USA > Ohio > A century of Congregationalism in Ohio, 1796-1896 > Part 6
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From another church two women were cut off, of whom one avowed her fixed determination not to live with her husband since she was now living in " the resurrection state," and the other had left her husband, asserting that "she was married to Christ." Later, however, both were restored, and be- cause it was judged they were insane when they said and did such things.
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clining forward in prayer and stand while singing, and that all should sing who were able."
And as for church trials, the harvest of them never failed. Here too presbytery made itself felt in bane, by in- troducing the spirit and methods of the court room. With the New Testament in mind and the life of Jesus, it makes one's flesh creep to read the citations to trial, the charges and specifications. All is unsympathetic, bloodless and cold, and calculated not to soften but to provoke. It was not at all unusual to put the witnesses under oath. The rule was common, Public confession for public offences, and the pen- itent one must read his confession in the Sunday congrega- tion, except that sometimes the pastor was allowed to per- form this function for a female offender. Sentences of ex- communication were also read from the pulpit. Immorali- ties so gross and scandalous as nowadays not to be men- tioned in good society, in those primitive days were thus ob- truded into the sanctuary. "Breach of covenant" was a common phrase, and included such wickedness ("crimes" was a common term) as absenting one's self from the public services, especially from the communion, together with neg- lect of secret and family prayer. With such cases the records overflow. It was counted a most serious matter to vow thus and not to keep. Nor was Sabbath-breaking less of-
fensive in their sight .* The Rules of Practice specified trav- eling, visiting, likewise "the collecting of hay or grain and attending to any part of the business of making sugar," among occupations which should be eschewed upon the day of rest. A certain conscienceless or heedless brother pre- sumed to take a steamboat from Cleveland bound for the west, and later applying for a letter, it was withheld until he should either explain or repent. It staggers our faith in
* When a law was passed compelling postmasters to receive and open Sun- day mails, one church forbade any member to accept the office of postmaster, or to take either letters or papers from the office on that day.
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the all-around excellence and strength of our fathers to note how common were sins of the flesh like drunkenness and sexual immorality. With this fact in mind it is not easy to resist the conviction that the present generation is less un- der the dominion of animal appetites than were the genera- tions which laid the foundations for our Zion. And one's faith is fearfully shaken in the value to religion of church trials as too often conducted. The records indicate that the weak and erring were oftener simply made worse by being set upon and taken to task in a formal and public way, and that about as often as otherwise one trial led to a second and that to a third, or to a long succession, by which churches were shattered and brought to ruin.
Dancing was a standing cause of trouble. One winter an entire county went fairly wild over sleigh riding so that the preachers were compelled to cry out in exhortation and warning. One brother, deacon that he was, confessed that he had imbibed too freely of cider, which through the coöp- eration of the tobacco in which also he had indulged, caused him to stagger and his tongue to wag in silly talk. His ca- reer ended in excommunication. In '38-9, during the course of the "Patriot War," another who was a justice of the peace, visited Canadian soil with hostile intent, suffering also some Government arms to be purloined for the same pur- pose. Nor had he refrained from attendance at a ball which held at a tavern, being thus in alarmingly close prox- imity to liquor, had lasted well nigh till break of day. Of course he was taken to task, but strangely was cleared, the evidence going to show that he meant no evil. It was in Oberlin and in the days of the "Covenant," that a trial en- sued from drinking tea in contravention of the terms of that document. A woman was accused to the Church by her husband of these three offences : (a) She was cold towards him; (b) she refused to get his supper, especially on one oc- casion, and (c) she also refused to wash his trousers. She
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was not convicted. One was charged with wetting his hay before selling it, and another of grossly over-charging his pastor for a quarter of beef, and, as was proper, the rogue was compelled to disgorge at the rate of half a cent per pound. Perhaps the most notable verdict on record was rendered when a church fined a member $1.00 for picking up chesnuts, presumably upon his neighbor's land.
