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ALLEN COUNTY PUBLIC LIBRARY 3 1833 01820 7917
GENEALOGY 977.1 L552S
A CENTURY
OF
CONGREGATIONALISM
IN OHIO.
REV. DELAVAN L. LEONARD, D. D.
1896.
1796-1896.
A CENTURY
OF
CONGREGATIONALISM
IN OHIO
BY
REV. DELAVAN L. LEONARD, D. D.
Prepared by request of the Executive Committee of the Ohio Home Missionary Society.
OBERLIN, O., 1896.
PEARCE & RANDOLPH, OBERLIN, O.
CONTENTS.
-
PAGE.
Preface
iv
I.
Congregational Principles
I
II. Origin and History
5
III. Evolution of Principles
7
IV. The Situation in 1796
12
V. The Genesis of Ohio
16
VI. The Days of the Pioneers
22
In Southeast Ohio
23
In Southwest and Central Ohio
25
On the Western Reserve
29
In Newest Ohio
32
Those Days of Homespun
34
VII. The Mischievous Plan of Union
35
How the Plan came to be.
37
The Workings of the Plan
39
VIII. The Times of Tempest
45
IX. Oberlin's Contribution .
50
X.
Phases of Early Religious Life
56
XI.
The Dawn of Better Days
63
XII. Our Welsh Churches
74
XIII.
Recent Development
78
XIV. What of the Second Century?
83
XV. How to make this Centenary Memorable
90
The Home Missionary Situation
90
Our Four-Fold Work.
93
XVI. Statistical Table
95
Index
96
PREFACE.
We cannot at all afford to suffer the anniversaries of great events to pass by without careful observance. They bring so much of peculiar privilege and opportunity, so much also of especial responsibility and obligation. It is the part of the highest wisdom to use them to the utmost, both for instruction and exhortation, for encouragement and warning. They supply fit occasions for reminiscence and forecast, they help us so to sum up and set forth the past as to send us forward with new inspiration and added increments of spiritual power. In particular this centennial year demands wide spread and varied celebration in our churches. For it recalls one of the notable events in the progress of the Kingdom of God in this land, and one of the most momentous in the history of our denomination It not only marks the beginning of civilization, of democracy, of Christianity in the entire Northwest from Pennsylvania to the Pacific, but it stands for the founding of the mother Congregational church in a vast region which already contains fully half of our ecclesiastical inheritance. Our center of population is steadily moving westward, is likely soon to cross the Mississippi; and already not Boston, but Chicago is the metropolis of our Zion.
With wise prescience, three years since our State Association began prep- aration by choosing a committee to act with a similar committee appointed by the Ohio Church History Society in preparing a suitable progrem for a cele- bration worthy of the unique occasion. The result appeared a few days ago when in Marietta, at a joint meeting of the two bodies, were read a noble list of papers upon appropriate themes. Besides, at their meetings during the weeks just preceding, the various local Conferences gave marked prominence to centennial topics. In the meantime the Executive Committee of the Ohio Home Missionary Society had been diligently considering how so " to keep the feast " that a much needed quickening might come to our spiritual life as a denomination, especially as touching zeal and giving and toil in behalf of ag- gressive operations, and pushing of our ideas and principles in localities where they are wholly unknown. It seemed to be every way desirable that from the Association and the Conferences, to every church and congregation in the state tlie inspiring and educating influences of the centenary should be car- ried by addresses of various kinds, which should tell the story of our origin and growth in this commonwealth, the experiences through which our fathers passed, what achievements have been made, and what still remains to be done. And to bring this desirable consummation to pass the more easily and effectu- ally it was thought that an outline history of the century of Congregational- ism in Ohio was a real desideratum.
V
Preface.
