Mormon Classics   |   Spalding Library   |   Bookshelf   |   Newspapers   |   History Vault


SIDNEY  RIGDON
AMONG  THE  BAPTISTS

HIS EARLY YEARS IN AND
AROUND PITTSBURGH
Part 1   Part 2   Part 3



Early 19th cent. Pittsburgh Baptist church


1813-53 History of Baptists   |   1860 Annals Am. Pulpit VI   |   1881 Baptist Encyclopedia
1889 Hist. of Allegheny Co.   |   1898 Std. Hist. of Pittsburgh   |   1904 Hist. of Beaver Co.
1907 3 Important Movements   |   1913 History of Uniontown   |   1922 History of Pittsburgh
1922 History Baptists   |   1939 Annals of S. W. Penn.   |   1981 Rollmann   |   text files   |   Rigdon in OH


General History of the
Baptist Denomination
by David Benedict
Boston: Lincoln & Edmands, 1813
  • Vol. I Redstone Association
  • Vol. I Pittsburgh Church
  • Vol. II Redstone Association
  • Vol. II Beaver Association

  • 1848 edition updates
  • transcriber's comments

    •



    [ 598 ]





    THE  RED STONE  ASSOCIATION.


    Was organized in 1776. It is situated in the western part of this state, adjoining Ohio. Some few of its churches are in that State, and others are in Virginia. The center of the Association is no great distance south of Pittsburg. One of its oldest churches was gathered in 1770, under the ministry of Elder John Sutton. It was at first called Great Bethel, now Uniontown, and is upwards of 50 miles south of Pittsburg, in the county of Fayette. This church was the mother of many others, which arose around it. Mr. Sutton was a native of New-Jersey, and was one of five brothers, who were Baptist preachers. He settled in the Red-Stone country, when it was in a wilderness state, and was long a laborious and much respected preacher throughout all extensive circle of churches, which were planted either wholly or in part by his means. The time of his death is not known, but it is believed to have been not far from the year 1800.

    Cotemporary with this evangelical servant of God, was the pious and successful John Corbly, who was made to drink deep of the cup of affliction. Mr. Corbly was a native of Ireland, and while young agreed to serve four years for his passage to Philadelphia. After the expiration of that term he settled in Virginia, in or near Culpepper county, where he was converted under the ministry of the renowned James Ireland. While persecution raged in that state, he was, among others, thrown into Culpepper gaol, where he remained a considerable time. This was, probably, previous to 1770, for about that date he settled in the region now under consideration, and in conjunction with Mr. Sutton, planted the first churches in it. Mr. Corbly was probably educated a Catholick, as his first wife was of that persuasion, and was a thorn in his side during her life. After her death he married an amiable woman of his own sentiments, by whom he had seven children, four of whom with their mother, were taken from him in a barbarous and most afflicting manner. The Indians, at that time, were extremely troublesome in this county, and often committed terrible ravages among the inhabitants.



    [ 599 ]


    Mr. Corbly and his family set out on a Lord's Day to walk to meeting, less than half a mile from his house. After going ,a short distance, it was found that his Bible which had been given to his wife, had been forgotten, which obliged him to go back. On his return to overtake his family, he saw two Indians run, one of whom gave a direful yell. Suspecting evil he ran to a fort or block-house a short distance off, and obtained assistance. When he came to the place, he found his wife killed with a tomahawk; her infant, after having its brains dashed out against a tree, was thrown across her breast. Three other children lay dead on the spot, two more were terribly wounded, and scalped, and apparently dead, but afterwards recovered. Only one out of the seven children remained unhurt; she was a little girl, an Indian caught hold of her and was about to dispatch her, but being seized by a large dog, she escaped and hid herself in the bushes. It was afterwards ascertained that seven Indians were engaged in this barbarous transaction. The feelings of the bereaved husband and father may better be conceived than described. For a while he remained inconsolable; but reflecting on the signal act of Providence in preserving his own life, he recovered his spirits, recommenced his ministerial labours, which, from excess of grief, were for a time suspended, married a third time, and continued a zealous and successful minister till 1805, when he finished his course in peace. One of his sons is now a Baptist minister in the Indiana Territory.

    Two other incidents befel this good man, which were peculiarly distressing: The first was the conduct of a base woman, who accused him of making frequent criminal propositions her, which she offered to confirm on oath. When cited before a magistrate, she was taken with a fit of trembling, and for some time remained speechless. Some were for excusing the vile accuser, and letting the matter pass off; but Mr. Corbly insisted on her making oath -- which she did, and expressly declared, that he was altogether innocent, adding, at the same time, that it was a plot laid by certain persons, whom she named.

    In the Whiskey Insurrection, so called, Mr. Corbly was suspected of aiding and abetting the insurgents, and on that suspicion was suddenly arrested, carried to Philadelphia,



    [ 600 ]


    conducted in disgrace through the streets, and lodged in gaol, where he remained some time in great affliction. While there, he was comforted and supplied by Dr. Rogers and other friends in the city. His case was never tried, and of course it was not legally determined whether he was accused falsely or not. In the opinion of his friends he by no means deserved the treatment he received.

    At Beulah, in the county of Cambria, in the midst of the Alleghany mountains, a church was founded by emigrants from Wales in 1797, under the direction of the late Morgan J. Rees.

    The original members of this body set sail from Milford Haven, South-Wales, March 8, 1796, and landed in New-York the May following. They soon went to Philadelphia, where they united in church fellowship with a number of their countrymen of the Independent and Calvinistic Methodist persuasions. Their minister was Mr. Simon James. After tarrying in Philadelphia a few months, a number of the members of this mixed communion church removed about 200 miles westward, and began a settlement, to which they gave the name of Beulah, hoping to experience the divine favour, which the term imports. This was in October, 1796. Others of their company followed them the ensuing spring, by which time the number of Baptists amounted to twenty-four, who, being dissatisfied with their plan of church building, in August, 1797, separated from their Pedobaptist brethren, and formed a community of baptized believers only. Since that time, they have been visited by a number of ministers from their native country, some preachers have also been raised up among them, but many both of preachers and members, have travelled on to the State of Ohio, where they have founded two or three churches. Thomas Powel settled in Licking county, Henry George at Owl Creek, David Kimpton has lately gone to a place in the New Purchase, and settled near Wooster, where he has gathered a church. Beulah appears to have been a stopping place for many Welsh brethren, who have removed to more distant regions. The present pastor here is Mr. Timothy Davis, and besides him they have two preachers, whose names



    [ 601 ]


    are William Williams and John Jones. They sometimes preach in English, but mostly in their mother tongue.

    Mr. Rees died among this people in December, 1801; he had travelled much, not only in his native country, but in England, France, and America. His widow now lives in Philadelphia.

    Beulah is about 80 miles east of the Redstone country, some distance north of the main road from Philadelphia to Pittsburg. Of the remaining churches and ministers in this Association but a little information has been obtained.

    Mr. David Philips, pastor of Peter's Creek church, is a native of Wales, came to America when a child, lived in Chester county in this State, till 36 years of age, when he removed to his present situation, and was one of the early settlers of the country.

    Mr. Henry Spears, pastor of the Enon church, also settled in this quarter, when it was but a little more than a wilderness. He is a native of Dunmore county, Virginia, is of Dutch descent, and has a very large, luxuriant plantation on the Monongahela river, about 26 miles from Pittsburg.

    The church at Connollsville on the Yohogany River was founded in 1796. Its principal promoters were two brothers by the name of Trevor, viz. Samuel and Caleb, natives of Leicestershire, England. Dr. James Estep was the pastor of this church in 1809; whether he still remains with them I have not ascertained. He, with others, proposed forwarding additional information, which has never been received.

    The doctrine of the laying-on-of-hands became a subject of dispute among the Redstone churches a number of years ago, most of them had, from their beginning, practised the rite, but some were for making it a term of communion; it was, however, finally determined, that all should be left to act according to their respective opinions on the subject.

    A church was formed in Pittsburg in 1812, which has probably united with the Association under consideration. In that year two Presbyterian ministers were baptized in Washington county, and another minister of the same denomination was to be baptized soon after at Chenango in Ohio, not far distant. *

    __________
    * Massachusetts Baptist Missionary Magazine vol. iii. p. 205.



    [ 602 ]


    In the neighbourhood of this Association, a small collection of churches, some of whom were formerly members of it, have formed a Confederacy under the name of the Covenant[ed] Independent Baptists. Their principal leader appears to be Dr. Thomas Hersey, a native of Massachusetts, who began preaching in the state of Ohio. These churches are, as they say, called by some Semi-Calvinists, by others, Semi-Arminians. From the best information it appears, that the principal difference between them and the Redstone Association turns upon the doctrine of the atonement as stated by Gill and Fuller. *

    __________
    * Those who may wish for a further account of the sentiments of these Independent Baptists, may find them expressed in a Word, published by Dr. Hersey in 1810, entitled, "Experimental Views," &c.




    1813 edition, Volume II.

    [ 2-35 ]


    ... In 1775, four churches were dismissed from this [Ketockton] Association, for the purpose of forming the Redstone Association, in the back parts of Pennsylvania, whose history has already been given; and in 1793, a number of churches more were dismissed to unite with some others, who originated from the Separates...



    [ 2-251 ]


    ...

    Some Account of the great Revival in Kentucky and other Parts.

    As this peculiar work prevailed to a greater extent in Kentucky than elsewhere, it seems proper under this head to give some account of it. From 1799 to 1803, there were, in most parts of the United States, remarkable out-pourings of the Divine Spirit, among different denominations; multitudes became the subjects of religious concern, and were made to rejoice in the salvation of God. The revival among the Baptists in the southern and western States, has already been frequently referred to, and accounts of the astonishing additions to their churches have been given. This great revival in Kentucky began in Boone county on the Ohio River, and in its progress extended up the Ohio, Licking, and Kentucky Rivers, branching out into the settlements adjoining them. It spread fast in different directions, and in a short time almost every part of the State was affected by its influence. It was computed that about ten thousand were baptized and added to the Baptist churches in the course of two or three years. This great work progressed among the Baptists in a much more regular manner than people abroad have generally supposed. They were indeed zealously affected,



    [ 2-252 ]


    and much engaged. Many of their ministers baptized in a number of neighbouring churches from two to four hundred each. And two of them baptized about five hundred a-piece in the course of the work. But throughout the whole, they preserved a good degree of decorum and order. Those camp-meetings, those great parades, and sacramental seasons, those extraordinary exercises of falling down, rolling, shouting, jerking, dancing, barking, &c. were but little known among the Baptists in Kentucky, nor encouraged by them. They, it is true, prevailed among some of them in the Green River country; but generally speaking, they were among the Presbyterians and Methodists, and in the end by a seceding party from them both, which denominated themselves Christians, but which were generally distinguished by their opposers by the name of New-Lights and Schismatics. These strange expressions of zeal, which have made so much noise abroad, came in at the close of the revival, and were, in the judgment of many, the chaff of the work. There was a precious ingathering of souls among the Presbyterians and Methodists, at which they rejoiced; but when the work arose to an enthusiastick height, many different opinions were expressed respectingit. The Methodists had no scruples of its being genuine; but among the Presbyterians some doubted -- some opposed -- but a considerable number overleaped all the bounds of formality, fanned the flame as fire from heaven, bid up camp-meetir>gs, and sacramental seasons, and finally run religious frenzy into its wildest shapes. Soon a number of these ministers separated from the rest, formed a new Presbytery, called the Springfield, upon New-Light principles, soon dissolved that, and five or six of them in a few years became Shaking Quakers. *

    __________
    * The Springfield Presbytery was formed by five ministers, who separated from the Kentucky Synod, awl renounced the jurisdiction of the Presbyterian church. They made innovations upon almost every part of Presbyterianism. but yet retained something of its form. But at length they resolved to renounce every thing belonging to it, and made its Last Will and Testament, as follows:

    "The Presbytery of Springfield, sitting at Cane Ridge, in the county of Bourbon, being, through a gracious Providence, in more than ordinary bodily health, growing in strength and size daily; and in perfect soundness and composure of mind; but knowing that it is appointed for all delegated bodies once to die, and considering that the life of eveiy such body is very uncertain, do make, and ordain this our last Will and Testament, in manner and form following, viz.