The status of women and children affords a fair test of the quality of a civilization. Our fathers seem to have had a grudge against the weaker sex, perhaps on account of the unhappy part played by it in the far-off Eden. At least, in the religious realm the sisters were relegated to the back- ground. The famous Plan settled it that only "to the body of the male communicants" should an aggrieved church member appeal from the judgment of the standing commit- tee. In the churches there was no uniform practice as to fe- male suffrage. Probably in most cases the men alone were expected to vote on important questions. In one case sev- eral discussions were held upon the eligibility of woman- kind, and the matter was laid on the table as a question too tough to be mastered. But in another case it was given out that on a certain weighty subject they must vote. Again, a company of them were excused from voting because of scru- ples in their own minds as to whether it would be proper for them to drop the ballot or show the hand. And one of the rules of practice ordained that "when circumstances do not render it improper, female heads of families should read the Scriptures and pray in their families." As to children, the churches had little place for them, at least in their member- ship. They were to be baptized, and trained in the homes, disciplined freely with the rod, and duly catechized, and then-why, wait for an "experience." It was laid down in the Rules that parents should "govern and restrain, and di- rect them by parental authority to attend, whenever circum- staces will permit, catechetical lectures whenever appointed
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by the pastor or the church." Moreover, "parents, and oth- ers who are members of the church having the care of bap- tized children, shall be accountable for their religious instruc- tion and government, and for any evident neglect of their duty shall be as liable to discipline as for any offence what- ever." As late as the fifties one church voted to purchase catechisms enough to supply every family, and later sent off an order for eight dozen. And yet, somehow, that church did not greatly prosper. But so rarely were persons of ten- der years received into the churches that one clerk made mention of the notable fact that a number of children wished to join and one was voted in ; and later that a boy of ten presented himself, and a youth of thirteen.
There is no space to speak at all at length of the tug our churches had in endeavoring to inaugurate various re- forms. Of course anti-slavery was one which created most of a stir, and scarcely a book of records ean be found that does not contain ample evidence that Ohio Congregational- ism was never unsound at this point. Temperance caused more of a struggle, but presently became as prevalent. As early as '27 Painesville adopted resolutions against ardent spirits, and Fitchville in '34 voted itself a "temperance church." Some churches introduced a pledge into the cov- enant, though many others hesitated about going so far. It is evident that need there was of calling a halt upon the drinking customs of the time. In Strongsville in '33 it was decided " that for brethren to treat electors with ardent spir- its in consideration of their voting for them for some civil office, shall be considered a breach of Christian duty and an offence deserving of discipline." When Charlestown was about to build its first sanctuary a barrel of whisky was promised towards it on certain conditions. "Moral reform" in the forties meant what social purity means to us, and ex- cited deep interest. The regular distribution of tracts was held in high honor in some parts. Divers churches were
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puzzled to know if agents soliciting for the various benevo lent societies should be tolerated, and not a few decided not to countenance their visits. One church decided to hear no more sermons read from the Oberlin Evangelist, but later re- pented and was again edified thereby. The indications are various that too often the service of song was in a deplora- ble case. One of the Rules of Practice recommends to " heads of families that singing of praises to God, when it can be performed with propriety, be considered a part of family worship." Instruments were wanting, while books and knowledge of music were also about as conspicuous by their absence. This is easily however the most forlorn case at hand. A Sunday-school in Huron county actually survived to the end of a long summer term with one tune only, to-wit, " Ba- lerma," raised aloft in praise, and likewise a solitary hymn, namely, "Alas, and did my Saviour bleed ?" As standing for straitened conditions of another sort, when a new pastor was called to a community which shall be nameless, it was voted "to allow him the privilege of boarding promiscuously with the members for one year." Prayer followed immediately, as was most becoming after such action.
DAWN OF BETTER DAYS.