By a strange chance (providence, that is) in 1887-8, soon after his ar- rival in the state, under the conscious impulse of nothing more definite than a historic instinct, the writer had gone thoroughly over the field of our de- nominational genesis and exodus in Ohio, consulting all the authorities, and treasuring up the results in a mass of notes which were laid aside with no thought of any further use. And lo, now the opportunity had come to put them to service. The Executive Committee requested that this material be arranged and prepared for publication, offering to secure the funds required for printing outside of the treasury of the Home Missionary Society. These pages are the outcome. But, though issued under such request and author- ization, it should nevertheless be understood that the Committee are not in the least responsible for the contents of this pamphlet. No word of sugges- tion was offered. The opinions and convictions expressed belong wholly to the writer. Whatever faults appear are chargeable to him alone. It will also doubtless be observed that what is here presented is not "pure" history, but is rather history written with a purpose, or designed for a particular use. While accuracy and judicial fairness have been carefully sought, the centen- nial year was constantly in mind, and a style sermonic and even hortatory was not deemed out of place, in order the more to stir the minds and hearts of the reader to appreciate our ecclesiastical inheritance, and to love our prin- ciples and fundamental ideas. And, since these pages are designed for the people as well as for the pastors, it was not considered to be necessary always to maintain a style dignified and stately. And finally, let it be remembered that the work has been performed under the pressure of great haste. Should inelegancies and infelicities of expression occasionally appear, or even inac- curacies of statement, this fact may render them somewhat less blameworthy.
It would be a serious omission if two names in particular were not men- tioned among efficient helpers in the performance of this labor of love. Pro- fessor A. S. Root, librarian of Oberlin College, repeatedly offered fullest and freest access to the ample literary treasures under his care, aiding materially also in searching for stores of information hidden in divers obscure out-of-the way places. And Dr. J. G. Fraser, whose mind, after ten years of observa- tion and research as secretary of the Ohio Home Missionary Society, has be- come a very thesaurus of accurate knowledge concerning the condition of our Ohio Israel, upon the least hint of desire has poured out facts and figures in lavish abundance.
No attempt will be made to name all the authorities which contain the material out of which a history of Congregationalism in Ohio must be fash- ioned. Records of the older churches to the number of nearly two score have been consulted, with historical addresses and church manuals in much greater number. The files of the Ohio Observer and the Oberlin Evangelist are indispensable to the historian, especially whenever he desires to behold both the Oberlin and the anti-Oberlin side of things. Kennedy's Plan of Union is a classic, only needing to be taken with the caustic pamphlet of Professor Henry Cowles written in reply. The Minutes of the Ohio State
vi
Congregationalism in Ohio.
Association are another rich mine of historical matter, as well as the records of the Association of the Western Reserve, and of the Lorain County Asso- ciation. The six volumes of papers published by the Ohio Church History Society are filled with the annals of churches, conferences, and religious movements, and cannot be spared. Punchard's History of Congregationalism contains a valuable chapter (V ; 167-222 ), and Gillett's History of the Pres- byterian Church ( II ; 117-154). Walker's Creeds and Platforms of Congre- gationalism, and his History of Congregationalism, are helps of great value, as well as Dunning's Congregationalism in America. Besides these, the in- vestigator needs to consult various articles published during the fifties and sixties in the Congregational Quarterly, the Congregational Review, and the New Englander. Nor must Moore's History of Huron Presbytery be passed by, which, with fulness of information and a sufficiency of candor, gives the Presbyterian view of the ecclesiastical happenings during the Times of Tem- pest. D. L. L.
Oberlin, May 25, 1896.
ERRATA. By an unaccountable oversight, on page 26 the date of the founding of Austinburg Church is given as 1802, instead of 1801 as it should be, and so in the same sentence the date of Hudson also is put one year too late.
On page 28 Hartford Church among others is said to be extinct, whereas it still survives, though under the name of Croton.
A CENTURY OF CONGREGATIONALISM IN OHIO.
1796-1896.
-
CONGREGATIONAL PRINCIPLES.
CONGREGATIONALISM is the democratic form of church order and government. It derives its name from the promi- nence which it gives to the congregation of Christian be- lievers. It vests all ecclesiastical power in the associated brotherhood of each local church, as an independent body. But at the same time it recognizes a sacred bond of fellow- ship between these churches ; differing thus widely from In- dependency, which so affirms the seat of ecclesiastical pow- er to reside in the brotherhood as to ignore any check, even of advice, upon its action.
FREEDOM OF ASSOCIATION.
