The Evangelist
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CHAPTER V. Henry -- Origin of the church in Braceville -- Sketch of Marcus Bosworth -- Biography of Jacob Osborne. BRO. SCOTT began his great work in Salem, Columbiana County, in April, 1828, going from his stirring meetings in Austintown and adjacent regions. Prejudice preceded him, raised by the misrepresentations of Rev. Vallandigham, a Presbyterian minister, of New Lisbon, the father of Hon. C. L. Vallandigham, of later and wider notoriety. He came and warned the people against that "apostate" Scott; declaring that he gave out that he would forgive the sins of the people, with other statements equally false and ridiculous. A. G. Hayden, residing in the vicinity of Salem, fell in with Scott at the residence of his father, Samuel Hayden, in Youngstown. By him Scott sent an appointment to Salem. He came, and opened to a full house the watch-cry of the campaign, the word of the Lord and pentecost. It was heard with mingled delight, wonder and doubt. People rapidly took sides, some in favor, some against the new doctrines, as many regarded them. "Why was this not found out before?" was the cry of many. "I know not," it was replied, "except that the time is only just now come for these truths, so long hid from our eyes, to be found out." "But if it is true," said others, "our preachers would have seen it long ago; it would not have been left for Campbell and IN THE WESTERN RESERVE. 117 Scott to find it out at this day." "Yes," it was answered, "just so objected all the Catholic clergy to Luther and the old reformers." The news spread, and converts were multiplied. In ten days he baptized forty souls. The leading Baptists were delighted. Polly Strawn, David Gaskill, and others, came forward with all their influence in favor of the work. Singing and prayer till midnight was heard in many dwellings. The converts were received to baptism on the confession of their faith in the Lord Jesus Christ, without the usual routine of telling an "experience," and a vote of the church. On a set day, Scott called them all forward to be received as members of the church. After many exhortations, the question was propounded to the church for the reception of the converts into fellowship. It was unanimously responded to in the affirmative; and this great effort, crowned with such blissful results, was about to be sealed up in peace and complete harmony. No creed had been presented for the converts to subscribe. They were baptized as converts to Christ; and in this solemn ordinance they had, as the apostles expressed it, "put on Christ;" to walk in him in all the experiences and duties of a new life. None had demurred, and Scott, feeling that Christianity had now completely triumphed over party, exclaimed, "Who will now say there is a Baptist Church in Salem?" This gave the alarm. Some of the old leaders thought he was building up the Baptist Church, while in reality he was employed in a much broader and diviner work, that of bringing sinners unto Christ 118 EARLY HISTORY OF THE DISCIPLES Jesus, regardless of party names, lines, or limits. The dear name and cherished forms could not be relinquished. Then followed a reaction--a revolution. Then came conclaves, conferences, private and protracted. Mrs. Strawn, a lady of remarkable ability, and a tactician of much shrewdness, was especially active in this crisis. Some Presbyterians sympathized and aided to push the car backward. The old regime was restored, and the order was issued that all the new members must appear on church-meeting-day, relate a "Christian experience," and come in by the regular way, as members of the regular Baptist Church. This was all strange and unexpected. The lambs wanted a sheltering fold. Synods and investigation committees were to them unfamiliar and repulsive. They were disheartened. They scattered; some went into other churches, some gave up in sorrow, a few submitted to the orders in counsel, and entered by that door into that fold. Out of this action arose the "Phillips Church," three miles south of Salem. Robert P. Phillips, a man of strong will, and an influential citizen, learned the gospel of Scott, and, with his family, was among the converts. The difference between the gospel and all party unions was clear as a sunbeam to him; and with an open protest against putting a yoke on the disciples, he and others drew off and stood aloof. But they were far from giving up their faith and hope. He opened his own house where the lambs found shelter. Preachers came: Geo. W. Lucy, J. E. Gaston, J. H. Jones, Whitacre, and many others; and soon a light sprang up which has continued to this day. IN THE WESTERN RESERVE. 119 Hayden could sing, and soon he was called to be a leader. They organized as a church in the summer of 1829. The unstinted hospitality of Phillips and other brethren, for many years made a home for the itinerant proclaimers of the word of life; and aided by Hubbard, Allerton, Finch, Hartzel, and Schaeffer, from Deerfield; by Hayden, Henry, Bosworth, and Applegate, and not a little by George Pow, of Green, this united and affectionate band of Christians became a strong and ruling church. It would take a page to record all who have reaped in this field, and who carry the kindnesses of this church in happy memory. In later years, H. Reeves and S. B. Teagarden have labored there with success. With Bro. White as associate overseer, and such men as Abram Shinn as deacons, this church has won a reputation for "durable riches and righteousness." "Every wise woman buildeth her house," says Solomon. This church has had a number of "wise women," to whom is due no small share of the credit of building up the Lord's house. To their prudence, piety, sound judgment, and perseverance, much more is owing than will be known till the day of judgment. After a few years the effort was renewed in Salem, and a church established. Bro. Geo. Pow rendered effective service in planting it, and Alexander Pow also, who is a pillar in the congregation. The brethren, with enlightened liberality, have erected a large, substantial and commodious house. The congregation, under the care of Bro. Spindler, ranks among the most permanent of the churches. Bro. Geo. Pow, of Green, was long a leader and a stay of the churches in Columbiana County. He 120 EARLY HISTORY OF THE DISCIPLES was a good scholar, and endowed with a breadth of good sense and candor, which made him superior in counsel. Critically read in literature, and especially in the Holy Scriptures, his speech was remarkable for correctness and richness of instruction. His recent death has left a void which a generation will not repair. The church in Green was much indebted to his wisdom for the strength and prosperity to which it attained. THE CHURCH IN CANFIELD. This church was formed January 12th 1822, in David Hay's dwelling-house. Thomas Miller was the officiating minister. Deacon Samuel Hayden, William Hayden, and John Lane, from the church of Youngstown, and Elijah Canfield, Palmyra, were the counsel. The church was moderatively Calvinistic; progressive in spirit. The principal members were David Hays, William Dean, with their families, H. Edsell, Turner, Wood, and Myron Sackett.In June, 1829, the following entry is made in the church record: "The Baptist Church, constituted in 1822, so continued till 1829. During this time, the brethren in attending to the Word of God in search of truth, began to doubt the propriety of having creeds, or articles of faith, as bonds of church fellowship. The result was, throwing them away as useless, believing the Scriptures sufficient to make us wise unto salvation through faith in Christ Jesus. We adopt them as our rule of faith and practice." In the winter of 1827-8, Bro. Scott opened, at Simmons Sackett's, the plea of the ancient gospel. The second chapter of Acts, the opening of the IN THE WESTERN RESERVE. 121 kingdom was his subject. He simplified, and enforced it so pointedly that all saw, and most, on examination, accepted the truth. He showed that all parties have the elements of the gospel but differently arranged; and that as the same letters would spell different words, according to the arrangement of them, so these gospel themes, set forth in one order, formed one theory on which one sect was built; in another order arose another sect. He contended ably for the restoration of the true, original, apostolic order of them, which would restore to the church the ancient gospel as preached by the apostles. The interest became an excitement. All tongues were set loose in investigation, in defense, or in opposition; which foreshadowed good results. Nothing so disastrous to the sailor as a dead calm. Let the vessel heave under a tempest rather. The Bibles were looked up, the dust brushed off, and the people began to read. "I do n't believe the preacher read that Scripture right." "My Bible does not read that way," says another. The book is opened, and lo! there stand the very words! In the first gospel sermon, too--the model sermon--as what "began at Jerusalem" was to be "preached to the ends of the earth." The air was thick with rumors of a "new religion," a "new Bible," and all sorts of injurious, and even slanderous imputations--so new had become the things which are as old as the days of the apostles. Scott's sermons gave a mighty impulse to the work. Many converts were gained for Christ. Some of the old members received them with caution, but the church made them welcome, and, ere long, by the 122 EARLY HISTORY OF THE DISCIPLES prudent exercise of Christian forbearance, they were, like "kindred drops," all "mingled into one." Mr. Scott was often eccentric; but he possessed the talent to sustain himself and turn his eccentricity to good account. On one occasion, when the whole country around was almost tremulous with the excited state of feeling, he managed to slip into the assembly unobserved, and seating himself far back with his cloak well about his face, and his broad-brimmed hat well drawn down, he sat listening to the remarks of the assembling multitude. The reader must remember, as an excuse for the darkness of the room, that the candle was the "light of other days." The illuminating oil still lay concealed in God's great cellar. One man says, in a low tone: "What do you think of Scott?" without waiting a reply, "I never heard such a preacher; he is hard on the sects, but he has the Bible on his tongue's end." Another: "I never read such things in the Bible as he is telling us." His quick ear was catching these "droppings" of the people. The room became packed. "Do you think the preacher is coming?" inquired one. "I wonder if he will not disappoint us to-night?" Then rising to full position, still sitting on his seat, laying back his cloak and removing his hat, Scott cried out in his magnificent voice, "And what went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out to see? A man clothed in soft raiment? But what went ye out to see? A prophet? yea, I say unto you, and more than a prophet." Matt. xi. Then with a sweep, and brilliancy, and point that astonished and instructed all, he discoursed on the ministry of John the IN THE WESTERN RESERVE. 