    [ 2-253 ]


    The great camp-meetings and sacramental feasts, described in a book, called "Surprising Accounts," &c. were promoted mostly by these zealous Presbyterians. The Methodists were a party concerned, but very few Baptists attended them, except as spectators. At these great meetings, astonishing crowds assembled; they encamped upon the ground, and kept together three or four days, and sometimes a week. In the course of the meeting the Lord's supper was administered, and all Christians of every denomination were invited to partake of it. The Methodists and Presbyterians communed together, but the Baptists could not consistently unite with them. These meetings were sometimes bid up a month beforehand,

    __________
    "Imprimis. We will, that this body die, be dissolved, and sink into union with the body of Christ at large; for there is but one body, and one spirit, even as we are called in one hope of our calling.

    "Item. We will, that our name of distinction, with its Reverend title, be forgotten; that there be but one Lord over God's heritage, and his name one. ''

    "Item. We will, that our power of making laws for the government of the church, and executing them by delegated authority, forever cease; that the people may have free course to the Bible, and adopt the law of the spirit of life in Christ Jesus.

    "Item. We will, that the church of Christ assume her native right of internal government, &c.

    "Item. We will, that candidates for the gospel ministry henceforth study the Holy Scriptures with fervent prayer, aud obtain license from God to preach the simple gospel, &c.

    "Item. We will, that each particular church, as a hotly, actuated by the same spirit, choose her own preacher, and support him by a free-will offering, &c.

    "Item. We will, that the people henceforth take the Bible as the only sure guide to heaven; and as many as are offended with other books, which stand in competition with it, may cast them into the fire if they choose; for it is better to enter into life having one book, than having many to be cast into hell.

    "Item. We will, that preachers and people cultivate a spirit of mutual forbearance; pray more, and dispute less, &c.

    The three next items regard the Synod of Kentucky.

    "Item. Finally, we will, that all our sister bodies read their Bibles carefully, that they may see their fate there determined, and prepare far death before it is too late.

    Sprinefield Presbytery,
    June 28th, 1804. {L. S.}

    Robert Marshall,
    B. W. Stone,
    John Dunlavy,
    John Thompson,
    Richard M'Nemar,
    David Purviance,   } Witnesses."

    Three, at least, of these witnesses afterwards joined the Shakers, who having heard of the dancing, and so on, among the Kentucky people, sent three of their apostles into the countiy from New-Lebanon, in New-York, in New-York. They found matters just as they would have them, and a great number fell in with their principles. Marshall continued his New-Light career, became the head of a large party who were called Marshallites. Many of them have lately been immersed, but I do not learn as they have any connexion with the Baptists. And indeed they can be no great acquisition to the Baptist cause, unless they are much reformed both in principle and practice.



    [ 2-254 ]


    great preparations were made for them, and all went expecting to hear much crying out, see much falling down, &c. In these meetings there assembled, in the opinion of spectators, from four to ten or twelve thousand, and at one of them eight hundred fell down under religious impressions, and five hundred communicated. The falling down exercise needs no description, as it is presumed every reader will understand what is meant by it. There was also in these meetings, what was called the rolling exercise, which consisted in a person's being cast down in a violent manner, turned over swiftly like a log, &c. These rolling disciples often met with mud in their way, and got up from their devotions in a sorrowful plight. Dancing was a very common practice; many pleaded they could not help it, and others justified themselves from David's dancing before the ark, and other passages of scripture. The most singular exercise of all was the jerks. "Nothing in nature could better represent this strange and unaccountable operation, than for one to goad another, alternately on every side, with a piece of red-hot iron. The.exercise commonly began in the head, which would fly backward and forward, and from side to side, with a quick jolt, which the person would naturally labour to suppress, but in vain; and the more any one laboured to stay himself, and be sober, the more he staggered, and the more rapidly his twitches increased. He must necessarily go as he was stimulated, whether with a violent dash on the ground, and bounce from place to place like a foot-ball; or hop round, with head, limbs, and trunk, twitching and jolting in every direction, as if they must inevitably fly asunder. And how such could escape without injury, was no small wonder to spectators. By this strange operation, the human frame was commonly so transformed and disfigured, as to lose every trace of its natural appearance. Sometimes the head would be twitched right and left, to a half round, with such velocity that not a feature could be discovered, but the face appear as much behind as before; and in the quick progressive jerk, it would seem as if the person was transmuted into some other species of creature. Head dresses were of but little account among the female jerkers. Even handkerchiefs



    [ 2-255 ]


    bound tight round the head, would be flirted off almost with the first twitch, and the hair put into the utmost confusion," &c*

    There was something altogether unaccountable in this jerking exercise. At first it was experienced only by those under religious concern; but in the end it became a nervous affection, which was sympathetically communicated from one to another. A Presbyterian minister heard that a congregation of his brethren, which he highly esteemed, had got to jerking. He went to persuade them out of the frantick exercise, but in conversing with them he got the jerks himself. On his return home, his people assembled to hear the result of his visit. While he was describing how people appeared with the jerks, he was suddenly taken with them, and the whole assembly soon caught the distemper.

    Wicked men were often taken with these strange exercises, and many would curse the jerks, while they were under their singular operation. Some were taken at the tavern with a glass of liquor in their hands, which they would suddenly toss over their heads, or to a distant part of the room. Others were taken with them at the card-table, and at other places of dissipation, and would, by a violent and unaffected jerk, throw a handful of cards all over the room.

    These accounts were taken from people of unquestionable veracity, and no doubt can be entertained of their correctness. These jerking exercises were rather a curse than a blessing. None were benefited by them. They left sinners without reformation, and Christians without advantage. Some had periodical fits of them seven or eight years after they were first taken; and I know not as they have got over jerking yet.

    There was among these enthusiastick people one more exercise of a most degrading nature, called the barks, which frequently accompanied the jerks. Many persons of considerable distinction, in spite of all the efforts of nature, as it was said, were "forced to personate that animal, whose name, appropriated to a human creature, is counted the most vulgar stigma. These people would take the position of a canine beast, move about on all

    __________
    * Kentucky Revival, p. 61, 62.



    [ 2-256 ]


    fours, growl, snap the teeth, and bark in so personating a manner, as to set tlie eyes and ears of the spectator at variance." Some might be forced to these degrading exercises, but it is certain that many turned dogs in a voluntary manner. A minister in the lower parts of Kentucky informed me, that it was common to hear people barking like a flock of spaniels on their way to meeting. There they would start up suddenly in a fit of barking, rush out, roam around, and in a short time come barking and foaming back. But enough has been said of these frantick scenes. The above accounts are not fabulous tales, but they are real and melancholy facts. In the upper counties in Kentucky, where the revival was the greatest among the Baptists, they were not at all affected with these delirious exercises. In the Green River country and in East-Tennessee, they prevailed considerably amongst them. With the Methodists they prevailed generally. The Presbyterians were divided respecting them; some opposed, while others encouraged them. Some of these exercises seemed really forced upon the subjects of them by some invisible power, whether good or bad the reader must judge for himself; but dancing, barking, rolling, shouting, and so on, were undoubtedly, for the most part, works of choice and imitation, which were hypocritically played off by a set of deluded, mistaken people. Where these fantastick exercises were opposed, they were the least prevalent. Those ministers who encouraged them, had enough of them to attend to.

    In West-Tennessee the Baptists were not troubled with these works of delusion, but they prevailed here among the Presbyterians and Methodists; and some, who came from other parts, attempted to introduce them in the Baptist meetings. A Baptist minister by the name of Mr. Connico, was once preaching where one of the jerkers began his motions. The preacher made a pause, and with a loud and solemn tone, said, "In the name of the Lord, I command all unclean spirits to leave this place." The jerker immediately became still, and the report was spread abroad, that Mr. Connico cast out devils....



    [ 2-262 ]




    BEAVER  ASSOCIATION.


    In 1808, the churches of Providence, Hopewell, Chenango, New-Lisbon, Warren, and Little Beaver, most of which were of recent origin, were dismissed from the Red-Stone Association, and were shortly afterwards formed into the one we now have in view, which received its name from a creek, which empties into the Ohio River from the north, about thirty miles below Pittsburg. The churches in this Association are partly in Ohio and partly in Pennsylvania. Some of them were raised up by David Phillips, Henry Frazer, and some other ministers belonging to the Redstone Association; but the most extensive and successful labourer in this part of the vineyard, is Mr. Thomas G. Jones, a native of Wales, who settled here a few years since. Mr. Jones has been employed as a Missionary a part of the time by the Philadelphia Missionary Board; and by a divine blessing on his labours, many have been turned to the Lord, and a number of flourishing churches established. This account of the Beaver Association I received from Mr. David Phillips, near Pittsburg, in 1809. I have written a number of letters for further information, but none has been communicated....



    [ 2-547 ]



    BEAVER ASSOCIATION. 1809. *

    Held at Warren, Aug. 19, 1813. Who preached the Sermon does not appear.

    Providence -- ____ -- Henry Frazure -- 34 communicants
    Valley of Achor -- ____ --       -- 43
    Concord -- ____ -- Adamson Bentley, John Wilson -- 43
    Sharon -- ____ -- Thomas G. Jones -- 43
    New-Lisbon -- ____ -- Thomas Rigdon -- 43
    Bethesda -- 1808 -- William West -- 43
    Unity -- ____ -- Andrew Clark -- 43
    Carmel -- ____ --       -- 43
    Hopewell -- ____ --       -- 43
    Lebanon -- 1812 -- George Miller -- 43
    Bethel -- 1812 --       -- 43
    Jefferson -- 1812 -- Joshua Woodworth -- 43

    Churches 12 -- Ministers 9 -- Total 464

    __________
    * The minutes of this Association have been sent on since the account of it in Vol. II, p. 262, was printed.


    1848 edition (from its 1850 reprint)

    [ 614 ]



    WESTERN  DIVISION.

    This carries us over the mountains into Western Pennsylvania, where the Baptists began to plant churches and propagate their opinions about three-quarters of a century ago, and where now, in this ultra montaine region, we find the denomination spread over a wide extent of territory, from the line of Virginia on the south, to the State of New York and Lake Erie on the north. This great field is bounded by Ohio, and a portion of Virginia on the west.

    In this section of the State are the following Associations, viz.: Red-Stone, Monongahela, Pittsburg, Beaver, French Creek, and Connernaugh.

    In this arrangement, I have had respect, as much as possible, to geographical contiguity, and the genealogy of the different bodies.


    RED STONE  ASSOCIATION.

    In my first volume, p. 598, I find the following description of this ancient fraternity, which according to the best information I could obtain on the spot more than thirty years since, was organized in 1776.