I. Any company of people believing themselves to be, and publicly professing themselves to be Christians, asso- ciated by voluntary compact, on gospel principles, for Chris- tian work and worship, is a true church.
EQUAL MEMBERSHIP RIGHTS.
II. Every member of such a church has equal essen- tial rights, powers and privileges with every other (even the minister being not set to lord it over God's heritage) ; and
2
Congregationalism in Ohio.
the membership, by a majority vote, have the right and duty of choosing all necessary officers, of admitting, dismissing and disciplining their own members, and of transacting all other appropriate business.
INDEPENDENT CHURCH GOVERNMENT.
III. Every such church is independent of any outward jurisdiction and control, being answerable directly and only to Christ, its head ; and every church is on a level of inher- ent genuineness, dignity and authority with every other church on earth.
FRATERNAL CHURCH FELLOWSHIP.
IV. Intimate fellowship should be maintained among churches by means of conferences, associations, and the like ; and when serious difficulties arise, or specially important matters claim decision, the advice of other churches should be sought in councils.
CONDITION OF MEMBERSHIP.
V. A credible profession of faith in Christ is held to be the sole condition of membership and communion. Per- fect agreement in details of doctrine and practice is not re- quired, and while none but true Christians should be admit- ted, it is not desired that any true Christian shall be ex- cluded.
CHRISTIAN UNION.
VI. As a distinctive trait the Congregational system exalts that which is more above that which is less import- ant, and by the simplicity of its organization facilitates, in communities where the population is limited, the union of all true believers in one church. Desiring to be free from any narrow sectarianism, and insisting upon no denomina- tional peculiarities as the condition of membership, church fellowship is offered to all who acknowledge Christ.
3
Congregational Principles.
The following utterance of the National Council of Con- gregational Churches held in 1895 well represents the convic- tions and longings of the denomination :
We propose to other Protestant evangelical churches a union based on
I. The acceptance of the Scriptures of the Old and New Testaments in- spired by the Holy Ghost to be the only authoritative revelation of God to man.
2. Discipleship of Jesus Christ, the divine Lord and Savior and the teacher of the world.
3. The Church of Christ, which is his body, whose great mission it is to preach his gospel to the world.
4. Liberty of conscience in the interpretation of the Scriptures and in the administration of the church.
Such an alliance of the churches should have regular meetings of their representatives and should have for its objects among others :
I. Mutual acquaintance and fellowship.
2. Co-operation in foreign and domestic missions.
3. The prevention of rivalries between competing churches in the same field.
And whereas it cannot be expected that there shall be a speedy corporate union of the numerous bodies into which the Christian Church of our own land is divided, we do, therefore, desire that their growing spiritual unity should be made manifest by some form of federation, which shall express to the world their common purpose and confession of faith in Jesus Christ, and which shall have for its object to make visible their fellowship, to remove misunderstandings and to aid their consultations in establishing the kingdom of God in the world; and to this end we invite correspondence with other Christian bodies.
These two additional statements present the same fund- amental principles of this form of church polity in a more popular way. The first one is borrowed from the Congrega- tionalist Handbook for 1895, and answers the question, For what does Congregationalism stand?
Perhaps the best Scripture motto for Congregationalism is the text : " One is your Master, even Christ, and all ye are brethren." The basal principle of our denominational polity is the absolute equality of all believers under the headship of Jesus Christ. Our polity proceeds on the assumption that when the Spirit of God touches a man, and he passes through that experience termed the new birth, he at once takes his place beside his fellow-believers. None of them lias a right to lord it over him, nor he over them. To the end of greater efficiency in carrying forward Christ's work, Congregationalists
4
Congregationalism in Ohio.
may delegate to one or more of their number certain special functions, but the. power to select their officers and give them their proper functions rests with the churches and not with any hierarchical or priestly order over the churches. The minister gets whatever special standing and recognition he has from his fellow-believers, who alone, we think, have a right to set apart to this office those who seem to be called of God to serve their brethren in this way. As in- dividual Christians inevitably gravitate together and form a local church, so churches obey the same law and associate themselves in conferences and coun- cils. But here again the paramount principle obtains. None of the associat- ed churches has any prerogatives over the others. Deference may be and is paid to the judgment and advice of the sister churches, but they have no pow- er to order any particular course in the internal affairs of a local church.