With the incoming of the fifties the indications began to multiply on every side that the worst was over, the force of the tempest was well nigh spent; after a long period of fearful disturbance the elements were settling into equilibri- um and quiet, the clouds were scattering and gleams of sun- shine began to break through. The material environment of the churches had changed for the better in divers import- ant particulars. Ohio was frontier no longer. The acreage of the farms now much surpassed that of the forests. Even the great ague-smitten region of the Black Swamp in the
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northwest had been drained and opened to the healing sun- light. Within a few months of each other three important lines of railroad had been completed; the Cleveland and Pittsburg, the Cleveland, Columbus and Cincinnati, and the Lake Shore and Michigan Southern, together making com- munication easy both between the Lake and the River, and also between the East and the West. Thus was it brought about that almost at once the state ceased to be iso- lated and provincial. The cities and villages began to grow rapidly, a remarkable era of manufacturing set in, and for thousands wealth took the place of a condition in which a somewhat straitened financial condition was the rule. Through increase of travel, books, and newspapers, the av- erage of intelligence was raised substantially. Thus Ohio in more senses than one emerged from the woods. Days ancient and primitive were past, and its population now numbering 2,000,000 had fully completed the momentous passage into Modern Times. A revolution precisely simi- lar was in progress all the land over. The flame of heated passion had largely burned itself out. The public had grown weary of ceaseless warfare and the weapons were worn out. At least theological bitterness had vastly diminished. Every conceivable hobby and ism had had its little hour of noise and glare, numberless absurd theories had been exploded, numberless preposterous schemes had been put into practice and had come to grief, and out of boundless error and false- hood truth and sound sense were steadily emerging. Not a few of the best reforms, like anti-slavery, had attained to popularity, and especially upon the Reserve, could command a majority vote. Moreover, within the denomination itself fundamental changes were working themselves into general acceptance. For example, at the Congregational Conven- tion at Michigan City in '46 the Plan had been sharply criti- cised as out of date and full of serious mischief as some- thing to be ignored from thenceforth and trampled under
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foot. Pure Congregationalism was the best polity possible for the West. And further, western Congregationalists were not at all infected with doctrinal heresy, were really sound to the core, and as such were in every way worthy of the confidence, esteem and affection of their brethren in the East. Meanwhile in most of the states where the denomi- nation possessed any measures of strength general associa- tions had been formed, with district conferences in affiliation, and presently, behold, the startling, and to some, horrifying idea was broached of bringing the messengers of the churches together in a National Gathering !! In the blessed year of grace 1852 such an one was even held in Albany. They came with great hesitation, and suspicion and fear. But no division or conflict occurred. The utmost of harmony pre- vailed. Each found the other wholly like-hearted, and suf- ficiently like-minded to be thoroughly loved and fellow- shipped as a brother. And how richly and sweetly love flowed forth. How enthusiasm and hope were kindled. The Plan of Union was declared to be abrogated. Then and there, also, significant name, was organized the Congrega- tional Union, a church building society, with the send-off soon of $50,000 for the erection of houses of worship, of which sum Ohio received eventually $8,000. Then it was that for the first time, two hundred and thirty-two years af- ter the Landing, the Congregational churches of the United States joined hands to further a denominational object. All the rest followed naturally and in due season, the Boston Council in '65, and then the decision to hold similar gather- ings once in three years, not at all for legislation, but only for fellowship, conference and discussion of topics of com- mon interest to all. It was a happy thought, it was verily an inspiration from above, to hold the first of the triennial councils at Oberlin. Both the institution and the commu- nity by forty years of plain living, and high thinking, and godly doing, had proved themselves to the satisfaction of all
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concerned to be entirely worthy of the high honor. With Oberlin as the hostess the East and West of Congregation- alism met for a spiritual feast. And they indeed did "stand on the grave of buried prejudices;" prejudices, too, for which there was no sufficient ground. For shame! It was not until 1871, only twenty-five years ago, that our pol- ity began to have a fair chance to show what it was really worth, what wonders of good achievement for the Kingdom by the blessing of God it was able to work. Hitherto it had but existed, from henceforth it was to lead a life which was life indeed.