    "This Association is in the western part of this state, adjoining Ohio. Some few of its churches are in that State, and others are in Virginia. The center of the Association is no great distance south of Pittsburg. One of its oldest churches was gathered in 1770, under the ministry of Elder John Sutton. It was at first called Great Bethel, now Uniontown, and is upwards of 50 miles south of Pittsburg, in the county of Fayette. This church was the mother of many others, which arose around it. Mr. Sutton was a native of New-Jersey, and was one of five brothers, who were Baptist preachers. He settled in the Red-Stone country, when it was in a wilderness state, and was long a laborious and much respected preacher throughout all extensive circle of churches, which were planted either wholly or in part by his means. The time of his death is not known, but it is believed to have been not far from the year 1800.

    Cotemporary with this evangelical servant of God, was the pious and successful John Corbly, who was made to drink deep of the cup of affliction."



    [ 615 ]


    Then follows a somewhat extended account of the overwhelming calamity which befel Mr. Corbley by the massacre of his wife and five children, on a Sabbath morning, as they were going on foot to the place of worship. By my request, a full biography of this successful pioneer in this then dangerous wilderness, has been sent to me by a committee appointed by the Goshen church...

    For half a century or more, the old Red Stone Association was regarded as a very important institution in the whole baptist connection, and embraced the talent and enterprize of our society in the great field of labor. In my statistical table for 1812, it is reported as containing thirty-three churches, twenty ministers, and upwards of thirteen hundred members.

    Rev. Charles Wheeler, now at the head of the literary institution in Western Virginia, called Rector College, and Alexander Campbell, the founder of the community denominated Campbellites, ir Reformers, were once members of this body. In a copy of its Minutes for 1818, I find Mr. Wheeler was the moderator, and Mr. Campbell clerk; by him also, the introductory sermon was preached. at that early period, so far from having any scruples as to the mission system, so called, which, it is said, have since alienated the feelings, and paralyzed the efforts of this then effort-making people, they exhibit an aggregate of more than two hundred dollars, contributed by female missionary societies, for the express purpose of aiding the Foreign Mission cause.

    In Allen's Register for 1836, this body is represented as being reduced to about one-half from its last statement; it is now said to be much smaller, bu as I have none of its late Minutes, and it is not reported in our statistical tables, its present situation I am unable to define. On account of its former character and standing, and of the references which will be frequently made to it in the history of the bodies which sprung from it, wholly, or in part, this brief narrative seemed to be required.

    Among the ministers of distinction for talents and usefulness in the old Red Stone fraternity, in its last days, and whose labors were long and laborious in this connection, were the Suttons, Corbley, Patton, Luce, Spears, Fry, Phillips, Broomfield [sic - Brownfield?], Estep, Wheeler, and Stone.

    MONONGAHELA  ASSOCIATION.

    This is an immediate offspring of that one last named, and as it is, for the most part, on the same ground which that old institution occupied exclusively, so far as baptists were concerned, for half a century, a portion of its churches, of course, were coeval in their origin with those of the earliest dates in the mother body. It was organized in 1834, and is situated in the south-western corner of the State, in the counties of Alleghany, Washington, Green, Fayette, Sommerset, and Westmoreland, and a few of the churches are, I believe, in Virginia.

    As this Association holds the third rank as to numerical strength, in the whole State, I very much regret that I am not able to give my usual sketches



    [ 616 ]


    of some of the most important churches. In the estimation of those around them, they are those of George-creek, Goshen, Cennellsville, Washington, Ten Mile Creek, Mt. Pleasant, Pleasant Grive, and Flatwoods.

    The churches of Goshen, Turkeyfoot, Pigeon Creek, Ten Mile Creek, Forks of the Cheat, Indian Creek, and probably some others, were founded by the Suttons, Corbley, and their associates or immediate successors.

    The Second, or Grant Street Church, Pottsburg, is the largest in this body. [4] An account of this church will be given when we come to the city in which it is situated.

    I have been disappointed in not receiving communications from a number of brethren whom I have personally addressed on the subject of the history of this Association.

    In answer, however, to my general requests, as published in my Circulars, some accounts have been received.

    In 1843, this Association adopted a Resolution, which was printed in their Minutes, to the effect "that each of its churches be requested to prepare a brief narrative of their rise, progress, &c." In compliance with this request, a few of them have done so. The substance of which I will now relate.

    "On examining the records of the church at Big Whiteley Creek, in the neighborhood of the... Goshen Church, it appears that Jacob Vanmeter and family settled at Muddy Creek, about six miles north of the present seat of this old community, in 1769. Four years after, viz.: in 1773, the Goshen Church, so long under the pastoral care of John Corbley, was gathered, of thirty members. The names of Daniel Fristoe, John Corbley, James and Isaac Sutton, are associated in these early transactions."

    Elder James Sutton held the pastoral office here about two years, when he was succeeded by

    Elder John Corbley, who sustained it until his death, in 1803. For about sixteen years subsequent to the death of Mr. Corbley, we have no means of ascertaining who were the reqular pastors of this church, but from the best information we can obtaine, it was supplied by Amos Mix, Thomas Hervey, and Benjamin Stone.

    Elder James Seymour was in office here for fifteen years, from 1819. After him for eight years, they had as pastors or supplies, MIlton Sutton, William Wood, J. W. B. Teasdale, J. Curry, and F. Downey.

    Rev. Levi Griffith, the present incumbant, was settled in 1842.

    "Since the constitution of old Goshen, as near as can be ascertained, there have been added to her 535 members.

    "She has built a brick building, of good dimensions.

    "From this church four others have been set off (names not given), and a large number have removed from its bounds, to Ohio and Kentucky."

    Ten Mile Creek -- South Fork. This church was organized of members dismissed from the neighboring churches, in 1836, under the ministry of Dr. Abraham Bowman.

    Rev. Isaac Petit is their present pastor. They also have a good house of worship.

    Pleasant Grove. The church here was formed in 1840. THe seat of it is about eight miles south-west of the town of Washington. Rev. Levi Griffith is their present pastor. This church too, has a good house of worship, recently built. >BR>

    PITTSBURG  ASSOCIATION.

    Was organized in 1840 [sic - 1839?], in the city whose name it bears; the churches composing it are situated in different directions around the city, but mostly south



    [ 617 ]


    and east. Most of the members of this young institution appear to be of recent origin; a few of them, however, such as Peters Creek, Uniontown, and it may be some others, are among the oldest in the country. We have seen in the history of the old Red Stone community, that the churches just named, were planted by Sutton, Corbley, and their coadjutors, in their earliest evangelizing efforts in this region.

    Rev. David Philips, a native of Wales, was the pastor at Peters Creek for many years.

    Dr. James Estep, who has long occupied important pastoral stations in Western Pennsylvania, is the present pastor of this people.

    Rev. Isaac Wyman was reported as the official incumbant at Uniontown in 1845.


    Baptist churches in the city of Pittsburg and vicinity.

    The First Church was constituted in 1812, of fourteen members, including

    Rev. Edward Jones, who became the first pastor, where he continued two years.

    Rev. Messrs. Obediah Newcombe, from Nova Scotia, and John Davis, from England, each for short periods of time officiated as the pastors of this infant communuity.

    Rev. Sidney Rigdon, from Ohio, became the next incumbent. This man caused them much trouble, and under his ministry the church was nearly annihilated. While occupying this station, Mr. Rigdon began to propagate some of the distinguishing sentiments of the Mormons, among which people he afterwards became a leader of much notoriety.

    Rev. Joshua Bradley next took the charge of this scattered flock, where he continued but one year. This brings us down to 1827, when

    Rev. Samuel Williams was called to this pastoral charge, in which he has continued to the present time.

    This church suffered the loss of their house of worship by the great conflagration which occurred in April, 1845. It has since been rebuilt.

    Second, or Welsh Church, which was organized with a few brethren of this class, in 1827.

    Rev. Jacob Morris was their first pastor. After him, was

    Rev. Wm. Owens, who was reported as their spiritual guide a short time since. They have a good house of worship in Chatham street, where public worship is conducted in their native tongue.

    Third, pr Alleghany Church. This body is in what is called Alleghany city, over the river. It arose out of a disbanded body, which was got up in the city in 1830. The present community was organized in 1835. This church has a new house of worship of superior order, for this people and region.

    Grant Street Church is a new interest, having been constituted in 1842.

    Rev. T. C. Teasdale, late of New Haven, Conn., is the present incumbant.

    Although this church is connected with the Monongahela Association, yet for the sake of describing all the Pittsburg churches together, I have put it in this place.

    The first church in this western metropolis, has been a prolific mother of kindred institutions, as from it have originated not only the others in the city and vicinity, but the principal part of the constituent members at Wheeling, Brownsville, Centerville, and Mt. Hope, went out from this increasing body. It is still the largest in this Association. *

    _________
    * IN 1845 it reported 377; second do., 145, Peters Creek, 140; McKeesport, 111; Mars Hill, ____, Greenawalt, 104; Freeport, E. M. Miles, 96.



    [ 618 ]



    BEAVER  ASSOCIATION.

    This is the oldest body of its kind in Western Pennsylvania, except the Red Stone, having been irganized in 1809. It was at first composed of Providence, Concord, Sharon, New Lisbon, and Bethrsda churches in Pennsylvania, and the Valley of Achor, in Ohio. Carmel, Hopewell, Union, and Unity churches, fell into the confederacy soon after it was formed. The churches now are generally small, a very few of them amounting to a hundred members. Those which come up to, or near this number, are mentioned in the note below. * The churches in this Association are in the counties of Beaver, Mercer, and Butler. The principal ministers in this body in early times, were Spears, Frazer, Jones, West, Clark, and Stoughton. Although it has never been large, yet from it have gone out wholly or in part, the French Creek, and Clarion, in Pa., and the Portage and Trumbull Associations, in Ohio.

    CLARION  ASSOCIATION

    Was formed in 1838, with five small churches; many of them are young and small, viz.: Zion, Mahoning, Brookville, Curwensville, and Gethamine. The ministers who were instrumental in raising a baptist interest in this new region of country, were Nathaniel Tibbetts, from the State of Maine, Samuel Stoughton, Samuel Miles, and Thomas Wilson.

    Zions Church was constituted in 1821, at which time there was no other community of our denomination within forty-five miles of it, and their minister who visited them once a month, was compelled to ride that distance, and ferry the Allegheny river on his route. In 1845, this young body had increased to twenty-five churches, and upwards of a thousand members. The church called Zion, just referred to, Elder Thomas E. Thomas pastor, contained about two hundred members; all the others were below a hundred, and a large portion of them were quite small. They are for the most part in the counties of Clarion, Clearfield, Jefferson, and Indiana.

    FRENCH  CREEK  ASSOCIATION.

    This institution bears date from 1823. It is situated in the north-west corner of the State, in the counties of Erie, Crawford, and Mercer. As a full account of the rise and progress of this Association has been sent me by its Corresponding Secretary, I shall insert it in the language of the writer: -- "On the 12th day of June, A. D., 1822, a number of brethren convened in the town of Waterfbrd, Erie Co., Penn., and organized a Conference, and took into consideration the propriety of forming a new Association, to be composed of part of the Grand River Association in Ohio, the Beaver Association, in Pennsylvania, and the Holland Purchase Association, in New York. They met again on the 18th of September of the same year, and again on the 11th of June, in 1823. At the last named meeting, the Conference agreed to assume the name of the French Creek Baptist Association, and celebrated their first anniversary on the second Wednesday of June, 1824. The ministers first connected with the Association, were Jeduthan Gray, George Miller, Jesse Brown, and Oliver Alford, all of whom, except Father Alford, have gone to their rest. The Association, at its first session as such, numbered two hundred and forty-four members."