At first it might seem as if the possession of such a measure of independ- ence by every individual might lead to differences, and might militate against good order and united action ; but as a matter of fact Congregationalists do work together with as little friction and with as large results as are to be found in any denomination. What saves them from disunion, both in the local church and in their relations as churches, is the fact that every Congregation- ist submits himself, or is supposed to submit himself, to the leadership of Christ through his Spirit.
And the other, from the Advance Almanac for 1896, is a setting forth of, Our Polity :
Congregationalism is neither an experiment nor a spent force. It is a living fact and a polity to be preached everywhere that the gospel is heard. Its adherents believe in the new birth, and then in the fruits of rightousness. They preach repentance toward God, and faith in his divine Son, Jesus Christ.
A Congregational church is a union church, associated with other union churches. It is an independent church co-operating with other independent churches. It is a kingdom within itself, acknowledging only Christ as Mas- ter and Lord. It has just as many bishops as pastors. It recognizes no ec- clesiastical government higher than that of the local church. It does not be- lieve that Jesus Christ has a court on earth, either in synod or general assem- bly. It believes that there is safety in a multitude of counsellors. It believes in co-operation. It is one of the greatest missionary forces ; its members give more per capita to the spread of home and foreign missions than any other people in the world. It is older than any other denomination. The Christian church was first Congregational, then Presbyterian, then Episcopal, and then Papal. Congregationalism goes back to the beginning. It is not a reformation only, it is a restoration-an ecclesiastical solvent among the oth- er denominations. It is the solution, and the only solution, of the movement among Christians who are tired of warring sects. It is a common denomi- nator. It is not anchored to the past. It receives the Bible as the word of God, recognizing the fact that its depth is not fathomed, nor its breadth mea-
5
Origin and History.
sured, nor its height reached, but holding that there is more light to break forth from it. It has a quick ear, a keen vision, and a ready hand for all good work. The doctrines on which all evangelical denominations are agreed are the ones on which Congregationalism insists. For the things about which they differ it cares not at all. It is looking upward and forward, with "the past unsighed for, and the future sure."
The religious belief of the Congregational churches is expressed in the various creeds of the local organizations, and also "for substance of doctrine", in the Westminster Assembly's Confession, and other formulas more modern. The Burial Hill Creed of 1865, and the Creed of 1883, are very generally held in high esteem by American Congrega- tionalists-both as being more catholic in spirit, and ex- pressed in language more simple and less likely to be mis- understood. "But no one of these is received as universal- ly binding on the conscience, or as the necessary test of fel- lowship. The Scriptures alone occupy that position ; his understanding of which each Christian minister is free to ex- press in his own form of words, to the satisfaction of his brethren."
ORIGIN AND HISTORY.
IT is believed that the Congregational polity is the one adopted by the apostles in organizing the primitive churches. The New Testament never speaks of "the church" as an external, centralized body, embracing and ruling a number of congregations. The word is used only to mean the gen- eral company of all the redeemed, or a particular band of believers in a particular place. Thus, it speaks not of the church of Asia, but of " the churches of Asia," "the churches of Judea," "the churches of Macedonia ;" and of the par- ticular bodies, "the church which was at Jerusalem," "the church in the house", of Philemon, Nymphas, and others. The working of these churches seems to have been Congre- gational. The assembled brethren elected an apostle to fill
6
Congregationalism in Ohio.
the place of Judas. (Acts 1:15-26.) The brotherhood at Jerusalem chose seven deacons by ballot. (Acts 6:3-5.) The church at Corinth was urged to discipline its refractory members. (I Cor. 5:1-7; 6:1-5.) The elders (or bishops) are forbidden to exercise authority in the church. (I Pet. 5:3.)
This democratic system seems always to have prevailed in apostolic times. Gieseler, an eminent historian, says, "the new churches in Palestine formed themselves after the pat- tern of the mother church at Jerusalem." Mosheim, a noted Lutheran writer, says, "the assembled people, therefore, elected their own rulers and teachers, or by their free con- sent received such as were nominated to them. They also, by their suffrages, rejected or confirmed the laws that were proposed by their rulers in their assemblies. Every individ- ual church recognized itself as an independent community- not recognizing any sort of external influence or authority." The testimony of Neander is the same.