123 Baptist; the preparation of the gospel; the introduction of Jesus by him to the Jewish nation; and carried his audience up to the crucifixion, the resurrection and coronation of the Lord of glory, and the descent on Pentecost of the Holy Spirit, with the grand events of that "notable day of the Lord." It is needless to pause and describe the wonderful effect of this sudden outburst and powerful rehearsal of the gospel upon his astonished auditors. There were members here of sound judgment, conservative, but progressive and thoroughly settled in the conviction that the Holy Scriptures were a perfect as well as inspired guide. It is not surprising that with such a people the preaching of Scott was held under cautious examination. All opposition subsided, however, when they saw the new converts "full of joy and the Holy Spirit," and when they saw the Scripture language warranted the practice introduced by the preacher. Such men as the Deans -- father and sons -- David Hays and Myron Sacket were just the men for a new movement; slow to start, but firm as a rock when convinced. These, with the devoted Ezra Leonard, and a number of women, such as those of whom Paul makes honorable mention, formed a society as firm and intelligent as any on the Reserve. It is to be regretted that history, dealing chiefly with the outward, sensible phenomena of a movement, fails too frequently in presenting the subjective part -- the mental and emotional struggles -- in which the visible and tangible facts originate. These heart conflicts and battles of conscience, are often in the highest degree instructive. Fortunately we are able 124 EARLY HISTORY OF THE DISCIPLES to give something of this inner history of one of these original members of the church in Canfield: Myron Sacket descended from Presbyterian ancestry, in Warren, Ct. He was early in Ohio. He helped to build the first meeting-house in the center of Canfield, which was erected by the people of his ancestral faith, and in which he piously hoped to be a life worshiper. In 1817, he was married to Miss Orpha Dean, of Baptist principles, and equally conscientious. The discrepancy in their views was a trouble to them; and they sought to reconcile the disagreement, each honestly supposing the other would yield to increased light. He brought pamphlets and sermons, which she read and considered; she resorted to the word of the Lord in its plain teaching on the subject of baptism, and the subjects strictly entitled to it. Sacket was disinclined to discussion, a man of quiet and peaceable, though of very firm habits of mind. He became so aroused to the investigation that he opened his Bible anew. He read the New Testament twice through to find infant baptism, noting carefully every thing bearing on the subject. Many times he turned back and re-read, fearing he might have passed by it. Disappointed and grieved, yet loving the truth rather than the accepted convictions of early training, he resolved now to read it for a far different purpose -- which was to learn what are the teachings of the Word of God on the subject. The result was a clear and satisfied conviction that the New Testament contains no trace or evidence of authority for that practice. The struggle was hard. The very firmness of the man, which made him a pillar for long years afterward, made the transition difficult. But the conclusion, finally reached, was never reversed nor regretted. Both himself and wife, now one in faith as well as in matrimonial union, put on Christ in his own holy baptism, on the same day. This was in 1819. IN THE WESTERN RESERVE. 125 After Bro. Sacket had accepted Baptist principles, an uncle from Connecticut asked him how he could degenerate from the principles of his parental belief to unite with the Baptists, a people of much lower grade of learning and position? His answer was significant: "I read and carefully studied the Word of God for light, and finding no support for those principles I was compelled to give them up." Few men ever rendered more efficient and substantial support to the cause of the primitive gospel. His house was long a home for the people of God. The terms, "meekness and fear," applied justly to him. He was slow to accept the light which Scott brought, but step by step he came with the wealth of a ripe Christian experience and sound judgment; and was ever afterward unfaltering in its support. This church continued to meet in the north-west part of the township, where they built a comfortable meeting-house. At this period, William Hayden was a member of it, though his residence was in Austintown. In the month of May, 1828, the congregation, after full proof of his abilities in public speaking, and recognizing his zeal and knowledge of the Scriptures, gave him their sanction and approval as a minister of the gospel. Thus licensed and commended to other churches, he gave himself more diligently to the work. The eminence which he subsequently attained, justified this action, and vindicated their discernment of his improvable gifts. In the same vicinity there was forming a community known as "Bible Christians." Wm. Schooley, living in Salem, was their principal preacher. These two churches -- the "Christians" and the Disciples -- became better acquainted; and Bro. Schooley 126 EARLY HISTORY OF THE DISCIPLES himself having united with the Disciples in Salem, these communities united as one brotherhood in Christ; thus giving a practical illustration of the union and co-operation of Christians on the original foundation. The Flicks, the Shattoes and all, about twenty, were enrolled with the Disciples, as one people in Christ. This event took place January 23, 1830. This church was never very numerous, about seventy being the highest number. But they kept up a respectable visibility many years. Their record for the great yearly meetings of the Disciples of the county, is highly honorable. Like many others, she has brought multitudes of converts to the fold of Christ, and has sent out her sons and daughters to carry on the good work in other lands. The church in Center, Rock County, Wisconsin, is a planting from Canfield. The Parmelys, the Deans, Orsemus and his family, while weakening this by their removal, greatly strengthened that church. In the fall of 1827, some time after his appointment as the evangelist, this church moved Bro. Scott's family into their midst, and contributed liberally to their support. Scott bought, and built a house, intending this as a permanent residence. But his changing field of labor altered his plans. The home talent of the church has always been her chief reliance for edification. But for many years she had the labors occasionally, and sometimes statedly, of the preachers of the county. As several families resided at and near the center of the township, the church gave consent for them to form a separate congregation. Accordingly, in the spring of 1847, about twenty associated themselves IN THE WESTERN RESERVE. 127 together in that relation. They were organized by Bro. J. W. Lanphear. J. M. Caldwell and Andrew Flick were elders; Walter Clark and John Flick, deacons. They were aided by the labors of Brethren Pow, Applegate, Belton, Phillips, John Errett, Dr. Hillock, White, F. M. Green, Van Horn, and Edwin Rogers. The church, in the north-west part of the township, reduced by removals -- the old members having all gone over the river into the promised land -- after struggling in feebleness for awhile resolved to unite with the body at the center. This union was effected October 6, 1867. THE CHURCH IN AUSTINTOWN. was constituted June 16, 1828. The remains of the Baptist church, once flourishing, lay in a waste and decaying condition over portions of Youngstown and Austintown. In the winter of 1816, a revival occurred under the labors of Elder Joshua Woodworth, a humble and devoted minister. About forty were converted; among the converts were William Hayden, then a youth, and others, still younger, of the same family. The counselors of the church thought it necessary to have the young converts instructed in the "doctrines" of the gospel, "election," and kindred themes. So the faithful minister, loved as a father, was dismissed, and Wm. West was called. He was more learned, but straight, cold, Calvinistic. Under his reign the kingdom was dissolved. Zeal languished under doctrinal sermons. -- Discipline went by rule rather than by love. Covenant meetings became courts. Appeals were taken, and128 EARLY HISTORY OF THE DISCIPLES counsels called. The lambs fled from the fold; conversions ceased; the light grew dim, and the church had but a name to live. Elder West was still in the community when Bro. Scott opened the gospel plea there, and opposed his work. The following sketch of affairs there is from the pen of Walter Scott: "When called about two years ago, I found the church in a state of entire prostration. For four years they had not eaten the Lord's Supper; all was delinquency--a perfect web of wickedness, the like of which I never had seen. It was an involved labyrinth of personal and family quarrels. For about three weeks I strove to disentangle the sincere-hearted, but in vain. Strife is like the lettings out of water--what is spilt is lost. When the threads and filaments of a quarrel have forced themselves like waves over the whole body ecclesiastic, that body should be dissolved. We accordingly looked upon this institution to be entirely lost, and began to preach the ancient gospel--the word of the Lord as a hammer and a fire. All hearts were immediately broken or burnt; and of that sinful people there have been immersed nearly one hundred and fifty individuals. These have become a church, and are walking in the commandments and ordinances of the Lord, blameless, as I hope. The Scriptures are their sole authority, and they have three bishops, bold in the Lord Jesus, and five deacons." The religious awakening which restored the church, or rather built it anew on apostolic foundations, began in Austintown, in February, 1828, soon after the great meeting in Warren. A young man by the name of Asa Jones became serious, and, expressing a wish to become a Christian, Bro. Bentley was sent for. He preached in the school-house where William IN THE WESTERN RESERVE. 