    "The extent of country which they then occupied, was somewhat less than it now is, being at present dispersed over a field about 60 miles square. The Association was first organized with eight churches, viz.: Watcrford and McKean, Springfield, Carmel, Lebanon, Conneaut, Mead, Concord, and Plumb.

    "The introductory discourse was preached on this occasion, by Elder Joshua Woodworth, now living at Mecca, Trumbull Co., Ohio, from John iii. 16, 17.

    "During the first five years after their organization, there were added five new churches to the Association, and a net gain of 152 members, making in all at this time (1829). 396 members....

    __________
    * Sharon, Wm. B. Barris, 112; Salem, J. H. Hozen, 113; Zion, ____, 116; Providence, Thos. Daniels, 101; Beaver City, Jacob Morris, 97; Achor, Ohio, Reese Davis, 95.



    [ 886 ]


    [Portage Association Bears date from 1833. It is located principally in Portage and Summit Cos., and probably sprung in part at least from the old Grand River fraternity, us it is within the bounds of that body in its early movements; but upon this point I have no information. It appears to act with decision in all benevolent operations.

    The Bedford Church, W. Levesee pastor, is the largest in this body. [9]

    TRUMBULL  ASSOCIATION

    Was formed in 1839. It consisted at first of five small churches, whose membership in the aggregate amounted to 160. They came from the old Beaver fraternity, whose locality is now wholly in Pa. The Co. from which it took its name embraces most of its churches. The Warren Church, J[ohn] Winter pastor, is the oldest in this connection.

    Orangeville, B. Phelps, Hubbard, W. B. Harris, and some others, are good-sized churches, but each of them falls short of 100. [10]


    GRAND  RIVER  ASSOCIATION.

    This is an old institution for this region, as it dates back to 1817, which was in the early settlement of the country. Five small churches were all it had to begin with, viz. : Kingsville, Madison, Geneva, Jefferson, and Mentor; the two last were previously connected with the old Beaver community.

    Elders A. Hawks, A[damson]. Bentley, B. Barnes, and J. Woodworth, were the principal ministers engaged in its organization. The last one named is still living.

    The Kingsville Church, J. B. Hackett pastor, is the largest in this body. [1]

    Conneaut, J. W. Weatherby do., is the next in size. This was formerly a branch of Kingsville.

    Madison, L. Whitney, holds the third rank.

    Jefferson, B. S. Knapp, stands in the fourth grade.

    Rev. Joseph Elliot, formerly pastor of the 1st Ch., Roxbury, Mass., is one of the pastors of this establishment.

    Rev. E. Tucker, now of the Oliver St. Ch., New York, is named as having been at one time engaged in evangelical labors within the bounds of this Asso.

    This has been the parent of a number of the associational communities which have subsequently been organized around it, as our narratives will soon show.


    GEAUGA  ASSOCIATION.

    Was formed in 1834; a part of its churches came from the one last named. [2] It is located in the county from which it took its name, and in the one called Lake, which is on the southern shore of Lake Erie. Neither its Minutes nor history have I been able to obtain.


    ROCKY  RIVER  ASSOCIATION.

    Bears date from 1832. Rev. L. Tucker was moderator, and W. T. Smith clerk of the first meeting. This community came also, in part at least, from the old Grand River establishment. The following items of history I have selected from the communication of my correspondent for this Asso....

    __________
    9 In 1845 it reported 124; 2d Salem, F. Green, 101; Aurora, S. R. Wlllard, 96; Akron, ____, 95; Streetsboro, C. Clapp, 91.

    10 Rev. John Winter is my correspondent for this Asso., which, he informs me, exhibits a good degree of interest in the mission cause and other objects of benevolence.

    1 Rev. J. B. Hackett, clerk, is my correspondent for this Asso.; his account is made out according to my directions in my circular.

    2 For a knowledge of this fact 1 urn indebted to Mr. Hackett. named above.



    [ 888 ]



    ...

    MOHICAN  ASSOCIATION
    Was formed in 1819, and is of course a comparatively old institution for this part of the State. It came entirely from the old Beaver community, which for many years spread over a large territory in this part of Ohio. For a rare case in this country, I find in the Minutes of this Asso, for 1845, historical details of its formation and all its annual sessions up to that time. From this document I will make the following selections:

    "At the annual session of the mother body in 1819, it divided into three parts: one retained the old name; another, the middle division, was called MAHONINO; the western part took the name of this community. Thos. Q. Jones was moderator, and John Rigdon clerk of the first meeting; [7] it consisted of eleven churches at its organization. Its ministers, in addition to those already named, were David Kempton, E. Otis, A. French, and Thos. Rigdon."

    The annual doings of this fraternity exhibit only ordinary events, except the troubles arising from the defection of John [sic - Sidney?] Rigdon, while he sympathized with the Reformers, before he espoused the doctrines of the Latter-day Saints....

    __________
    7 Three ministers by the name of Rigdon were members of this community at the same time; John [sic - Sidney?] first became a convert to the peculiar views of A. Campbell, but for many years has held a rank of some notoriety among the Mormons.



    [ 889 ]



    The Greentown Church, pastor not named, is the largest in this body.

    HURON  ASSOCIATION

    Was formed in 1821; of course it was but two years younger than the one last named. It came wholly or in part from the Grand river establishment. 9 It is located principally in the Cos. of Huron, Erie, and Crawford. This is one of the important baptist institutions in northern Ohio; but no details of its history am I able to give.

    The Fairfield Church, S. Wadsworth pastor, is the largest in this body.10

    Norwalk, J. Hull, is the next in size.

    Berlin, Wm. Starrs, holds the third rank.

    LORAIN ASSOCIATION

    Bears date from 1838. It was formed by a division of the Rocky River fraternity, and is of course of the second generation from the old Grand River community. The Co. of Erie together with that from which this Asso. takes its name embrace most of its churches....




    [ 916 ]




    CAMPBELLITES  OR  REFORMERS.

    I am exceedingly embarrassed to know by what name to distinguish the community whose affairs I am about briefly to describe; they sometimes call themselves Disciples, and at others Christians. It is no part of my business to settle the cognomen of any religious party, or to challenge the correctness of the one it may assume; my great object is to ascertain how each prefer to be distinguished. As long names are inconvenient in historical relations, I have in all my narratives, when this people are referred to, styled them Campbellites, or Reformers, and so I shall at present.

    Again, I have found objections on both sides against placing this society among the branches of the great baptist family; but as they hold to two great primordial principles of all baptists, viz., immersion on a profession of faith, and are thorough-going anti-pedobaptists, without any formal permission from either my own people, or my quondam or quasi brethren, on my own responsibility, as they are baptists de facto, I shall regard them as such in my statistical accounts.

    ORIGIN  AND  HISTORY.

    Rev. Alexander Campbell, who, I believe, is admitted on all hands to be the Corypheus of this very wide-spread community, is a native of Scotland, where he was educated among the pedobaptists. For some years after his conversion to baptist sentiments, he operated with the associated order in western Pennsylvania, where I find he was the clerk of the old Red-Stone Association, some thirty years since.



    [ 917 ]


    With the causes of his dereliction from the baptist communion, and the circumstances under which he got up a new interest, which has been so mightily augmented, I am not informed, and of course shall not attempt to describe them. But so it fell out, that an increasing company gathered around his standard, and soon spread into most of the western, a portion of the southern, and a few of the northern States.

    Of no community of religious professors of modern date have I found it so difficult to collect any suitable facts for my usual historical sketches; relative to almost every thing about them I have general, but vague ideas; so that when I cast around, for some documents to guide me I am utterly at a loss where to find them, except in Indiana. In this State some good correspondents have gone into details which I have no where else found. From these it appears that the whole number of communicants in Indiana is twenty-eight thousand.3 The number of their churches and of their elders or bishops is given but in part, and indeed their numerical strength here is made out, in part, by estimate. [4]

    From no other State have I had any thing but sweeping statements, founded on conjecture.

    From Mr. Campbell himself I have received some summary statements as to the number of his denominational friends in different States and sections of the country: they were not, however, sufficiently definite for the construction of my usual historical narratives. He estimates the whole number of communicants at two hundred thousand. This by many is thought to be an over-statement; if it is so, the fault is with the leaders of the community. I know of no good reason for challenging their statements, and if I should do so, I should not know what number to name as the amount of their numerical strength.

    I do not discover that this people have any Associations, Conferences, or annual gatherings of any kind, or that they publish any statistical accounts of their community; and I doubt whether any of them can come within many thousands of the number of their communicants.


    Church Discipline, Doctrinal Sentiments, &c. On all subjects of this nature I am also unable to give any definite statements; but this much I will say, that whatever theories have been projected by Mr. C. or any of his coadjutors of a peculiar character, as far as I can learn, there is an evident tendency in the whole party to settle down on the credenda and modus operandi -- the belief and practice of the baptists in general. [5]

    The reports of their evangelizing excursions, as to their converts, and the results of their labors in their fields of operation, are all much like those of the regular baptist order, with whom many of them were formerly connected.

    Bethany College is, I believe, the principal literary institution of this community. It is located in Brooke Co., Va., at no great distance from the Ohio river.

    Rev. A. Campbell is its president; it has a regular corps of officers, and is, I should judge, in a flourishing condition. Its full history must be deferred to my next volume.

    Periodical publications. The Bible [sic - Christian?] Baptist was one of Mr. Campbell's early works of a periodical nature. It was continued about seven years.

    The Millennial Harbinger, in a pamphlet form, is now in its twentieth year; it is an 8vo. pamphlet, and is probably the principal organ of the denomination. [6]

    _________
    3 Rev. J. M. Mathes, a minister of this State, computes the whole number in it at twenty-five thousand.

    4 Four intelligent correspondents have made communications, relative to this people in Indiana. Their names are Nathaniel Field and _______ Jameson, of the Campbellites or Reformers; John Vawter and H. Bradley, baptists. Mr. V. writes as follows: "Indiana, so far as these people are concerned, is divided into four districts, and there is an equal number of presiding bishops, teachers, or preachers for each. They are, and have been, a very laborious denomination of people in sustaining their peculiar tenets, and have done much in shedding light on the true mode of baptism. Many of them are highly respectable in point of moral worth, wealth, &c. Inclosed was a letter from Mr. Bradley, from which the following extracts are made: "This denomination is increasing rapidly in many places; their number and influence in the state legislature is much greater than I supposed, until I began to operate among them. All seem to be engaged, and put forth every effort to promote the prosperity of their sect. Many of them are very bold in defense of their peculiar sentiments; and when met with equal boldness call it persecution. Nevertheless, I am inclined to think that they are doing much to overthrow the popish tradition of infant baptism and sprinkling, instead of baptizing christians. -- "I wish the baptist denomination was as active and willing to support the gospel as that people. It would be a great blessing to community, and the means of the salvation of thousands of souls."

    5 Mr. C.'s Christian System, a 12mo. work of between 300 and 400 pages, is before me. It is similar to other epitomes of theology, and I see nothing peculiar in it, except a decided stand against all creeds and confessions of faith, which these reformers repudiate and condemn, whatever theological views they may inculcate.

    6 Rev. Mr. Henshall, of Richmond, Va., a few years since, made me out a full list of the periodicals, which were then published by this society, some eight or ten in number; it is now mislaid, and probably some of them ere this have been placed on the bill of mortality for works of this kind. -- Correspondents. -- A. Campbell, H. Henshall, H. T. N. Benedict, N. Field and J. M. Mathes are the only names I have to report under this head. I am sorry to say I have found a disagreeable shyness and backwardness on the part of nearly all the members of this community, with whom I have sought acquaintance and correspondence.