But in the latter part of the second century unchristian dissensions arose among the clergy, and Jerome suggests that an officer, called a bishop, was appointed to quell them. New offices were then created. The road was open to am- bition, and selfish men improved it; and the simple democ- racy of the apostles soon degenerated into the oppressive hierarchy of the Papacy.
As early as the twelfth century a little band known as the Waldenses, in the Cottian Alps, resisted the invasions of the Romish power, and in spite of persecution, maintained their simple methods. They claimed to have inherited their religion from the primitive Christians. But with this excep- tion, all Christendom was in bondage until the Reformation. The right of private judgment was then asserted ; though the simple organization of early days was not fully re-estab- lished. But in England, in the time of Queen Elizabeth, a Puritan party grew up in the church, unwilling to conform to
7
Evolution of Principles.
what they considered idolatrous usages. Persecution follow- ed, and some of them left the Establishment entirely and be- came Separatists, while others adhered to it under protest, and were called Nonconformists.
About the year 1600, some of the Puritans, driven by their troubles "to see further into these things by the light of the word of God," became convinced of the wide diver- gence of all the hierarchies from the original simplicity of the early churches, and resolved to return to the democratic method of the apostles. They organized in Scrooby in 1606 the first Congregational church after the Reformation. Vio- lent persecution befel them, and they fled to Amsterdam, in Holland, with John Robinson, their pastor, one of the most learned, sagacious and godly men of his time. After a year they removed to Leyden, where they lived eleven years. But it became evident that Holland was not the place for their permanent home, and one division of the church embarked in the Mayflower, and crossing the sea, landed on Plymouth Rock, December 22, 1620, here to establish "a Church with- out a bishop and a State without a king." This was the first church in New England, and almost the first Protestant church in the New World. It was more than eighty years afterward that the first Presbyterian church was organized in Philadelphia, and a hundred and fifty years later that the first Methodist church was formed in New York city.
EVOLUTION OF PRINCIPLES.
In its deepest and most essential meaning Congrega- tionalism has always been synonymous with democracy, the rule of the people in religious affairs, and including the three prime factors, liberty, equality, fraternity. But in its histor- ic development, the expression of these fundamentals in in- dividual and corporate life, progress has been slow and pain-
8
Congregationalism in Ohio.
ful, and has been achieved only through centuries of experi- ment, blundering and costly failure. And, according to uni- versal law, the ripest and best results are among the last to make their advent. From the beginning until now this form of church polity has suffered serious damage from evil envi- ronment. To all appearance its spiritual ideas, its noble con- ception of human nature as renewed and inspired by the Di- vine Spirit, were utterly vanquished and annihilated by the brute forces dominant in the old Roman world, while later followed the more hopeless violence and chaos resulting from the irruption of the Barbarians. And again, when the day of resurrection dawned, kingcraft and priestcraft were yet su- preme, the prescription of monarchy, aristocracy, prelacy and scholasticism extended to every realm, the individual had no rights, the masses were but as cattle to be driven, or as chil- dren to be fed and nourished, to receive commands and to submit to discipline. Tremendous revolutions political, so- cial, intellectual and religious were required before this free church order could enter fairly upon its beneficent career ; the rough work of Cromwell and his Puritans, and even such cataclysms as the French Revolution. The Anglo-Saxon race was the divinely chosen instrument, at first with Great Britain as the sublime theater, which later was transferred to the New World, with the Declaration of Independence and the setting up of the American Republic as necessary steps. And even then democracy was scarcely more than an ideal, a theory, a dream, and to many only a hateful dream. Fifty years more were required before we possessed in the fullest sense a government of the people, by the people and for the people.
In particular, for more than two centuries after the Land- ing at Plymouth the genius of Congregationalism was se- riously circumscribed and fettered. Its normal growth was hindered, and lamentable deformity was produced by the co- operation of various external forces. Such, for example, as
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