129 Hayden was teaching. When the sermon closed, an opportunity being offered, the young man arose, declared his purposes, expressed much joy in believing, and appealed to his friends to follow him to Jesus. Next day, Bro. Bentley preached and baptized this person and eight others. John Henry and his wife were of the number. Bentley returned home, but a work had commenced which was soon to become wide and general. The converts were clear in their conversion, and active. William Hayden was greatly delighted by the conversion of his particular associate and neighbor, John Henry, a man of great weight in the community, and possessed of abilities, which Hayden clearly foresaw would be likely to turn to much usefulness. About three weeks after this, Scott sent an appointment to preach in the "Jones' school-house." He came Wednesday the 19th of March. A full house was in waiting. He hurried his audience to the line of decision, classing all the world in two parties -- Christ's and the devil's. He laid the foundations of Christ's kingdom in the grand affair of his death, burial, resurrection, ascension, coronation, and the inauguration of his reign on earth on the day of Pentecost. Among the startling utterances of that sermon, he said: "We can have a revival of religion whenever we want it! Strange! strangely marvelous! Differing wide as the heavens from all we had ever heard! Can we obtain this glorious prize--regeneration, pardon, and peace?" Thoughts hurried to and fro, as Scott talked on and showed that Christ's work was finished, his sacrifice complete, 130 EARLY HISTORY OF THE DISCIPLES the "oxen, and fatlings were killed," the table was spread, "all things are now ready," and had been ready for eighteen hundred years--nothing now but for sinners to hear, and come, and find a welcome to salvation by the Master of the feast. This was gospel. "Why have I been waiting so long? why has no one ever told me that before?" Thus reasoning and feeling, five came to the decision and yielded. That night the crowd was increased; and next day, March 20th twelve of us were by his hands lifted into the kingdom. The whole country was in commotion. Converts came at almost every meeting. But the excitement was to become higher, and to penetrate a new class of society, as I proceed to relate. AYLETT RAINES AND THE RESTORATIONISTS. While Mr. Raines was on his tour preaching, and previous to his baptism by Bro. Williams, he came to Austintown. It was in April. He already had a high reputation, especially among the Restorationists, who were numerous. News circulated that he was coming to preach his renunciation of Universalism. A crowd assembled and filled the house. He opened on the mission of the apostles as the embassadors of Jesus Christ, the authorized expounders of his will. Their preaching was the commission carried out according to Christ's will and intention; as they were not only commissioned by him, but miraculously assisted by the Holy Spirit, so that their preaching, as reported in the book of Acts, is the full, complete, authoritative guide in preaching the gospel, and receiving sinners to the church; that as they, in theIN THE WESTERN RESERVE. 131 opening of their mission on pentecost, and always afterward throughout the world, preached to the believers that they should repent and be baptized, in the name of Christ, for the remission of sins; this is our model to the end of time, and, consequently, no preaching which differs from this model has any authority in the Word of God. He concluded his long and argumentative discourse in these words: "My friends, I find myself in a strait; I am shut up in a dilemma; and I can see no way out, with the Word of God in my hand, but through the obedience of faith in baptism. If any of you can see any other, I implore you in the name of my Master to show it to me." The sensation, which was perceptible in the beginning of the sermon, grew in intensity as he proceeded, till it heightened to a tumult. As soon as the meeting closed, persons who had come in big wagons, and had brought their chairs into the house for seats, jerked up their chairs, started over the benches, and hurried to their homes. The medicine was working. The patients were bilious. The remedy was heroic. Raines was calm. The Disciples were happy. The Universalists, who composed the larger part of the assembly, were disappointed, grieved and chagrined. Their champion had left them and gone over to this new and specious heresy. We can not have it thus; we will not stop and reason calmly with him and show him his error, as he earnestly besought us. "To your tents, O Israel!" The very horses felt a touch of the excitement of their drivers! That discourse worked miracles; that is, if conversion, as we had been taught, was in every case a miracle. It had driven nails in sure places, "as nails 132 EARLY HISTORY OF THE DISCIPLES fastened by the master of assemblies." Eccl xii: 11. William Hayden preached in the afternoon the same day, and baptized several converts. The church of Austintown was one of the first in north-eastern Ohio, built on "the foundation of the apostles and prophets, Jesus Christ himself being the chief corner." The day appointed for collecting the disciples as a church of Christ was fair, and a large assembly convened. Scott, Bentley, and Raines were present. After a discourse in the house, we were called out upon the green in front of it. Here all the disciples, one hundred and ten in number, were disposed in a large circle. A space was open on one side of about twelve feet, in which stood the preachers. Thus, each member, with his right hand clasping the left of the one next him, so stood, that he could see all the rest, and also the brethren to whom we owed so much under Christ, and who were, in the most solemn manner, about to form and declare us an organized church. Each of the preachers, in turn, addressed us in the most earnest exhortation, in the things pertaining to the duties of this new relation, while all stood uncovered under the open canopy of heaven. Then followed a prayer by Bro. Scott, imploring blessings unbounded and unending from the divine Head upon every member of his mystic body. Then the hymn:
"Lo! he comes, with clouds descending, IN THE WESTERN RESERVE. 133 after, Alexander Spears was chosen to the eldership. BIOGRAPHY OF JOHN HENRY. To few men has it been grafted to gain such a celebrity in so short a time as was won by this gifted man. His public ministry was only a little over thirteen years, in which time his personal labors extended from central Ohio to central Pennsylvania, and into Virginia; and his fame spanned the continent. In all that constitutes brilliancy, dash and boldness, he was a very hero. He was born in Chartiers township, Washington County, Pa., October 1, 1797. It is declared of him that he sung tunes when not a year old, but he did not talk till he was four. He came with his father, Francis Henry, to Poland, Ohio, April, 1803. He married Miss Jane Kyle, January 10, 1822, and settled on new lands in Austintown the next spring.He was a leader in every thing he undertook. In the days of military training, he was music-major of regiments. A few blasts of his bugle would start up every soldier, and the exact time of his movement infused martial valor into all around. When he turned to the Lord he quite abandoned this practice, and turned his musical talents, which were of a high order and well trained, to gather and lead the bannered hosts of the Lord. As a farmer he did more work than any other, save one man. He excepted William Hayden. He played on nine kinds of instruments; his favorites were the violin and the clarionet. He was trained under the strictest rules of Presbyterianism. As the "Christian Baptist" appeared, William Hayden passed the numbers over to the hands of his friend Henry, whose penetrating mind grasped the great principles it unfolded. He was ripened for the sickle of truth, so that when Bentley came, he and his faithful wife were among the converts--the first fruits of a large ingathering. The writer has the most vivid recollection of the scene, as the excellent 134 EARLY HISTORY OF THE DISCIPLES Bentley, tall and venerable, led this man of commanding form, who stood six feet two inches, then in his thirty-first year, and laid him beneath the waters of baptism after the example of the Lord. He gave himself at once to the diligent study of the Bible. He read little else, he studied nothing else; except, perhaps, church history. His taste was for history, and his sermons were largely historic recitals of the life and work of Christ, and the preaching of the apostles, with historic illustration from the Old Testament, delivered in so fresh, forcible, and fluent a style, that as a speaker, few equaled him in instructive and entertaining discourse. But the power of his sermons was much in the authority with which they were spoken. Without any of the studied arts of oratory, he often moved on great assemblies with a mastery that chained attention for two hours. Without rhetoric, his speech abounded in fine tropes, especially in metaphors; and not unfrequently he arose to a pomp of diction equaled only by the finest orators. In person he was tall, rather spare, with sandy complexion and sharp features, quick in movement, as in the operations of his mind, and when he walked he planted his feet with a tread which showed the firmness of the man. Cheerful, at times almost to levity, very social, kind hearted, and with wit like a polished rapier, whatever "his hand found to do he did with his might." He was in Smithfield, Jefferson County, when he was informed by a special messenger, March 12th, of the supposed fatal sickness of his wife. He would have started after the night meeting for home, but friends interfering, he rested a time. Before day dawned he was in his saddle, and that night, the 13th, he was at home; a distance of seventy miles. The Yellow Creek was so high it nearly swam his horse. He watched his wife most assiduously, and saw her recovery; then fell a victim to the same disease, typhoid fever, after sixteen days' sickness, May 1, 1844. IN THE WESTERN RESERVE. 135 His work is interwoven with the groundwork of this cause through the whole Western Reserve. Though uncultured, he was not rude. He was high-minded and honorable, and immensely popular with the people. In the early day he and Mr. Campbell met at the Plains-meeting-house, near Minerva. Many had never seen either of them. Henry preached in the morning, and the people thought it was Campbell. After an interval Mr. Campbell preached, and many of the hearers said: "We wish that man would sit down, and let Campbell get up, for he knows how to preach!" There was lamentation in all the churches when he died. The feeling is well remembered and distinctly defined. It was less a murmuring, than a deep, sad, silent grief. Bro. Campbell wrote of him at the time: "Bro. John Henry, as a preacher of a particular order of preachers, had no equal -- no superior. He was not only mighty in the Scriptures as a preacher and teacher, but was also eminently exemplary in the social virtues of Christianity. His praise is in all the churches in the Western Reserve and circumjacent country." He, was bold, brave, fearless, cheerful and animated; the life of society, humble, generous, and of unfeigned faith; of great power, of tremendous force, and mighty and eloquent in the Scriptures; he "hewed Agag in pieces, and slew kings in the day of his wrath." All prized and honored him, and the remembrance of him stirs the fainting purpose to unbounded courage. Hundreds yet remember him, as with more prowess than the Knights of St. John, he would return from a successful charge, victor over legions of the king's enemies; and the blasts of his triumph gave courage to all the faint-hearted. Though not always discreet, his