    Note 1: Among the pre-publication subscribers to the 1813 edition, the names of Matthias Luse and H[ugh] Wilson are listed for Washington Co., Pennsylvania in the appendix. A David Philips is listed for "Great Valley," Pennsylvania.

    Note 2: On page 551 of the 1813 edition's second volume, Benedict lists 5 "Covenant Independent Baptist Churches" is Pennsylvania, numbering about 200 members. He does not give the locations of their congregations.




    Annals of the
    American Pulpit VI
    by William B. Sprague
    NYC: Robert Carter & Bros., 1860

  • Introduction
  • Joshua Bradley
  • Charles Wheeler

  • transcriber's comments

    •



    [ xi ]





    HISTORICAL  INTRODUCTION.


    The history of the Baptist denomination in the United States, like that of the other denominations, is so fully developed in the lives of its prominent ministers, that it is impossible to construct even the most general outline of the former without drawing upon material that must necessarily be embodied in the latter. The present brief sketch is framed with a view to prevent, as far as possible, repetition in the body of the work.

    When the first Baptists came to this country, or who they were, it is impossible now to ascertain; though Cotton Mather says "mant of the first settlers in Massachusetts were Baptist;" and he adds that "they were as holy, and watchful, and fruitful, and heavenly a people as perhaps any in the world."...



    [ xiv ]


    ...
    The "Great Awakening" which took place in connection with the labours of Whitefield, about the year 1740, gave rise to many new churches in different parts of New England, under the name of separate Churches. These were formed by a secession from the regular Congregational Body, and their members claimed to hold as purer faith, as well as adopt a higher



    [ xv ]


    standard of Christian feeling and action, than those with whom they had previously been associated. Some of them fell into great extravagances of both doctrine and practice, but there is reason to believe that, notwithstanding the fanatical tendences with which they may have been chargeable, that they were generally sincere and devout Christians....

    It is not strange, considering the peculiar circumstances in which the Baptists were placed before and even since the Revolution, that their numerical increase should have been slow; but since civil impediments have been removed, and the principle of universal toleration has come to be everywhere practically acknowledged, they have increased with a rapidity almost unparalleled; so that with a single exception, they now form the largest denomination in the United States. They are spread through every state and Territory...

    The Baptists, as a denomination, have always attached little importance to human learning as a qualification for the ministry, in comparison with those higher, though not miraculous, spiritual gifts, which they believe it is the province of the Holy Ghost to impart; and some of them, it must be acknowledged, have gone to the extreme of looking upon high intellectual



    [ xiv ]


    in a minister as rather a hindrance than a help to the success of his labours. But, if I mistake not, many of the sketches contained in this volume will show that the Baptists have had less credit as the friends and patrons of learning than they have deserved....

    The Government of the Baptist Churches is strictly independent. Each separate church claims and exercises the right of granting license to preach the Gospel, and of ordaining Elders or Presbyters to the full work of the ministry....

    The prevailing Theology of the Baptists is Calvinism -- generally of the type of Andrew Fuller, but occasionally rising to that of Dr. Gill. The Philadelphia Confession, -- so called from its having been adopted by the



    [ xvii ]


    Philadelphia Association, -- the oldest Association in the country, and which agrees substantially with the Westminster, except on questions of Church constitution and Church order, has generally been regarded ny the Baptists, especially in former years, as a faithful expression of their denominational belief.... While the Philadelphia Confession is objected to by some as too severely Calvinistic, the New Hampshire [Declaration] is objected to by others as at least too indefinite. Nearly all the Baptist churches in this country adopt the principle of Strict Communion, so far as regards the ordinance of the Lord's Supper; while, in other respects, they mingle with their brethren of other denominations....




    [ 400 ]


    JOSHUA  BRADLEY.
    1799-1855.

    Joshua Bradley, the youngest son of his parents, was born in Randolph, Mass., July 5, 1778.... At the age of fourteen, he was apprenticed to a Mr. Thayer, a shoemaker in his native town, till he was twenty-one. In the summer of 1790, he was awakened to an awful conviction of his sinfulness by a dream in which the scenes of the final judgment were made to pass most vividly before him. After struggling for some time under the burden of guilt and fearful apprehension, he became, on the 8th of October following, suddenly enraptured by a view of the glory of the Saviour, and overwhelmed by a sense of forgiving mercy. Shirtly after this, he joined the Baptist Church in Randolph, then under the care of the Rev. Mr. Briggs. It began now to be impressed upon his mind that it was his duty to preach the Gospel; but, as his circumstances seemed altogether adverse to it, he endeavoured to dismiss the idea as a temptation of the adversary; but it would still return upon him with irresistible power; and the more, as he saw his efforts to awaken the attention of his youthful companions and others around him to the concerns of their souls were manifestly attended with the Divine blessing. At length he made an arrangement with Mr. T., to whom he was apprenticed, to go to school for four weeks, that he might learn to read the Bible -- for until then he was unable to read a verse in it, without spelling each word. This only quickened his ambition to proceed in a literary course; and, being much encouraged by his teacher, Mr. Benjamin Turner, -- who had then (1791) just graduated at Harvard College, he resolved to enter upon a course of study with a view to a liberal education. Obtaining a Latin Grammar, he hung it up before his shoe-bench, studying as he worked, and reciting it to Mr. Turner as he had opportunity. As soon as the period of his apprenticeship had expired, he devoted himself vigorously to his preparation for College, studying about twelve hours daily, besides making a pair of shoes each day to pay for his board. He entered the



    [ 401 ]


    Academy of the Rev. William Williams, at Wrentham, in 1795, and two years after became a member of the Junior class in Brown University.... [he] graduated on the 4th of September, 1799. The theme of Bradley's Oration was "The impossibility of exterminating Christianity from the earth." He says "The clergy seemed pleased, and I was invited to visit some of the,"

    Immediately after his graduation, he was licensed to preach by the church in his native town. For six months, he divided his time, as a supply, between the Baptist Church in Attleborough, Mass., and a new Society in Pawtucket, R. I. -- the latter, encouraged by the attendance on his ministrations, erected their first meeting-house, which was soon filled. Having completed this engagement, he travelled some weeks in New Hampshire and Maine... he finally accepted an invitation... of the Second Baptist Church at Newport, R. I. He was ordained on the 18th of May, 1801... In 1807, finding himself wearied out by his manifold labours, he resigned his charge, and removed to Mansfield, Conn.... The Baptist Church in Middletown now earnestly requested his services... In 1809, by the solicitation of various persons, especially of some young men who were candidates for the ministry, he opened an Academy in Wallingford, Conn., and the next year a fine, commodious edifice was built, where he generally had about one hundred pupils from several different



    [ 402 ]


    States. While conducting this Academy, he preached in North Haven, where he formed a Baptist church, and also officiated Saturday evenings at New Haven, in Masonic Hall....

    Several families, who had sat under Mr. Bradley's ministry at Newport, having removed to Windsor, Vt., sent an earnest request to him to come and preach to them. He accordingly removed thither, in October, 1818, and commenced preaching in the Court House. As this was soon overflowing, larger accomodations were called for, and a commodious brick church edifice was erected. Here he continued about four years, and was occupied at the same time in teaching a school on his own house, chiefly for those who were looking forward to the ministry. In 1817, he started for Ohio, with a view to establish a literary institution in that State, but circumstances prevented him from carrying out his purpose. The Baptist Church in Albany, which had been for some time in a divided state, invited him to become their Pastor...

    In November [1819], Mr. Bradley was induced to accept an invitation from Middlebury, N. Y., to take charge of a new Seminary, and also of a Baptist church in that village. A revival soon commenced, in connection with his labours, the influence of which was widely and benignly felt. He remained here until 1824, when, on account of Mrs. Bradley's infirm health, he resigned the place, both as teacher and preacher, and travelled, preaching as he had opportunity, in the Northwestern part of New York. In Ellisburgh, Jefferson County, he established a Seminary, -- obtaining an incorporation, and six thousand dollars for its endowment. Here also he was successful as a Pastor. While in the State of New York, he and his pupils was instrumental in establishing six new churches in as many years.

    In 1826, he was invited to visit Pittsburg, Pa.; and, finding the Baptist church there much distracted, he commenced a school for his support. He divided his labours on the Sabbath between Pittsburg and Alleghany City, and his influence in resuscitating the Baptist interest in that neighborhood soon became perceptible. His school was large, consisting of a hundred and sixty pupils; and a considerable revival of religion attended his ministry. In 1827, he was earnestly solicited by the Rev. John M. Peck to



    [ 403 ]


    go to Illinois, to take charge of a new Seminary at Rock Spring, -- which subsequently grew into Shurtleff College at Upper Alton. The fact that it was to be a Manual Labour Institution was the circumstance which especially attracted Mr. Bradley to it, and led him, without much hesitation, to consent to become its Principal. He reached St. Louis in June, 1827; and, as the Seminary buildings were not completed, he preached there and at Edwardsville, Ill., during the summer; and a large number were gathered into the church through his instrumentality. In the autumn, Rock Spring Seminary was opened; and within one year it numbered a hundred and thirty pupils. To secure the better medical aid for his wife, he left the Institution, after having been connected with it about a year, and fixed himself for a season in Louisville, Ky., where he preached, and taught a Young Ladies' School. In 1829, he removed to Middletown, O., where he



    [ 404 ]


    soon had several hundred pupils under his care. The next year, he attended the Baptist Convention in Lebanon, and awakened an interest in behalf of education, which resulted in the establishment of Granville College, -- for the endowment of which he subsequently obtained about two thousand dollars. In visiting Indiana, where there wwere about three hundred Baptist churches, and no Seminary, he was invited to become Principal of a Seminary in Connersville, the capital town of Fayette County. He opened the Institution on the 4th of October, 1830... He then returned to Pittsburg, and again engaged there both in teaching and preaching. In 1835, he delivered an Address on Education before the Monongahela Association, which resulted in a partially successful effort to establish and endow a literary institution for Western Pennsylvania and Western Virginia. Such a College was finally established by him in Harrison County, Va., since called Rector College, of which, at the instance of Mr. Bradley, the Rev. Charles Wheeler * became President. During his agency for this College, he secured the purchase of a valuable site, and buildings for a Female College at Bottetourt Springs, Va., in May 1843... [he died Nov. 22, 1855]

    __________
    * Charles Wheeler a son of Samuel and Catherine (Adams) Wheeler, was born at Rowley, Mass., on the 8th of April, 1784. His father was graduated at Harvard College in 1771, and was licensed to preach in the Congregational Church. He (the son) became hopefully pious, about the year 1801, and joined the Congregational church in his native place, under the pastoral care of the Rev. Mr. Bramin; and he began to prepare for College under his instruction. While he was prosecuting his studies, he embraced the views of the Baptists, and transferred his relation to a neighboring church of that communion. In due time he became a member of Brown University, and graduated in 1807. After leaving College, he was employed for some time in teaching school, first in Wiscasset, Me.; afterwards in Salem, Mass.; and subsequently in Middleborough, where he was licensed to preach. In 1812, he supplied, for several months, the First Baptist Church in Boston. His mother having, about this time, removed to Pennsylvania, induced him to follow her; though he seems to have consented very reluctantly. He left Boston for Pittsburg, in June, 1813; having been married., in March preceeding, to a daughter of the Rev. Samuel Nelson, of Middleborough; and shortly after opened a school in Washington, twenty-five miles west of Pittsburg, and at the same time commenced preaching to a large congregation in the Court House. In October, 1814, he was ordained, and a church constituted in Washington, of which he became the Pastor. Here he continued for twenty-six years, preaching not only to his own church, but frequently to several other churches in the neighborhood. Meanwhile he also continued his connection with the school. In 1839, he was chosen President of Rector College, and about the same time visited New England to solicit aid in its behalf. He removed his family to Pruntytown, the seat of the College, in 1840, and exerted himself to the utmost to bring forward the infant institution. In his devotion to this object he overtasked both his physical and intellectual energies, and brought on a hemorrhage of the lungs, and subsequently an enlargement of the heart, which terminated in death, on the 11th of January, 1851. He was an accomplished scholar, an excellent teacher, and an able, earnest and successful minister.