In full keeping with what was going on outside was the development within the boundaries of our state. From vari- ous causes the Western Reserve Association was moribund. Something like half a dozen local bodies were in existence, but without any cooperation, each going on in its own way, thinking only of its own puny things. In 1852 something like 201 Congregational churches were in existence, while no less than 140 are said to have died since the century opened. Of that number 9 were connected with Marietta Consocia- tion, 14 were scattered throughout the southern and central portions of the state, and 160 were located upon the West- ern Reserve. Of these 70 belonged to presbytery, and 90 were Independent, "not from principle, but from peculiar circumstances" (evidently according to the well known law that a scalded cat fears cold water). Besides these there were 18 Welsh churches. By far the larger number were small and weak, disheartened and disgusted, indifferent and inclined to suspicion towards their neighbors. As far back as '45 it was noticed that the larger churches, or rather the churches in the larger towns, were mainly Presbyterian. At that date there were only 25 Presbyterian organizations on the Reserve, but they had an average membership of 120, whereas the 147 Congregational churches averaged only 56. The wealthy, the ambitious, those who would move in the
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"best society," not unnaturally were content with the eccles- iastical system which was aristocratic in its principles. And especially when on leaving New England they were warned that in the wild west Congregationalism made only for dis- order and general demoralization. What could be more de- liciously absurd than such facts as these : of the eleven pres- byteries upon the Reserve three, namely, Geauga, Medina and Lorain, contained not a solitary Presbyterian church, while three others, Erie, Huron, and Portage were able each to muster one. Ashtabula was blessed with two, and Sum- mit with three! In all eight (8) presbyteries together kept pious watch and ward over exactly eight Presbyterian duck- lings, but over 98 that were Congregational. And fortunate- ly, at length such anomalies had become too many and too outrageous to be longer borne." Something radical must be done to mend matters. The question was, Who should lead in the movement looking to unification and cooperation, what body representing and possessing the confidence of the churches should take the initiative. The Western Re- serve Association (commonly stigmatized as "Oberlin") was older and larger than any other. When that organization met at Madison, Lake county, in 1850 to hold its fourteenth annual session, the subject was brought up, and the records tell us what action was taken :
The Association proceeded to a free conversation on its affairs and pros- pects. There was a general impression that the present organization was not meeting the wants of the Reserve, and that some other organization was ne- cessary to unite the growing forces of free polity, and promote the interests of Congregationalism on the Western Reserve. A committee was appointed to report to-morrow on the ways and means to attain these objects, consisting of Bros. Avery, Strieby and Wilcox. The next day the committee reported through Bro. Strieby as follows :
I. Resolved, That in so far as we understand the causes of these di-
* Or as one brother of imaginative make expressed it in metaphor at least emphatic and appropriate, if not wholly elegant : That no longer should " the Congregational cow " so abundantly, and continually, and suspiciously produce " Presbyterian milk. " especially cream, and more especially butter !
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visions, we do not regard them as being of sufficient importance to keep the. Congregationalists of the Reserve in their present state of alienation and separation.
2. Resolved, That we believe thorough Christian investigation and dis- cussion of these causes of offence to be the only means of ascertaining their insignificance and of effecting their removal.
3. Resolved, That as one portion of the Reserve Congregationalists we stand ready to enter into any ecclesiastical organization which, while it unites us with our brethern on a platform of church polity distinctively Congrega- tional and a creed decidedly evangelical, shall yet leave all portions of the body so formed the free exercise of their preferences as to mission boards and benevolent and educational operations in general.
4. That a committee of five be appointed to confer with the leading friends of Congregationalism on the Reserve and in its vicinity, in reference to securing a more perfect union among Congregationalists ; and that the committee correspond with said persons on the propriety of calling a conven- tion to promote the interests of Congregationalism.