bravery was of the first quality. He never lifted his spear but in victory. His enemies gathered near to behold the agile dexterity and massive power with which he felled to the ground the foes of God. 136 EARLY HISTORY OF THE DISCIPLES His memory was as capacious as the Mediterranean. Eminently was he, as the orator has it, the "man of one book." The Bible was his store-house, his treasury, his exhaustless fountain. He read it morning, at noon and night, and all he ever read he remembered. He could repeat it by chapters and by books. It was his book of history, of archæology, of travels, of biography, of incident, event and anecdote, of moral power and religious persuasion. Nothing in society for which he found not a counterpoint in that Daguerrean gallery of all truth, all duty, all motive. Brief and brilliant his career. The most loved him -- all beheld him with admiration. All love to cherish and honor his memory, while within a narrower circle, sacred and still as where mourners move, he is the idol of an affection next akin to the feeling that worships. Forty-seven years the church in Austintown has stood against all the forces arrayed against it. It has never ceased to meet, except by voluntary adjournment, to attend the yearly meetings. Under the wise and careful eldership of Bro. Ira McCollum, one of its charter members, and Bro. Joshua Kyle, who for many years have held the helm, she has kept her course steady and constant toward the harbor. NEWTON FALLS. The church in Braceville and Newton Falls was formed on Baptist principles, early in the year 1820. The origin of it, and the history of Marcus Bosworth, can not be dissociated.Bosworth was born in Plymouth County, Massachusetts, July 11, 1794. He married Miss Elizabeth Ward, September 9, 1814, and came to Braceville, June, 1816. In the year 1818, a revival occurred among the IN THE WESTERN RESERVE. 137 Presbyterians, and Bosworth and his wife were among the converts. Though trained up in the Baptist order, they were willing to worship with the Presbyterians, and they searched diligently the word of God for sprinkling as baptism; but they found it not. In the fall of 1819, Thomas Miller, a Baptist minister, preached at Esq. Johnson's house. By him, Bosworth and his wife were baptized. "The happiest day of our lives," said the venerable sister Bosworth, who, at the age of seventy-one, recited these scenes. Next year, under the labors of Mr. Miller, was formed the Baptist church in Braceville, which called Bro. Bosworth to act as deacon. Active and warm-hearted, he improved so rapidly in speaking that the church encouraged his aspirations to higher usefulness. He yielded to this decision, and as much as the care of his farm would permit, he gave himself to the ministry of the word. Bosworth attended the ministers' meeting in Warren, October, 1821, and there made the acquaintance of Mr. Campbell, and heard much from him on a return to original Christianity, in its form, teaching, and models, as set forth in the New Testament. His receptive mind heard attentively and with little prejudice. Yet he prudently held these views subject to further consideration. The removal to Braceville, in 1825, of Jacob Osborne, gave a fresh impulse to the scriptural investigations already advancing. Meanwhile Bosworth's improvement of his gifts in public discourse continuing to be satisfactory, he was ordained as a preacher of the gospel in October, 1827. Adamson Bentley and Sidney Rigdon were called by the church as the council on the occasion. Bro. Bosworth gave himself ardently to the work of preaching. His heart was all aglow with the love of souls, and many were turned to the Lord by him. He traveled much in other counties and other States; yet he worked on his farm when at home, to support his family. Preachers received little in those days for their labors. 138 EARLY HISTORY OF THE DISCIPLES Sometimes, in a long trip, he got less than the cost of shoeing his horse. It was the fault of the times that Bosworth, Alton, Applegate, Collins, and quite all the early preachers were suffered to go to the warfare at their own charges. A good wife at home, and a good Father in heaven, kept Bosworth in his saddle. Yet he was much at home, to lead his sons in the needful industries of the farm. For many years coming guests enjoyed the bountiful hospitalities of his home. He was constant in prayer. He maintained worship daily in his family. His wife frequently heard him in prayer when he thought himself secluded. He often prayed in his house after the family had retired. He was abundant in labors. He saved not himself, that he might serve the Lord and bless his family. No man need be more tender or amiable in his home. He rode sometimes from New Lisbon home, a distance of about forty miles, after meeting, reaching home past midnight. He was very feeble a year or more before his decease. In the fall of 1846 a cough settled on his lungs, which never left him. June 10, 1847, in the calmest repose in Jesus, he gave his spirit to his God. He was a most agreeable, companionable man, easy and fluent in conversation, mirthful at times, but never trifling. His preaching was more exhortational than argumentative. Frequently his whole audience were in tears, while his own came unbidden, and fell as the rain on roses. He moved amidst new converts. His persuasive appeals to the converted to manifest in their conduct their new life in Christ were most earnest and effective. A godly man with scarce a foil in the bright picture of his life. At one time he visited a fellow-member of the church, and the conversation turned on the design of baptism as set forth in Acts ii: 38; that it is to put the believing, penitent sinner in possession of the IN THE WESTERN RESERVE. 139 joys of pardon through the divine promise. The man could not be persuaded to accept the testimony of the Holy Scripture, and he replied: "You may bring as many Scriptures to prove it as you please, I will not believe it." Bosworth turned away, sad to see men hopelessly, wedded to their views and traditions, beyond recovery by the power of the word of God. Once a Baptist minister paraded himself in front of him, prepared to take notes of his sermon, probably expecting to intimidate the preacher. Bosworth felt a fresh inspiration, and being a clear and rapid speaker, he gave forth his discourse in such copious fullness, the minister failed to keep in sight of him. After the meeting, being asked to show his notes, he turned away, saying, "they are very general, not very plain!" Though the church in Braceville was originally Baptist in name, its creed was not held rigidly. Love prevailed over law, and the Bible eventually superseded the Confession of Faith. In the discussions which resulted in the displacement of all doctrinal dogmas as grounds of Christian fellowship, this brotherhood bore a leading part. They formally organized as Christians, March 20, 1828, declaring the Holy Scriptures sufficient for all purposes of faith and practice. Their number was then twenty-eight. Marcus Bosworth was appointed the overseer. The church in Braceville was probably the first on the Western Reserve, which formally adopted this divine platform as their only basis. It was increased by twelve conversions at that time. From this time till the fall of 1839, when they completed the meeting-house at Newton Falls, the 140 EARLY HISTORY OF THE DISCIPLES church met at different places, mostly in school-houses. Bro. Osborne soon removed to Warren, but other help was not wanting, and all the proclaimers gathered in souls to God in this enterprising church. Yet Bro. M. Bosworth was their constant reliance, who, with all his travels abroad preaching, did far more to sustain the church than any other man. Amos Clark served as overseer along with Bro. Bosworth; Joel Bradford also. Henry Harsh and Benoni Johnson were early deacons. When the congregation established itself in their new house at the falls, they procured more constant preaching, and increased in numbers and in command of the public ear. MEMOIR OF JACOB OSBORNE. His birth dates with the birth of the nineteenth century. His parents lived near Trenton, New Jersey. They were of the Baptist order. His mother was a very pious and active Christian. Early in life their son Jacob was awakened to a sense of his sinful state, and finding hope, he was baptized, and almost immediately entered the ministry. He was licensed to preach when only nineteen years of age. His pure life, reserved, winning manners, devotion to study, and unvarying attentions to the offices of religion, awakened great hopes of his future usefulness. In person, rather tall, very erect, comely of form and countenance, a voice not strong, but clear and very attractive.In 1821, at the age of twenty-one, he entered Mr. Campbell's seminary on Buffalo Creek, Virginia, along with Joseph Freeman, where he remained two years, making most diligent application in his studies. During IN THE WESTERN RESERVE. 141 this time he employed his talents preaching in localities within reach of the seminary. Becoming acquainted in the family of the McElroys, Washington County, Pennsylvania -- a family of marked character for manliness, decision, energy, and promptitude, and for devotion to the principles of religious reform -- Mr. Osborne was united in marriage to their sister, Miss Susan McElroy. He was principal of the academy in Wellsburg one year, and preached in that town and vicinity. He came to the Western Reserve, and settled in Hiram, in the fall of 1824. The following year he moved to Braceville. Perhaps Bro. Osborne, more than any other man, prepared the way for the more complete ministration of the gospel which was soon to surprise the churches, and reform their modes of speech and action. He led on biblical investigations quite regardless of the dogmata of creeds and conventional forms of speech. He saw clearly the need of an extensive and thorough revision and correction of the terms and phrases, hackneyed and human, in which people were accustomed to talk of conversion and its kindred themes, and the substitution for them of the more appropriate and divinely authorized language of the Holy Spirit. In all this he was only abreast, scarcely ahead, of many others. At the request of Bro. Bentley, he removed to Warren early in 1827, and taught the academy for a year, still preaching as his health would permit. He was always present at the association and ministers' meetings, and on all occasions took a part more prominent and influential than is usually assigned to one so young and unassuming. For his talent, erudition, and zeal, he stood up as a Barnabas, and all heard him with delight. His health gave way, and in May, 1829, this young, influential, talented, beloved, Christian gentleman, admirable in all things, in many things a model, fell asleep. His disease was hemorrhage of the lungs. He was only in his twenty-ninth year. He died in Warren. __________ * The Millennial Harbinger (June 1844): 288. [E.S.] |
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IN THE WESTERN RESERVE. 209
CHAPTER IX.