    Note 1: Some additional information on Elder Bradley's first tenure in Pittsburgh is provided in the Oct. 2, 1826 issue of Alexander Campbell's Christian Baptist, where Campbell tells of his recent attendance of the annual Redstone Baptist Association meeting: "An Elder Bradley from New England had come as a messenger from Pittsburg. He, good man, said all that a stranger could say, to shame the triumvirate and to lead them to repentance; but he might as well have spit in the face of a strong north-west wind. He was officially told that he "occupied too much ground," and must hold his tongue. His zeal in behalf of moderation so far provoked the reigning dynasty, that his faith and that of his church became towards evening heterodox. The Cardinal of the Left [i.e. Elder Lawrence Greatrake] observed as I am informed, that he had left the church sound in the faith a few months ago, over which Mr. Bradley now presided, but that he verily believed that he (Bradley) had become Arminian or Antinomian, or some other anti, and had corrupted them. Whereupon it was moved and seconded, that Mr. Bradley should be indicted for heterodoxy, and a committee was appointed, with his accuser as chairman to take him out to a stump not far from the meeting-house, and try him forthwith. The good little Yankee had so much presence of mind and fortitude as to refuse to be tried by his accuser, and appealed from their jurisdiction to a higher court. He was then committed to prison, or embargoed, and a committee was appointed to pursue him to Pittsburg in due time, to try him upon the indictment." All of which was Campbell's way of saying that Elder Bradley was a fellow Arminian, among the hyper-Calvinists who generally represented the Redstone Association churches during this period.

    Note 2: In his 1865 volume of Annals of the American Pulpit, William B. Sprague provides a biographical sketch for the Rev. John S. Maginnis on pp. 766-767, saying of Maginnis: "His first employment was that of an instructor; and in 1827 he was associated at Pittsburg, in his novitiate, with the Rev. Joshua Bradley, one of the most versatile and indefatigable of our labourers in that generation." Probably Maginnis continued Elder Bradley's school in Pittsburgh when the Elder departed for Illinois to work there with John M. Peck. Peck visited the Pittsburgh area in the summer of 1826 and probably made his employment offer to Elder Bradley at that time; on page 214 of his 1864 Memoirs, that volume's editor says of Elder Peck: "In Washington, Pa., he mentions an interesting interview which he had with Rev. Charles Wheeler, pastor of the Baptist church in that place (subsequently President of Rector College, Western Virginia), who gave him a pretty clear idea of the continued difficulties in the Redstone Baptist Association, where there was a hyper-Calvinistic party, very rigid and bigoted, and where Alexander Campbell was more and more manifesting his opposition to the above party and their shibboleth, while still a third and more numerous portion of that body maintained a middle ground." No doubt Wheeler was one of the Redstone pastors then trying to remain grounded in that "middle" position, but Bradley seems to have sensed that he was too liberal in his theology to remain in Pittsburgh much longer. According to William R. Pankey's 1939 History of Churches of Pittsburgh Baptist Assocociation, on p. 6, during 1826-27 Joshua Bradley also supplied the pulpit recently vacated by Elder David Phillips at Peter's Creek. In these ministerial efforts Bradley no doubt helped lay the groundwork for the organization of the less rigidly Calvinistic Washington Baptist Association, which came together in the spring of 1827.

    Note 3: Elder Joshua Bradley still resided in Pittsburgh as late as Apr. 30, 1827, when he wrote a letter from that place, (published in the Montpelior Vermont Watchman of May 22, 1827), in which he said: "This land is covered with darkness, and filled with crimes -- yet the Lord is gracious to some souls. -- About 25 have been added to the first Baptist Church since I came here last May." By May 19, 1827, Elder Bradley was in Louisville, Kentucky (probably on his way west to Rock Spring, Illinois) where he announced a preaching service for the following day, to be held at "the Baptists new Meeting House," (see the Louisville Public Advertiser for May 19th).

    Note 4: Elder Charles Wheeler's involvement with events surrounding the 1824 ousting of Sidney Rigdon from the Pittsburgh pastorate, may be surmised from his letter of July 18, 1823, his participation in the Redstone Association committee of Oct.-Nov. 1823, and his presence at the June 13, 1824 ordination of Lawrence Greatrake (Rigdon's successor) at Pittsburgh.




    The Baptist
    Encyclopedia
    by William Cathcart
    Philadelphia: Louis E. Everts, 1881
  • Wm. Brownfield
  • Disciples of Christ
  • Russell & Isaac Errett
  • James Estep
  • William Shadrach
  • Samuel Williams
  • John Winter

    •



    [ 154 ]



    Brownfield, Rev. William, was born in 1773 and in earlv life was converted and called into the ministry. He was pastor of the churches at Smithfield and Uniontown, Pa., where his labors were chietly expended, and was instrumental in organizing a church in Stewartstown. Following the apostolic example of many of our fathers in the ministry, he traveled extensively, and preached wherever he went. Several counties of Pennsylvania, and parts of West Virginia and Ohio, heard from him the Messed gospel. He was a sound divine, an able preacher, and a fearless advocate of the truth. His efforts were extensively blessed. He died Jan. 15, 1859, after being a preacher sixty-five years.



    [ 335-36 ]


    Disciples of Christ, The, or Christians, or Campbellites," as they are sometimes improperly called, are a religious community existing in Europe to a very limited extent, with a numerous membership on this side of the Atlantic.

    Thomas and Alexander Campbell, father and son, Scotch-Irishmen by birth, connected originally with the Presbyterian church founded by the pious Erskines, in 1810 gathered a congregation at Brush Run, Pa., " which was designed from its very inception to put an end to all partisan controversies, and. far from narrowing the basis of Christian fel lowship, to furnish abundant room for all believers upon the broad ground of the Bible, and a common religion upon the merits of Christ. In 1812 the congregation of Brush Run and the two ministering brethren were baptized by Elder Luse of the Baptist denomination, "upon the simple profession of faith made by the Ethiopian eunuch." In 1813 this body was received into the Redstone Baptist Association on the condition that "no terms of union or communion other than the Holy Scriptures should be required." After a connection with the Redstone Association of nearly ten years, rendered unpleasant by growing difficulties. Alexander Campbell was one of about thirty members who received dismission from the church at Brush Run to constitute a church at Wellsburg, Va. The new community was admitted into the Mahoning Baptist Association of Ohio. Nearly the whole Association by degrees adopted the views of Mr. Campbell. These sentiments became obnoxious to many neighboring Baptist churches, so that the Beaver Association (of Pennsylvania) was induced to denounce them as heretical, and exclude from their fellowship all those churches which favored the views of Mr. Campbell and his friends. The rent in the denomination was made wider, and the Disciples stood before the world as an independent community, differing from the Baptists chiefly about their "rejection of creeds, and baptism for remission of sins." The year 1825 was the time when the Mahoning Association adopted the doctrines advocated by Mr. Campbell, and as a consequence that year is commonly regarded as the commencement of the distinct denominational life of the Disciples. The object of the movement of which Thomas and Alexander Campbell were the leaders, according to Prof. R. Richardson, of Virginia, was i; to disinter the edifice of ancient Christianity from the rubbish which so many ages had accumulated upon it; and the beauty of those portions which were first exposed, only induced greater exertions to bring others into view. It was the unity of the church which first struck the attention; the subsequent submission to immersion is only one example among others of that progression which consistency with their own principles required. Thus, it was not until ten years after this that the utimate object of baptism was fully understood, when it was recognized as the remittiing of [sins ---- -----] of the gospel, or the appointed means through which the penitent sinner obtained an assurance of that pardon, or remission, procured for him by the suffering and death of Christ. Nor was it until a still later period that this doctrine was [actually] applied, in calling upon believing penitents to be baptized for the purpose specified. This view of baptism gave great importance to the institution, and has become one of the prominent features of this reformation/ (Religious Denominations of the United States, p. 22, Philadelphia, 1879.)

    They discard all human creeds and confessions, taking the Bible as their only religious authority; they regard all other denominations as imperfect, and claim that they have restored New Testament order in all things. They look upon the divisions of Christians as essentially wrong, and advocate the union of all believers on their platform. They insist on using Bible terms for Scriptural subjects, and therefore reject the words Trinity, Triune, etc., (though) they receive everything which the Scripture affirms of the Father, the Son, and the Holy Spirit, giving to every expression its full and obvious meaning. They teach that when Christ is preached the hearers have ability to believe upon, and obey him; that baptism is immersion only, and should be administered to no one but a believer; that it precedes forgiveness and adoption; that the blood of Christ only cleanses from sin, but that God requires faith, repentance, and baptism [-------] on which, for Christ's sake, he forgives and adopts his children: or as many state it, "There are three steps necessary in salvation, faith, repentance, and baptism.

    They believe that conversion is a turning to the Lord, and that in the New Testament baptism is the outward act by which one who has faith and repentance manifests this great change. They be lieve that the Spirit operates on sinners through the Word of God, though some of them think that he acts directly on the guilty heart.

    They object to relations of Christian experience as prerequisites to baptism, requiring nothing more than the brief confession made by the eunuch before Philip immersed him. They administer the Supper every Lord's day, to a participation of which with them Pedobaptists are not invited, but from which they are not excluded.

    Their government is congregational; every church has elders to take charge of its spiritual affairs, and deacons to care for its temporal concerns. The official position of the preacher is not invested with quite as much authority as is accorded to it in other religious bodies, and the title of Rev. is never [given] him by his brethren.

    In other particulars the Disciples are in harmony with evangelical Christians.

    Their numbers in the United States are variously estimated at from 500.000 to 600,000. They have churches in almost every State and Territory of the Union, but they are most numerous in Illinois, Indiana, Kentucky, Missouri, and Ohio. They also have a few churches in the British American provinces, and in England, Ireland, Scotland, Australia, New Zaland, and Jamaica. They have a number of institutions of learning and several newspapers.

    They are an active and moral people, some of whom occupy distinguished positions in the United States. Judge Jeremiah Black, of Pennsylvania, Gov. Bishop, of Ohio, and President-elect Garfield are citizens that reflect honor on the Disciples of Christ.

    The editor places this sketch in the Encyclopaedia because the Disciples of Christ are a considerable section of the great and growing immersion family. He has been at some pains to secure a fair representation of their opinions and practices. And he would add, that in common with his brethren, he dissents from all the peculiar opinions of Mr. Campbell and the special features of his reformation.



    [ 379 ]


    Errett, Hon. Russell, was born in New York in 1817, and removed to Pennsylvania in 1829. He is by profession an editor, and has held various public offices. In 1800 lie was elected comptroller of Pittsburgh; he was clerk of the Pennsylvania senate for three different sessions; was appointed paymaster in the U. S. army in 186l, and served until mustered out in 1866. He was elected to the State senate of Pennsylvania in 1867; he was appointed assessor of internal revenue in 1869, serving until 1873. He was three times elected from the 22d district of the State as their Representative in Congress, in which capacity he is now doing good service.