The committee chosen consisted of the following per- sons : J. A. Thome, Prof. Morgan, M. E. Strieby, W. B. Brown and A. M. Richardson. The Association adjourned to meet in June of '51, but never met again. Lorain Coun- ty Association, a sort of local adjunct to the other, lingered on until August of '52, when hearing of a project for an or- ganization to cover Huron and Lorain counties, the clerk was instructed to give letters of dismission to all members, and an adjournment was taken without day. Thus was indirect preparation made to secure an organization which should cover the entire state. The Albany Convention was called for October of '52. But Ohio was first in the field with a convention of her own. How fitting that the venerable mother of Congregationalism in the Northwest should have her name so closely identified with the memorable step now to be taken. The Marietta Consociation was in good and regular standing in all quarters for orthodoxy, conservatism and strict ecclesiastical decorum, and a call from this organ- ization would be most likely to receive a respectful hearing. At the annual meeting held in October of '51 the Consocia- tion displayed an enterprise, not to say ambition, which is
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refreshing. The General Association of New York was mov- ing for a national convention, which was held the next year in Albany, and Marietta made bold to invite the Congrega- tional churches of the United States to assemble in the vil- lage of that name on the Muskingum. That project came to grief, but not so another relating to similar affairs nearer home. For at the same meeting it was :
Resolved, That in the view of this Consociation it is desirable that a convention of the friends of Othodox Congregationalism in this state be called to consider and promote the interests of our churches, and that a committee of five be appointed to correspond with the friends of Congregationalism to secure this object, and to appoint such time and place for meeting as may be found expedient.
Three ministers were chosen, Thomas Wickes, William Wakefield and David Gould, and two laymen, A. T. Nye and Douglas Putnam. A circular was sent out to the churches, and the responses were so favorable that in April of '52 a call was issued for a convention of ministers and delegates, to meet June 23 at Mansfield. And so at length the long agony of a full half century of perplexity, aimless wander- ing, and utterly needless divisions among brethren was near- ing the end.
When the meeting assembled it was found that 42 churches were represented by 40 ministers and 33 delegates. One knows not whether to smile or weep to learn that the brethren, saintly men every one, met with fear and trem- bling, hardly daring to hope for harmony, unity, fraternity ; almost taking it for granted that at some point damnable heresy would be unearthed, or some iniquity to be denounced, from which they must withdraw themselves and stand aloof. It was not possible for Marietta and Oberlin to agree upon a creed. But lo, Prof. Henry Cowles, the "perfectionist" and all that, was present at one of the sessions of the com- mittee on creed, and stunning was the amazement when he declared that he had examined the creed of the Marietta Consociation and could accept it all without any mental res-
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ervation! And so it was from beginning to end. No root of bitterness appeared, no barriers were discovered which need keep them asunder, no reason why they should not from henceforth dwell together as brethren in loving fellow- ship. Which same blessed thing they then and there undertook to do, by organizing the Congregational Con- ference of Ohio, whose name in later years was changed to Association. At the first annual meeting the statis- tical report gave 189 as the number of Congregational churches in the state, of which 147 were on the Reserve, 24 were located south and west of its boundaries, and eighteen were Welsh. Of those upon the Reserve 63 were still shel- tered under the wing of presbytery, and 84 were dwelling all unsheltered outside. Beyond the limits of the Reserve only two cared to risk their lives in a " strong" ecclesiastical system.
Escape had been safely made from Egypt, the wilder- ness great and terrible had largely been left behind, a few cheering glimpses of Canaan had been gained, but Jordan remained to be crossed, or at least the tedious and painful conquest was yet to be made. The golden opportunity had been squandered, the peerless chance to mold a giant commonwealth. By the thousand the "Congregational ele- ment" had turned Presbyterian. A whole half century had been lost. Scores of churches had foundered in the stress of the storm. So manifold and so deep-seated were the evils re- sulting from the Plan of (dis) Union that the lapse of a gen- eration would not suffice to undo them. Quite soon a pro- cession started from presbytery toward the local conferences; but many remained as they were, some from vis inertia, or mere force of habit, some from choice, and some from fear of greater ills if they wholly identified themsevles with the polity of the Pilgrims. In some cases, also, churches found life in presbytery so comfortable and happy that they had no wish to agitate the matter of leaving, on the princi-
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