The discomfiture he experienced at the hands of Mr. Campbell at Austintown, when seeking to introduce his common property scheme, turned him away mortified, chagrined and alienated. This was only two and a half months before he received, in peace, the messengers of delusion. Another fact: A little 210 EARLY HISTORY OF THE DISCIPLES after this, the same fall, and before the first emissaries of the Mormon prophet came to Mentor, Parley P. Pratt, a young preacher of some promise from Lorain County, a disciple under Rigdon's influence, passing through Palmyra, the prophet's home, turned aside to see this great sight. He became an easy convert. Immediately an embassy is prepared, composed of this same P. P. Pratt, Oliver Cowdery and to others, for the " Lamanites." The next scene opens in Mentor. About the middle of November, came two footmen with carpet bags filled with copies of the book of Mormon, and stopped at Rigdon's. What passed that night between him and these young prophets no pen will reveal; but interpreting events came rapidly on, Next morning, while Judge Clapp's family were at breakfast, in came Rigdon, and in an excited manner said: "Two men came to my house last night on a c-u-r-i-o-u-s mission;" prolonging the word in a strange manner. When thus awakened, all around the table looking up, he proceeded to narrate how some men in Palmyra, N. Y., had found, by direction of an angel, certain plates inscribed with mysterious characters; that by the same heavenly visitant, a young man, ignorant of letters, had been led into the secret of deciphering the writing on the plates; that it made known the origin of the Indian tribes; with other matters of great interest to the world, and that the discovery would be of such importance as to open the way for the introduction of the Millennium. Amazement! They had been accustomed to his stories about the Indians, much more marvelous than credible, but this strange statement, made with an air both of wonder IN THE WESTERN RESERVE. 211 and credulity, overcame their patience. "Its all a lie," cried out Matthew, quite disconcerting the half apostate Rigdon; and this future Aaron of the new prophet retired. These two men who came to Rigdon's residence, were the young preacher before named, P. P. Pratt, intimately acquainted with Rigdon, and therefore, doubtless, chosen to lead the mission, and Oliver Cowdery. This Mr. Cowdery was one of the three original witnesses to Mormonism; Martin Harris and David Whitmar were the other two. Harris was the first scribe to record the new Bible at the dictation of Smith; but through carelessness he suffered the devil to steal 116 pages of the manuscript, and then Cowdery was chosen in his stead. These men staid with Rigdon all the week. In the neighborhood, lived a Mr. Morley, a member of the church in Kirtland, who, acting on the community principles, had established a "family." The new doctrines of having "all things in common," and of restoring miracles to the world as a fruit and proof of true faith, found a ready welcome by this incipient "community." They were all, seventeen in number, re-immersed in one night into this new dispensation. At this, Rigdon seemed much displeased. He told them what they had done was without precedent or authority from the Scriptures, as they had baptized for the power of miracles, while the apostles, as he showed, baptized penitential believers for the remission of sins. When pressed, they said what they had done was merely at the solicitation of those persons. Rigdon called on them for proofs of the truth oi their book and mission. They related the manner 212 EARLY HISTORY OF THE DISCIPLES in which they obtained faith, which was by praying for a sign, and an angel appeared to them. Rigdon here showed them from Scripture the possibility of their being deceived: "For Satan himself is transformed into an angel of light." "But," said Cowdery, "do you think if I should go to my Heavenly Father, with all sincerity, and pray to him, in the name of Jesus Christ, that he would not show me an angel -- that he would suffer Satan to deceive me?" Rigdon replied: "If the Heavenly Father has ever promised to show you an angel to confirm any thing, he would not suffer you to be deceived; for John says: "If we ask any thing according to his will, he heareth us.' But," he continued, "if you should ask the Heavenly Father to show you an angel, when he has never promised such a thing -- if the devil never had an opportunity before of deceiving you, you give him one now." This was a word in season, fitly spoken; yet, strange enough! "two days afterward he was persuaded to tempt God by asking this sign. The sign appeared, and he was convinced that Mormonism was of God! According to his own reasoning, therefore, Satan appeared to him as an angel of light. But he now imputed his former reasoning to pride, incredulity, and the influence of the Evil One." The next' Sunday Rigdon, accompanied by Pratt and Cowdery, went to Kirtland to his appointment. He attempted to preach; but with the awful blasphemy in his heart, and the guilt of so shameless an apostasy on his conscience, how could he open his mouth in the name of the insulted Jesus! The eloquent lips which never stammered before, soon became IN THE WESTERN RESERVE. 213 came speechless, and his tongue was dumb. The faithless watchman, covered with the shame of his fall, surrendered his pulpit and congregation to the prey of wolves. Cowdery and Pratt did most of the preaching; and that day, both Mr. and Mrs. Rigdon, with many of the members of the church in Kirtland, were baptized into the new faith. "Scenes of the most wild, frantic and horrible fanaticism ensued. They pretended that the power of miracles was about to be given to all who embraced the new faith; and commenced communicating the Holy Spirit, by laying their hands on the heads of the converts, which operation, at first, produced an instantaneous prostration of body and mind. Many would fall upon the floor, where they would lie for a long time, apparently lifeless. The fits usually came on during, or after, their prayer-meetings, which were held nearly every evening. The young men and women were more particularly subject to this delirium. They would exhibit all the apish actions imaginable, making the most ridiculous grimaces, creeping upon their hands and feet, rolling upon the frozen ground, going through all the Indian modes of warfare, such as knocking down, scalping, etc. At other times they would run through the fields, get upon stumps, preach to imaginary congregations, enter the water and perform the ceremony of baptizing. Many would have fits of speaking in all the Indian dialects, which none could understand. Again, at the dead hour of night, young men might be seen running over the fields and hills, in pursuit, as they said, of the balls of fire, lights, etc., which they saw moving through the atmosphere." -- Mormonism Unveiled, pp. 104, 105.These ridiculous practices were performed in Mr. Rigdon's absence. About three weeks after his adoption of the delusion, he went to Palmyra to see 214 EARLY HISTORY OF THE DISCIPLES Smith. The prophet was rejoiced at his coming, and had a revelation all ready for him, just suited to his own purpose and Rigdon's vanity. The beginning of it is here transcribed: A commandment to Joseph and Sidney, December 7, 1830, saying: Listen to the voice of the Lord your God; I am Alpha and Omega. Behold! verily, verily, I say unto my servant Sidney, I have looked upon thee and thy works; I have heard thy prayers, and prepared thee for a greater work: thou art blessed, for thou shalt do great things. Behold! thou wast sent forth even as John, to prepare the way before me and Elijah, which should come, and thou knewest it not. Thou didst baptize with water unto repentance, but they secured not the Holy Ghost. But now I give unto you a commandment that thou shalt baptize with water and give the Holy Ghost by laying on of hands, even as the apostles of old. And it shall come to pass that there shall be a great work in the land, even among the Gentiles." Mr. Rigdon tarried with Smith about two months, receiving revelations, preaching in the vicinity, and urging proofs of the new religion. His knowledge of the Bible enabled him to pervert many scriptures to this end. Soon after his return to Ohio, Smith and several of his relatives arrived. "This being the 'promised land,' in it their long cherished hopes and anticipations of living without work were to be realized. Thus, from almost a state of beggary, the family of Smiths were immediately well furnished with the 'fat of the land' by their fanatical followers, many of whom were wealthy." The new delusion immediately assumed an aggressive attitude. A hierarchy was formed consisting of IN THE WESTERN RESERVE. 215 several orders of priesthood and grades of eldership. New converts began to come up to the "New Jerusalem," to behold the miraculous wonders that busy rumor reported to be of daily occurrence, and to worship under the eye of the prophet of the "Latter Day Saints." Rigdon's reputation lifted it at once into notice. New members, with incredible haste, were solemnly ordained to the eldership by the high priests, and sent out every-where to propagate the faith. Their gravity and apparent candor, coupled with a degree of ignorance which was ostentatiously paraded as evidence that they were not deceivers, gave them great credit with a superstitious class of people who are ever ready to be duped by supernatural pretension. Though coming into Ohio first among the disciples, and introduced to their attention in a well-planned and artful manner, very few of the leading members were for a moment deceived. After its its first approach, it boasted of few converts from any of our churches, Rigdon, Pratt and Orson Hyde, the last two young and but little known, were the only preachers who gave it countenance. The opposition to it was quick on its feet, in rank, and doing effective work to check the imposture. J. J. Moss, at the time a young school-teacher in the place, pelted them, but not with grass. Isaac Moore stood up, and became a shield to many. The vigilance of the Clapps prevented any serious inroads into the church of Mentor. Collins forbade its approach to Chardon, and it merely skulked around its hills. Alexander P. Jones was there also, young, shrewd, and skilled. In many an encounter he was left without 216 EARLY HISTORY OF THE DISCIPLES out a foe. But the misfortune governing the case was that many people, victims of excitement and credulity, and taught in nearly all pulpits to pray for faith, now found themselves met on their owu grounds, and so finding an emotion or impulse answerabIe to an expected response from heaven, dared not dispute the answer to their own prayers, and were hurried into the vortex. The reason the delusion made little progress among the Disciples, save only at Kirtland, where the way for it was paved by the common-stock principle, is to be found in the cardinal principle every-where taught and accepted among them, that faith is founded on testimony. This is the law of faith, both in things divine and human. This fundamental principle of the "current reformation," so rational, as well as so scriptural, was everywhere proclaimed and accepted among the disciples. It constitutes the divergent truth lying at the basis of their views of conversion, and by which they are, on that subject, distinguished from other bodies of religious people. They never "pray for faith," since "faith comes by hearing, and hearing by the word of God." Having obtained faith by the appropriate testimony, they pray, in the exercise of that faith, for all the rightful objects of petition. No marvel, then, that when the Mormon preacher approached a disciple, with the proposition to pray far a sign, or evidence of the truth of his system, he was met with an intelligent refusal so to "tempt the Lord his God." The venerable Thomas Campbell, hearing of the defection of Rigdon and the progress this silly delusion was making, came quickly to the front. He IN THE WESTERN RESERVE. 