    Russell Errett was baptized in Pittsburgh, and held his first membership in the church of the Disciples, but coming to Mansfield, Alleghany County, he, together with his wife, united with the newly-formed regular Baptist church, and has found here a suitable home. His brother Isaac is editor of the Christian Standard, Cincinnati. O., and was baptized at the same time.

    Mr. Errett is a conscientious Christian, a Representative of distinguished ability, and a public man of great purity of life.



    [ 380 ]


    Estep, Rev. James. For more than half a century this distinguished minister labored in Western Pennsylvania. Few men ever attained greater eminence as a clear thinker, a sound theologian, and an earnest preacher. He was born in Washington Co., Pa., Oct. 9. 1782. He died July 26, 1861. He was baptized into the fellowship of the Mount Moriah Baptist church in April, 1802, and by this church he was licensed to preach two years after his baptism. For eighteen months prior to his entering the ministry he was pursuing the study of medicine, but a sermon preached by the Rev. Morgan J. Rhees, then prothonotary of Somerset Co., Pa., led him to deep reflection as to personal duty, and in twenty days after he was found preaching. Long before he thought of entering the ministry he gave himself to reading works on divinity. In fact, from the first day of his conversion he was engaged in reading, meditation, and prayer. He was a warm friend of an educated ministry, and one of the most useful of Pennsylvania Baptist ministers.

    His life was spent in an eventful period. In his day, and in his immediate neighborhood, the Campbellites, or to use their own distinctive term, the Disciples, and the Cumberland Presbyterians came into existence. The church required just such a man, and infinite wisdom provided for the hour of need in raising up James Estep.

    Though years have rolled away since his death, no name is more frequently on the lips of surviving brethren than his. He honored God by a noble life, and he has honored his very memory to the present hour.



    [ 661 ]


    Kirk, Rev. A. G., is of Scotch origin on his father's side, and of English on his mother's. He was born in Lancaster Co., Pa., Nov. 14, 1809, of Quaker parentage. His great-grandfather, Benjamin Gilbert, and his family, were taken prisoners by the Indians in April, 1780, and suffered a miserable captivity, passing their days in constant terror of being killed, but, in the language of the chief, Rowland Mintour, "The Great Spirit would not let us kill you."

    The son remained with his father's family until his marriage, in 1833. and in the subsequent year removed into Ohio, and engaged in teaching until 1845. On Jan. 15, 1843, he was baptized, and made his first public speech to a large assembly, partly composed of his scholars and of skeptical friends attracted to the solemn scene. He was ordained Jan. 12, 1845, at Salem, Columbiana Co., O. He was the first resident pastor of the church in New Castle, Lawrence Co., Pa., and the first pastor of the Nixon Street church, Alleghany City, Pa. At New Castle he enjoyed a prosperous ministry of eleven years. In Alleghany City and other churches lie was highly favored. His entire ministry has been richly blessed. In labors he has been abundant, having preached during thirty-three years about 5000 sermons, and during the entire period losing only eight Sabbaths by any indisposition of the body. He is still in service.



    [ 1043-44 ]


    Shadrach, Wm., D.D. This name is a household word among the Baptists of Pennsylvania. If fidelity to truth, earnest convictions, impassioned eloquence, and active zeal through half a century entitle a clergyman to peculiar prominence among his brethren, such prominence must be awarded this veteran minister.

    Dr. Shadrach is a fine specimen of the Welsh people, of whom there have been not a few highly distinguished ministers in the State of Pennsylvania. He was born in Swansea, Glamorganshire, South Wales, Dec. 4, 1804. and came to America, landing at Pictou, Nova Scotia, when fifteen years of age. After spending some time in Baltimore!, Md., he removed to Pennsylvania, and on the 22d of May, 1825, was baptized into the fellowship of the Two Lick Baptist church, Indiana Co., by Rev. Thomas K. Thomas. He received ordination Dec. 10, 1828, and became pastor of the Mount Pleasant Baptist church, Westmoreland Co. From this date to 1837 he served with much acceptance and signal success the churches of Mount Pleasant, Loyalhannah, Peters Creek, and Alleghany City. In 1837 he settled with the New Market Street church (now Fourth) in Philadelphia.

    After a service of more than three years he accepted the agency of the Pennsylvania Baptist State Convention (now the General Association), and labored with great success for three years. After a brief connection with the Grant Street church in Pittsburgh, he was called in 1844 to the Fifth Baptist church, Philadelphia, where he remained until 1847, resigning in order to devote himself to the work of assisting to found the university at Lewisburg. For six years he devoted himself with untiring energy and eminent success to this great undertaking. In 1853 he was chosen corresponding secretary of the American Baptist Publication Society, and continued in this service until July, 1860. In that year he received the honorary degree of Doctor of Divinity from Madison University. In 1840, and also in 1841 and 1846, he was elected moderator of the Philadelphia Baptist Association.

    From 1860 to the present date Dr. Shadrach has led an active life as a pastor of several important churches, giving also portions of his time to the interests of the denomination at large in labor for the Publication Society and the university. In a serene old age he is still honored as the devoted pastor of the church in the county-town of Indiana, Pa. Long may the shades of night be deferred!



    [ 1124 ]


    Swaim, Thomas, D.D., was born at Pemberton, N. J. March 30, 18??, entered Brown University, but graduated from Madison University in 1844, and from Hamilton Theological Seminary in 1846; was ordained in November, 1846, and settled with the church at Washington. Pa. After four years of successful labor he accepted the agency of the American Baptist Missionary Union for six months. at the end of which service he became pastor at Klemington, N. J., where he remained for sixteen years. During this pastorate nearly 300 were baptised, and a riewand larger meeting-house was built. In 1867 he accepted the financial secretaryship of the New Jersey Classical and Scientific Institute at Hightstown. In 1868 he became district secretary of the American Baptist Home Mission Society, with headquarters at Philadelphia, which position he now holds. The degree of D. D, was conferred, in 1865. by the university at Lewisburg.

    Dr. Swaim is an able preacher of the New Testament, and strong in his defense of Bible doctrines as held by the denomination. To the work in which he is now engaged he gives his undivided energies, and zealously labors to secure for the society the largest share of the sympathies and contributions of the churches.



    [ 1254 ]


    Williams, Rev. Samuel, was born in Connellsville, Fayette Co., Pa., on the 5th of August, 1802. At the age of twenty, while a student at Zanesville, O., he embraced Christ by faith. Along with light upon his heart came the love of souls, and in two years from his conversion he was ordained in Somerset Co., Pa. In May, 1827, he became pastor of the First Baptist church in Pittsburgh, Pa. This relation continued twenty-eight years, during which period six other churches were organized.

    Leaving Pittsburgh, he settled in Akron, O. Here he remained eight years, and then became pastor in Springfield. At both these places he, in connection with his wife, conducted a female seminary. Two subsequent years were spent as pastor in New Castle, Pa., and five years more were employed among churches in the vicinity of Pittsburgh. His present residence is Brooklyn, N. Y.

    Mr. Williams engaged in numerous controversies, both orally and in writing, in defense of Baptist doctrine and practice.



    [ 1262 ]


    Winter, John, M.D., was born in Wellington, England, in July, 1794. After graduating in theology from Bradford Seminary, he emigrated to America in 1822, and settled in Pittsburgh, Pa. Here for some time he taught a school, and served as pastor of the First Baptist church. During sixty years of a very active and successful ministry his labors were chiefly in the western part of the State.

    For a few years he preached in Illinois, where two sons survive him. He died Nov. 5, 1878, in his eighty-fifth year, after an illness of only three days, in Sharon. Mercer Co.. Pa.

    His energy was more than ordinary, and his character was of a most positive type, blended with childlike simplicity and tenderness of heart. His clearness of thought was remarkable. These traits made him just the man needed for his day. Hence, in his struggles with the errors of Alexander Campbell, he performed pre-eminent service, and checked materially the spread of error, saving many churches from being overwhelmed and destroyed. His crowning glory was his great success in winning souls to Christ. To the last of an honored and useful life he would not allow his mind to remain inactive, but kept himself well informed in general and theological learning. Hence he was always listened to with marked interest, and continued fresh and green until he closed his earthly labors.

    Dr. Winter was twice married. His second wife survives him, and is the mother of two prominent Baptist ministers, Rev. J. D. Herr, D.D., of New York, and Rev. A[doniram]. J. Bonsall, of Rochester, Pa. A daughter is also married to Rev. David Williams, of Lewisburg, Pa., while a daughter of Dr. Winter is united in marriage to Judge Justin Miller, of the Supreme Court of the United States.


    note 1: To the above listing should also be added the name of Rev. Adoniram. J. Bonsall. John W. Leonard's 1908 volume, Who's who in Pennsylvania, provides this information on pp. 82-83: "Bonsall, Adoniram Judson: Clergyman; born in Sharpsburg, Pa., Oct. 30, 1850; son of James Bonsall and Ann (Snively) Bonsall. He was educated at Allegheny Seminary, Sharpsburg... graduated from Western Theological Seminary, Pittsburgh. He married in Pittsburgh, May 12, 1874, Sophia Augusta Hoyer... He was pastor of the 37th Street Baptist Churchh; Pittsburgh; First Baptist Church, Rochester, Pa., and is now serving in the Sandusky Street Baptist Church, Pittsburgh..." Another entry, from p. 554 of the same volume, reads: "Stanton, William Alonzo: Clergyman; born Lawrenceville, Tioga County, Pa., March 5, 1854; son of Charles Alonzo Stanton and Helen J. (Nicholson) Stanton. He... was graduated from Rochester Theological Seminary... married in Scottsville, N. Y., Sept. 4, 1878, Sara L. Rogers... He was ordained minister of the First Baptist Church of Muncie, Ind., serving from 1878-1880; pastor of Vermont Street Baptist Church, Rickford, Ill., 1885-1890; pastor of Shady Avenue Baptist Church, Pittsburgh, Pa., since 1890.... He is author of... Three Important Movements, and of many published essays, sermons and historical essays. Residence: 6340 Marchand Street."





    History of
    Allegheny County
    by Thomas Cushing
    Chicago: A. Warner & Co., 1889

  • The Baptist Church

  • Pittsburgh Church

  • The Disciples Church

    •



                      HISTORY  OF  ALLEGHENY  COUNTY.                   365





    THE BAPTIST CHURCH.

    The history of the Baptist denomination is a history of its churches. The nearly three million Baptists of the United States are bound together by no ecclesiastical organization. They are not independent, but interdependent, joined in Christian endeavor, and cooperating in religious and educational enterprises. Their growth is more affected by contingencies than in the case of those of other faiths. Depending largely on individual enterprise and local


    366                   HISTORY  OF  ALLEGHENY  COUNTY.                  


    influences, they take root and grow where, in the movements of population, the seeds have fallen and the environment favors and fosters. In Allegheny county, and especially in the centers of population, immigration was not favorable to the early planting or the vigorous growth of the faith of this people; and hence, in comparison with other parts of our country, the progress of the denomination has not been rapid, and in our teeming population the percentage of Baptists is very small. In attempting to give a history of the denomination in this county we will endeavor to adopt, as the guiding thought, the figures employed, and note the fall of a seed here and there, and in the cities regard the growth as the tracing, from the beginning, of the continuity of the trunk, and putting into the picture a sufficient number of the principal branches to give some conception of the whole growth. Many things must be passed without notice, and wearisome detail avoided. At the close of our sketch we will, in a brief summary, give the present numerical strength of the denomination in the included limits.