217 spent much of the winter in Mentor and vicinity. His wise counsels and great weight of influence interposed an effectual barrier against its encroachments. He addressed a communication to Rigdon so firm, so fatherly and characteristic, that the reader shall have the pleasure of perusing it. Its great length will apologize for the omission of a portion of it. Soon after his return to Kirtland, Rigdon fulminated a pompous challenge to the world to disprove the new Bible. On this Mr. Campbell wrote him, as follows: "MENTOR, February 4, 1831. "MR. SIDNEY RIGDON,"Dear Sir: -- It may seem strange, that instead of a confidential and friendly visit, after so long an absence, I should thus address, by letter, one whom, for many years I have considered not only as a courteous and benevolent friend, but as a beloved brother and fellow-laborer in the gospel; but alas! how changed, how fallen! Nevertheless, I should now have visited you as formerly, could I conceive that my so doing would answer the important purpose, both to ourselves and to the public, to which we both stand pledged, from the conspicuous and important stations we occupy -- you, as a professed disciple and public teacher of the infernal book of Mormon, and I, as a professed disciple and public teacher of the supernal book of the Old and New Testaments of our Lord and Savior Jesus Christ, which you now say is superceded by the book of Mormon -- is become a dead letter -- so dead that the belief and obedience of it, without the reception of the latter, is no longer available for salvation. To the disproof of this assertion, I understand you defy the world. I here use the epithets infernal and supernal in their primary and literal meaning, the former signifying from beneath, the latter from above, both of which are truly applied, if 218 EARLY HISTORY OF THE DISCIPLES the respective authors may be accredited; of the latter of which, however, I have no doubt. But, my dear sir, supposing you as sincere in your present, as in your former profession * * * neither yourself, your friends, nor the world, are therefore bound to consider you as more infallible in your latter than in your former confidence, any further than you can render good and intelligible reasons for your present certainty. This, I understand from your declaration on last Lord's day, you are abundantly prepared and ready to do. I, therefore, as in duty bound, accept the challenge, and shall hold myself in readiness, if the Lord permit, to meet you publicly, in any place, either in Mentor or Kirtland, or in any of the adjoining towns that may appear most eligible for the accommodation of the public. The sooner the investigation takes place the better for all concerned * * * "The proposition that I have assumed, and which I mean to assume and defend against Mormonism and every other ism that has been assumed since the Christian era, is the all-sufficiency and the alone-sufficiency of the holy scriptures of the Old and New Testaments, vulgarly called the Bible, to make every intelligent believer wise to salvation, thoroughly furnished for any good work. This proposition, clearly and fully established, as I believe it most certainly can be, we have no more need for Quakerism, Shakerism, Wilkinsonianism, Buchanism, Mormonism, or any other ism, than we have for three eyes, three ears, three hands, or three feet, in order to see, hear, work, or walk. This proposition I shall illustrate and confirm by showing -- "1. That the declarations, invitations, and promises of the gospel, go to confer upon the obedient believer the greatest possible privileges, both here and hereafter, that our nature is capable of enjoying. "2. That there is not a virtue which can happify, or adorn the human character, nor a vice that can abase or dishappify, which human heart can conceive, or human language IN THE WESTERN RESERVE. 219 can express, that is not most clearly commanded or forbidden in the Holy Scriptures. "3. That there are no greater motives, that can possibly be expressed or conceived, to enforce obedience, or discourage and prevent disobedience, than the scriptures most clearly and unequivocally exhibit. "These propositions being proved, every thing is proved that can affect our happiness here or hereafter * * * He next tells Mr. Rigdon the course he proposes to pursue in exposing the claims of Mormonism: 1. By examining the character of its author and his accomplices * * * 2. Expose their pretensions to miraculous gifts, the gift of tongues, and will test them in three or four foreign languages; 3. Expose their assertion, that the authority for administering baptism was lost; for fourteen hundred years till restored by the new prophet, by showing it to be a contradiction to Matt. xvi. 18; 4th. That the pretended duty of "common property" is anti-scriptural, and a fraud upon society. 5. That re-baptizing believers is making void the law of Christ; and that the pretension of imparting the Holy Spirit by imposition of hands, is an unscriptural intrusion on the exclusive prerogative the primary apostles. 6. That its pretentious visions, humility and spiritual perfection, are nowise superior to those of the first Shakers, Jemima Wilkinson, the French prophets, etc. "In the last place, we shall examine the internal evidence of the Book of Mormon itself, pointing out its evident contradictions, foolish absurdities, shameless pretensions to antiquity, restore it to the rightful claimant, as a production beneath contempt, and utterly unworthy the reception of a schoolboy." He concludes: 220 EARLY HISTORY OF THE DISCIPLES "I remain, with grateful remembrances of the past, and best wishes for the future, your sincere friend and humble servant, THOMAS CAMPBELL." Mr. Rigdon read a few lines of this communication, and then hastily committed it to the flames!Perhaps in no place, except Kirtland, did the doctrines of the "Latter Day Saints" gain a more permanent footing than in Hiram. It entrenched itself there so strongly that its leaders felt assured of the capture of the town. Rigdon's former popularity in that region gave wings to their appeal, and many people, not avowed converts, were under a spell of wonder at the strange things sounded in their ears. The following communication from Bro. Symonds Ryder, living in the midst of the scenes he describes, will be read with interest, especially by those who knew the high and indubitable integrity of the writer:
"HIRAM, February 1, 1868.
"DEAR BRO. HAYDEN:
"* * * To give particulars of the Mormon excitement of 1831 would require a volume -- a few words must suffice. It has been stated that from the year 1815 to 1835, a period of twenty years, 'all sorts of doctrine by all sorts of preachers had been plead;' and most of the people of Hiram had been disposed to turn out and hear. This went by the specious name of 'liberal.' The Mormons in Kirtland, being informed of this peculiar state of things, were soon prepared for the onset. "In the winter of 1831 Joseph Smith, with others, had an appointment in the south school-house, in Hiram. Such was the apparent piety, sincerity and humility of the speakers, that many of the hearers were greatly affected, and thought it impossible that such preachers should lie in wait to deceive. IN THE WESTERN RESERVE. 221 "During the next spring and summer several converts were made, and their success seemed to indicate an immediate triumph in Hiram. But when they went to Missouri to lay the foundation of the splendid city of Zion, and also of the temple, they left their papers behind. This gave their new converts an opportunity to become acquainted with the internal arrangement of their church, which revealed to them the horrid fact that a plot was laid to take their property from them and place it under the control of Joseph Smith the prophet. This was too much for the Hiramites, and they left the Mormonites faster than they had ever joined them, and by fall the Mormon church in Hiram was a very lean concern. "But some who had been the dupes of this deception, determined not to let it pass with impunity; and, accordingly, a company was formed of citizens from Shalersville, Garrettsville, and Hiram, in March, 1832, and proceeded to headquarters in the darkness of night, and took Smith and Rigdon from their beds, and tarred and feathered them both, and let them go. This had the desired effect, which was to get rid of them. They soon left for Kirtland. "All who continued with the Mormons, and had any property, lost all; among whom was John Johnson, one of our most worthy men; also, Esq. Snow, of Mantua, who lost two or three thousand dollars.
"SYMONDS RYDER."
The subsequent history of this modern imposture of most blasphemous pretension, is before the world. It is not a
little curious that it has become the groundwork of many publications and much romance. A very full and complete
history of it, full of incident and personal allusion, came out a few years ago in France, in two elegant volumes.
Its research is minute and extensive, giving with remarkable accuracy
222 EARLY HISTORY OF THE DISCIPLES and fullness sketches of many leading actors, with accounts of the religious societies from which they deflected. A copy of the work is in the library of Congress, at Washington, as I learn by a note from Gen. Garfield who writes: "It was published in French, at Paris, in 1860, and about the same time in English, in London. The London edition is entitled 'A Journey to Great Salt Lake City, by Jules Remy and Julius Brenchley.' It is published at London by W. Jeffs, 15 Burlington Arcade -- imprint, 1861." |
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IN THE WESTERN RESERVE. 223
CHAPTER X.
Mr. Campbell's visit to Chardon at the ministers' meeting, June, 1824, produced a marked and permanent effect. The ground principles of all this grand movement--that the Bible is a self-interpreting book; that it is not to be interpreted in the interests of any party, or any received system of theology; that a correct and faithful use of it would lead back the divided saints into the original apostolic "unity of the spirit in the bond of peace," a glorious consummation, and so bring about the long prayed for union of God's people -- these views, so clear, so desirable, and so in harmony with the Holy Scriptures, were warmly cherished and much discussed. Mr. Campbell's "Christian Baptist," several copies of which were taken and critically read, kept alive the discussions, and added very much to the power and boldness with which they were asserted and defended. Lucius Smith was in the habit of taking his copy of it to the neighbors and reading it to 224 EARLY HISTORY OF THE DISCIPLES them. He came frequently to John C. Collins', father of Elder Wm. Collins, who was brother-in-law to the brothers King, where many an evening was profitably spent in searching the Scriptures. It must not for a moment be supposed that the truth gained an easy victory. So far from it, many of its early and life-long supporters arrayed themselves at first against the alleged innovations, and yielded their opposition only when they could withstand no longer. Zadok and George King were among the earliest and firmest opponents. The hymns reflected the doctrine of the day. There were few more popular than the following: -- My soul in bonds of guilt I found, And knew not where to go; Alas! I read and saw it plain The sinner must be born again, Or sink to endless woe!" Mrs. Lucius Smith was no less interested than her husband in the clearer views of gospel light advocated in the "Christian Baptist." She was a Presbyterian, a person of clear apprehension, and of IN THE WESTERN RESERVE. 225 much independence of character. She saw the truth in regard to the law, and usually replied to the argument by quoting correctly: "The law was our school-master,"--and asking, "What have we, under the gospel, to do with the law?" Quoting further: "The law was given by Moses, but grace and truth came by Jesus Christ." The people were walking on the sharp edge of the controversy about legal and evangelical repentance; about saving faith, evangelical faith, historic faith, and many such needless distinctions unknown to the gospel, and which served only to confuse the mind, and render the way of salvation a mystery. Nathan Porter, who not long before had come from the East, young, ardent, ready in speech, and ready to learn, took hold with fresh avidity of the new principles. He was commended for ordination, and was formally set apart to the work of the ministry, June, 1824. He was prompt to publish and defend the teaching of the Holy Scriptures touching the points under discussion, little caring what the doctrinal standards taught. WILLIAM COLLINS, familiarly known as "Elder Collins," was born in Enfield, Connecticut, September 24, 1799, but brought up in Suffield. His parents were Presbyterians. When he was about fourteen years of age an extensive religious awakening arose among the Baptists in Suffield. Many turned to the Lord, and young Collins, in the language of that day, become "hopefully converted." Like Timothy of Derbe (Acts xvi: 1) he began at once to exercise his gift of exhortation. His zeal impelled him forward. It is related of him that when the tide of feeling was high in the community, he arose in a 226 EARLY HISTORY OF THE DISCIPLES crowded evening assembly, and stretching both arms sideways to full length, he cried out: "Jesus of Nazareth is passing by!" His voice was full and clear, and the speech produced a profound sensation. He followed with an exhortation twenty minutes, so pertinent, earnest, and persuasive, that many made note of it as preluding eminence in the Christian ministry. In the year 1816, when he was some seventeen years old, his father, John C. Collins, emigrated to Ohio, and settled in Chardon. John King, father of Zadok, George, and Harvey King, and father-in-law of John C. Collins, had removed to Chardon from Connecticut the year before, and settled on "King Street." The land was all a wilderness. Teams of oxen and horses brought their families and their few necessary "goods" all the way, and their own axes underbrushed the way many miles for their wagons. These firm, persevering men brought excellent muscle for the clearing off of the forest, and laying the basis of the agricultural wealth of the country. Their moral and religious principles, in which they were equally heroic, was the groundwork of a future eminently noble society, in which were secured the right culture and development of their children's children. The writer of these memoirs was not born out of due time to see and converse with grandfather and grandmother King. George King, long an elder and active member, died June 8, 1862, at nearly sixty-nine years of age. Harvey King, unexceptionable in uprightness and piety, died joyfully, December 15, 1872, at seventy-five years; while "uncle" Zadok still survives, a veteran of three generations, like a tree with its root in one, its trunk and bloom in another, and its ripe fruit in the third. Wm. Collins was employed in industrial pursuits for several years. In the winter of 1821-2, Chardon was visited by a deep religious revival. Elder Warner Goodall, of Mentor, was the mover in it, a man of plain, broad IN THE WESTERN RESERVE. 227 common sense, of no mean abilities, widely esteemed for his godly behavior. He so preached that a large part of the Presbyterian membership came like Jesus the blessed, and exchanging the bowl for the Jordan, followed their leader into it. Collins had never lost the impressions produced in old Suffield. He came also, and on the 17th of March, 1822, he was baptized by Elder Goodall. Again his tongue was loosed. He was young, ardent, devotedly pious, of brilliant imagination, commanding a copious flow of language, and of manners that awakened great hopes of his future usefulness. He was licensed by the Baptist church, November 3, 1822, when about twenty-three years of age. He was warmly commended to prepare for the ministry in their theological school at Hamilton, New York. Elder Rufus Rider, the Baptist minister, was active in securing these advantages for him. This outlay of means yielded a rich harvest; though probably not precisely in the channel of the counsels which urged him to Hamilton--the only difference, yet important, consisting in the fact that he returned to preach the gospel as he read it in the New Testament, not as it is interpreted in the confession of faith. When he returned from college he found the community all alive, and agitated with these doctrinal discussions. With a readiness of insight possessed by few men, and with the promptitude and frankness for which he was ever distinguished, he examined, accepted, and began openly to defend the Scripture models as the true standard of conversion, rather than the experiences of men formed as they are by the standards of their respective systems. In this progress of religious intelligence the main portion of the church were with him. He was duly set apart by ordination to the life work of the ministry of the Word, October 26, 1826. Just the month previous to his ordination, he was married to Miss Ann Eliza Haynes. In her he found a 228 EARLY HISTORY OF THE DISCIPLES Christian companion, whose life flowed evenly with his. They were one in life, in death they were not long separated. Their demise was only three weeks apart. He fell asleep in Chardon, June 26, 1860, aged sixty years; and on the twentieth day of July, twenty-four days after, she followed him to their final reward. The funeral services of both of them were performed by Bro. J. H. Jones, in presence of a great concourse of weeping and admiring friends. Few persons ever passed to their graves more universally respected and lamented. Collins won all to him by his kind, genial, social nature. He was very quick in discernment, abounded in humor, and was highly entertaining, either as guest or host, by his wit, anecdote, and unfailing supply of sensible and instructive conversation. One less hopeful would have sank down under the hardships and lack of compensation, an experience in which he had his full share in common with the generation of preachers who founded and built up the churches. He did not exceed a medium height, was finely formed, his countenance comely and benevolent. Few men ever preached so many funerals. His abundant, practical common sense, his excellent vocal powers and fluent speech, his firmness of principle, activity in the gospel, his love of men, and devotion to Christ as his servant, made him universally acceptable, and with very many a favorite. For thirty-four years he proclaimed the gospel. Most of this time he served as pastor of the church. In 1853, J. W. Errett was settled in the church, and served three years. James Encell followed him; then R. Chapman, who died there. Orange Higgins succeeded him for two years. J. W. Ingram next. After him W. S. Hayden, two years; then R. S. Groves. For many years the church has had the benefit of the invaluable life and labors of Bro. Dan. R. King, who, as a preacher, the peer of any of them, has borne burdens IN THE WESTERN RESERVE. 