    The pioneer Baptist ministers in Western Pennsylvania were John Sutton and John Corbly. The first church organized by them was at Big Whitely, Greene county, in 1770. The church still enjoys vigourous life. In 1870 interesting centennial services were held. Drs. Weston, of Crozer Theological Seminary, and Woodburn, of Allegheny City, delivered discourses. A vivid picture of that early time was presented in the well-preserved records. At that early date churches were also organized at Uniontown, Fayette county, and at Turkey Foot, near the modern Confluence, Somerset county. The early pioneers endured hardships in the services they rendered to the little bands to whom they ministered. Rev. John Corbly, in addition to the hardships of frontier life, had a trial of peculiar severity. On a Sunday morning he was on his way to a service at Big Whitely, about half a mile from his cabin. He was absorbed in the subject of his discourse, and lingered so that his wife and five children walked some distance in advance of him. He was aroused from his reverie by the shrieks of his family, ran to their relief, and found that they were attacked by a number of Indians. He was unarmed, and his noble wife called to him to make his escape, which, although closely pursued, he succeeded in doing. His family were all left for dead by the savages. Two children, however, though tomahawked ans scalped, finally recovered, and his descendants are numbered among the good citizens of Greene county.

    The first church in Allegheny county was organized November 10, 1773. It is known as the Peter's Creek Church, and is located at Library, about twelve miles south of Pittsburgh. It celebrated its centennial with appropriate services in 1873. It now occupies its third meeting-house, which was erected a few years ago, and is one of the most commodious and beautiful rural church edifices in the county. Rev. I. K. Cramer is the pastor, and the organization is in a flourishing condition. Among those who have served as pastors during the life of this church are the names of many of the pioneer


                      HISTORY  OF  ALLEGHENY  COUNTY.                   367


    ministers of Western Pennsylvania. David Philips, whose descendants form a large circle, was among the first ministers. Dr. James Estep closed his long and eminently usegul life as pastor of this people; Rev. William Shadrach, D. D., who still lives at an advanced age, and whose name is linked with the history of many churches and institutions in Pennsylvania, began his ministry with this church.

    The first church in Pittsburgh was organized in April, 1812. The city then had about five thousand inhabitants. The nation was agitated by preparation for the conflict with England, and the members of the little community at the head of the Ohio river were doing their share in furnishing men and material for the war. The church was independent in its origin. It was not an outgrowth of earlier churches, but the planting of a new seed. Some of the honored ministers of the Redstone association, however, were present and assisted in the organization. This was the first "association" west of the mountains, and the second in point of age in the state. It embraced a large territory, and in the year 1809 had on its roll thirty-three small churches, with an aggregate membership of 1,323. The Redstone association is now extinct. Some of the churches connected with it were "hyper-calvinist" in doctrine and anti-mission" in spirit, and these have passed away, and with them the association to which they adhered. New associations now occupy the territory. The Beaver association was formed in 1809, and the Monongahela association in 1833. The First Church, Pittsburgh, withdrew from the Redstone association, and was a member of the Monongahela association, to which all the churches in Allegheny county belonged until 1839, when the Pittsburgh association was formed. In the latter organization all the churches in the county now unite in cooperative effort. The constituent members of the First Church, Pittsburgh, representing six families and numbering about twelve, had come from Old and New England, including Rev. Edward Jines, who was their first pastor. The church after its organization had no edifice for some time, but worshipped in private houses and rented halls. Its early history was varied by alternating periods of prosperity and adversity. The great influence of the celebrated Alexander Campbell, who was the founder of the denomination now known as "Disciples," or "Christians," caused trouble, and encouraged defection in the membership of many Baptist churches, and this influence was felt in Pittsburgh. The church secured its first charter in 1722, and heading the list of charter members is the name of Sidney Rigdon, who became afterward a noted man in his association with Joseph Smith in the early history of Mormonism. It is generally regarded as an established fact that the "Book of Mormon" was given to the world through Rigdon's cooperation. The unpublished work of Solomon Spalding, entitled the "Manuscript Found," it is asserted, came into the possession of Rigdon, who was a printer by trade, and was used in the composition of the "Book of Mormon." It is, however, claimed by lifelong friends of Rigdon that he was incapable of deliberate


    368                   HISTORY  OF  ALLEGHENY  COUNTY.                  


    fraud. The later years of his life were passed in comparative obscurity, and he died, respected by those who knew him, in 1876, at Friendship, Alleghany county, N. Y. Sidney Rigdon was born and reared on a farm in this county, and when quite young was baptized by Rev. David Philips, and became a member of the Peter's Creek Church. He united with the First Church, Pittsburgh, in 1822, and became pastor, but before the end of a year trouble arose, and he was excluded from the ministry by a council of Baptist ministers for teaching "baptismal regeneration" and other erroneous doctrines. From causes which have been indicated the growth of the church was retarded.

    When Rev. Samuel Williams became pastor, in 1827, the church had only thirty-six members, although there were doubtless many more Baptists in the community. During the pastorate of Mr. Williams, which continued for twenty-eight years, the church prospered; a large number was added to their fellowship. In 1848 four hundred and fifteen members were reported, and many had been dismissed to form new organizations. Rev. Samuel Williams exerted a wide influence, and was an early and ardent advocate of anti-slavery principles. His later years were passed in New York city, where he died in 1887, after sixty-three years' service in the ministry, and was buried in this city....

    The property of the First Church alluded to is located on


                      HISTORY  OF  ALLEGHENY  COUNTY.                   369


    Fourth avenue. The first brick building occupied by the First Church was erected in 1833, on the corner of Grant street and Third avenue, at a cost of $4000. This building was destroyed in the great fire of 1845, and was replaced, at an expense of $8,000, by a building which was sold and is now occupied by a Jewish congregation. Under the pastorate of Rev. J. S. Dickerson, D. D., a lot was purchased on Fourth avenue, and a stone chapel was erected, at a cost, including lot, of $40,000, and was dedicated in 1867....


                      HISTORY  OF  ALLEGHENY  COUNTY.                   373


    In 1826 a Welsh church was organized in Pittsburgh from members dismissed from the First Church. For a number of years Rev. William Owens was pastor, conducting services in the Welsh language in their edifice on Chatham street. New life has been infused into this body in recent years under the ministry of their present pastor, Rev. D. R. Davies. They have erected a new edifice on the old site on Chatham street, and have built a chapel and conduct services at Homestead....




                      HISTORY  OF  ALLEGHENY  COUNTY.                   389



    THE DISCIPLES OF CHRIST, OR THE CHRISTIAN CHURCHES.

    The religious movement with which these churches are identified took its rise in the first quarter of the present century. It was in the beginning a vigorous protest against the religious intolerance and sectarian spirit which then dominated and distracted the religious world. At the opening of the century we find a number of small congregations in England and Scotland, and three, at least, in this country, one at New York city, one at Danbury, Conn., and one at Pittsburgh, Pa., which, having discarded human creeds, were endeavoring to build on the Scriptures alone. These churches, though very similar, and all tending in the same direction, had but little intercourse with each other, and were without unity and concert of action. As a distinct historic movement, therefore, we trace its history from the labors of Thomas Campbell and his son Alexander, in Western Pennsylvania and Virginia, who, more than all others, succeeded in bringing all these separate movements into sympathy and cooperation. Thomas Campbell was a minister in the Seceder church in Ireland, and in the year 1808 emigrated to this country, and began preaching in Washington county, Pa., under the jurisdiction of the local Seceder presbytery. Soon he drew upon himself the disapproval and formal censure of the presbytery by his very generous and liberal treatment, both in teaching and practice, of other religious denominations. However; his bold arraignment of the sectarian spirit of the age, and his eloquent appeals for a Christianity broad enough to comprehend all believers in Christ, soon gained for him an intelligent and enthusiastic following.

    About this time his son, Alexander Campbell, followed him to this country, ardently espoused his father's teachings, and became at once the fearless and eloquent advocate, and soon the acknowledged leader, of the now rapidly growing movement. From this time the movement, both in the formulation of its principles and its methods of organization, took definite shape, and was called by its friends "The Reformation." Its followers called themselves, not invididualy, but that they might be scriptural in name, "The Disciples of Christ," and their organization "The Christian Church." The cardinal principle of the movement was that sectarianism, in the light of God's word and the light of history, was sin, and must be abandoned. It had but one simple plea, namely, for the unity of God's people into one body on God's word. It protested unceasingly against the projection of human authority into the realm of religious faith and practice as treason against Christ. Rigidly rejecting all human creeds; confessions, books of discipline, and decisions of synods and councils, it steadfastly pushed forward and upward the New Testament Scriptures


    390                   HISTORY  OF  ALLEGHENY  COUNTY.                  


    as the only and all-sufficient book of faith and discipline, and the only basis on which the followers of Christ could be united. It aimed continually to reproduce the pure and simple gospel as taught by Christ and his apostles, and to restore the primitive integrity of the church as the apostles left it, as the only possible fulfillment of the Savior's prayer for the unity of his people in order to the conversion of the world. That the Christian world was ripe for such a movement is evidenced by its marvelous growth. In less than three-quarters of a century it numbers, in this country alone, 6,450 churches, 3,600 preachers, and not less than 750,000 members. It has over forty institutions of learning, and from twenty-five to thirty periodicals and magazines, besides a large number of Sunday-school and other publications. It is strictly congregational in its polity...

    THE FIRST CHRISTIAN CHURCH IN ALLEGHENY CITY.

    The first church of the Disciples in Allegheny county had its origin in an independent Baptist congregation of the Haldane school, established in Pittsburgh by George Forister [sic] as early as A.D. 1810. A number of members residing in Allegheny by mutual consent withdrew, and on the second Lord's. day in March, 1835, organized the first Christian church in Allegheny City. Their first house of worship was a single-story brick building on the bank of the Allegheny river below the Sixth street bridge, capable of seating about three hundred persons. This building was burned in 1859, and for nine years services were held for the most part in Excelsior Hall. In 1868 the church completed and occupied its present commodious building on the corner of Arch street and Montgomery avenue, adjacent to the North park. The following have served the church as regular preachers: Samuel Church, William James, Walter Scott, J. S. Benedict, W. J. Petigrew, B. F. Perkey, Robert Ashworth, Thomas Farley, Theobald Miller, W. S. Gray, Isaac W. Tenor, T. C. McKeever, Joseph King and William F. Cowden, the present pastor.


    Allegheny City Disciples Church  (illustration not in the 1889 edition)

    Besides these regular ministrations, the church has been favored at times by the presence and preaching of many of the great leaders of the reformation. To no service, however, is the church so largely indebted for her growth and prosperity as to the long-continued and self-sacrificing ministrations of Samuel Church and Joseph King, the former covering sixteen, the latter twenty-two, years of her history; the former laying well the foundations, the latter building and embellishing the spiritual temple. During her history the church has contributed largely of her membership for the establishment of new churches. In October, 1882, a mission school was established on Fifth avenue, Pittsburgh,


                      HISTORY  OF  ALLEGHENY  COUNTY.                   393


    chiefly through the energetic labors of Miss Carrie Merrick, since deceased, and Mr. Robert Latimer, for five years its faithful superintendent....


    Pittsburgh East End Disciples Church  (illustration not in the 1889 edition)

    The Peter's Creek Church. -- This church, located near Library, was organized by Edward Riggs, with six members, in 1836, and met in his house until 1839, when a house of worship was completed. Its first officers, Elder Riggs and Deacons James Boyer, Obadiah Higbee and William Morrison, were ordained by Elder Thomas Campbell in 1840. David Newmire was the first preacher. Among the resident preachers the following may be noted: James Darsie, W