229 when others laid them down. At intervals, when no preacher was employed, he has himself blown the silver trumpet, and, "without murmuring and complaining," has stood always ready to serve for Christ. Present Elders, D. R. King and C. D. Spencer; deacons, Henry Bartlett, L. G. King, O. C. Smith. Seth Sawyer, clerk. Membership, about two hundred. THE CHURCH OF CHRIST IN MUNSON. Both in its origin and subsequent support this church is much indebted to the faithful William Collins. Living near by, and being extensively acquainted, and respected by all, he was a pillar of strength to the cause. The first visible awakening was in January, 1839, by Bro. J. P. Robison, who preached one Lord's day, and baptized Miss Jenett Hamilton. He visited them again in the spring, added several, and left a church of twenty-two members; with Alonzo Randall and Orrin Gates as elders; and Milo Fowler and Halsey Abrams, deacons. The visits of E. Williams, W. Collins, and Dexter Otis kept the fire alive. In June, 1840, brethren Bentley, Collins, and Robison, conducted a meeting with seventeen additions. In March, 1841, J. Hartzel came among them. The Presbyterian church was obtained, and a large hearing secured. His lucid statements and able defense of the truth won confidence and converts. In five days, twenty-one souls yielded to Christ. Being compelled to leave, the church sent Adolphus Morse, who was then preaching there, to Mantua for A. S. Hayden, to carry the work forward. The first evening the house was filled with people, who had waded through blinding storms and deep snow -- such was the interest230 EARLY HISTORY OF THE DISCIPLES in the public mind. Rev. Mr. Pepoon, the Presbyterian minister in the place, a man clearly honest in his convictions, but blinded by prejudice, came to hear and to oppose. Honor to the man, who, while opposing what he conceives to be dangerous error hath yet an honest heart to listen and to learn. Here was an example: This gentleman was hostile; but years afterwards he became calm, and worshiped, and helped on the work. At this visit of three days, nine more were baptized into Christ. On the 20th of May following came Henry. His royal blade of tried temper was never drawn but in victory. He staid from Friday till Monday, the time of a long meeting then; produced an immense interest, added a number, and left the church all alive. There occurred a passage at arms between him and Rev. Pepoon, which was rather hot than healing; but the times then permitted some things over which these days would throw the veil of charitable oblivion. In September following Hartzel returned, bringing Bro. C. E. Vanvoorhis with him. But the meeting-house was mow closed. A store-room just erected was fitted up, and filled with hearers; of whom some were obedient to the faith. W. A. Lillie, a school-teacher and student at law, whose inquiring mind had been tossed on the ocean every-where agitated by opposing winds of doctrine, heard Hartzel with delighted relief of mind, as he saw in his exhibition of the gospel a rational system which he could embrace under the laws of evidence without violence to common sense. He immediately confessed his Savior. As in the case of Paul, so in his, the law was abandoned IN THE WESTERN RESERVE. 231 for a higher and nobler pleading. He became a minister of Jesus Christ, and his labors have long been fruitful, both in converts and counsels. The churches of Munson, Chester, Russell, and Mogadore, especially, as well as many others, have received much aid by his judicious instructions. Not only he, but Bro. Orrin Gates came up to usefulness in this church of Munson. Gates was born in Windham County, Connecticut, May 17, 1815. He was brought up among the Methodists. He sought earnestly among that people the joys of salvation; but he failed to obtain under their teachings the anxiously-sought blessing--the evidence of pardon. He heard on King Street, Chardon, the rapid Henry; and his interest grew to astonishment as he listened to the unadorned proclaimer of the gospel. The King brothers there, and Collins, were faithful with him, and he was compelled to investigate. The very plainness of the gospel stumbled him. He fell sick; and his conscience so reproached him with neglected duty, that he resolved to obey the gospel the first opportunity. This was afforded him in the great yearly meeting in Euclid, September, 1837. His position as elder of the church, to which he was called soon after its organization, compelled him to take a public stand, and called him to exercise his good, natural gifts of exhortation. The outburst of "Come-outer-ism" during the presidential campaign of 1848, was a sore trial to the church in Munson -- good men staggered, and many were swept away by it. His associate elder bowed under it. He girded up his soul, and aided much to 232 EARLY HISTORY OF THE DISCIPLES steady the ship over the rocking billows. It was long before the dissidents resumed their seats in the congregation. His preaching was now no longer confined to a local congregation. In the winter of 1854, he was formally ordained in the church of Chardon, of which he had become a member, by brethren Isaac Errett, John W. Errett, William Collins, and Zadok King, the time-honored elder of that church. His field enlarged. He was the chief agent in founding the churches in Trumbull, Denmark, and Harpersfield, Ashtabula County, and Montville, Geauga County. His work in Munson, Hartsgrove, Bloomfield, and Bazetta will be long remembered. In Bazetta he had an ingathering of fifty souls at one meeting, and afterwards lived among them eight years. In 1842 the church in Munson had acquired sufficient strength to erect a good house. Bro. Hartzel came to the dedication of it in November. He preached with such power that fifteen turned to God, among whom were Jas. G. Coleman, and Henry, Thomas, and James Carroll. William Hayden, returning from a tour of preaching in the State of New York, arrived in the midst of the meeting, and preached from the words of the prophet, ". . . . . to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word." Isa. lxvi: 2. In his sermon he urged strongly the needs and uses of the Sunday-school. A great move was made among the people in March, 1843, by Dr. Robison. He began meeting the twenty-fourth of that month, and in ten days he IN THE WESTERN RESERVE. 233 had brought seventy-six souls into the kingdom. Elder Collins stood closely by his side, and the presence and prayers of Otis the meek, a part of the time, helped forward the work. No marvel that in June following this flood tide, when the yearly meeting for Geauga County was to be held in this church, Bro. Robison was the picked standard-bearer for that occasion--the church selecting A. S. Hayden as his associate; these brethren, with those residing near by, discoursed during the four days to the great congregation. There were twelve conversions at that time. During this year, Dexter Otis was employed by the church to preach one-fourth of the time for fifty dollars. The brotherhood here have had the labors of most of the preachers. Besides the names already given, men who have been much among them, we mention Bro. M. S. Clapp, E. B. Violl, and Ransom Storm; nor should William Hayden have been omitted as among the earlier and most efficient factors in these results. A. B. Green also, and Washington O'Connor have gathered stars there for Immanuel's crown. Alvin Waite preached statedly for some time, alternating with Bro. Otis. Among the home forces, much credit is due to Thomas Carroll, who has long been at the helm. His patience, faithfulness, and good judgment are not easily overrated. Milo Fowler left his post as deacon and finance agent many days ago; but he held it faithfully till his hand was enclasped by the touch of that of the angel who bore him to paradise. James G. Coleman also, for many years an 234 EARLY HISTORY OF THE DISCIPLES elder and counselor, and who, by preaching and teaching kept the membership together, will never be forgotten. No man has been more faithful, or more useful than Allen Harper, one of the first members; he has borne the burden at all times so faithfully and uncomplainingly that he stands among the first in the gratitude of the church. And many others, who, with equal fidelity and perseverance have stood firmly by the cause for many years, doubtless have their names graven on the palms of Immanuel's hands. BURTON From Chardon, as from the church of the Thessalonians, the "word of the Lord sounded" out into surrounding townships. In the year 1835, John A. Ford, of Burton, and his wife, Mrs. Eliza Ann Ford, attended a meeting on King Street, in Chardon; and hearing, they "believed and were baptized" by Bro. Collins. Her sister, Adaline Barnes, afterward Mrs. Hoadley, made her confession of Christ the same time. Mr. Ford was a prosperous farmer, of Presbyterian connections, and a member of the most influential family, and pioneers in the settlement of Burton. His brother, Seabury Ford, Esq., was subsequently chosen by the suffrages of the people to be Governor of the State of Ohio.Mrs. Ford was a woman of warm friendships, of quick and correct perceptions, and by her decision and energy, she was a great help to her husband in the effort to bring to their neighbors the knowledge of the gospel as preached by the apostles. Almost the whole town was under the influence of the IN THE WESTERN RESERVE. 235 Presbyterian church, and the numerous and wealthy family of the Fords were its chief support. This deflection from ancestral faith by John and his wife, was looked upon as close akin to a family reproach, and many times they were made to feel the slights and taunts of offended sect pride, as a penalty for their independence and the legitimate exercise of their rights of conscience. Wishing the gospel, as they now plainly saw it, to be heard by their neighbors, they invited Collins to come and preach, who promptly responded to the call. In 1838, Ford moved from his farm to the center of the town, where, in his new house, with better accommodations, the people came to hear, and there in the autumn of that year Elder Collins constituted the church, consisting of twenty members. Bro. John A. Ford and Bro. Joseph Woodward, a man of much religious worth, formerly a Baptist, were very appropriately intrusted with the oversight of the young community. These men would be entitled to respect for their sound judgment and weight of character in any community. Their families heartily co-operated with them in maintaining the ground under great disadvantages for many years. Bro. Henry Pifer was the deacon. After a time, Bro. Hoadley, brother-in-law to Bro. Ford, located in Burton, whose firmness and ability in counsel and address, with the musical talent of his amiable companion, were no small assistance. The church was sustained by the occasional and sometimes stated help of the preachers -- Collins, Williams, Hartzel, Belding, the Haydens, and others -- so that they became well established in their own 236 EARLY HISTORY OF THE DISCIPLES neat and comfortable meeting-house. Soon after the establishment of the Eclectic Institute at Hiram, this church obtained help from that source. It never grew to be large, but for twenty years conversions and other accessions repaired the loss by disintegration of various kinds. At length, when these two leading families began to separate, the congregation declined, and their dismemberment eventuated in that of the church. In 1858 they ceased to meet.
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