USA > Ohio > Early history of the Disciples in the Western Reserve, Ohio : with biographical sketches of the principal agents in their religious movement > Part 11
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expose myself. His discourse appeared to me, at every point, invulnerable. And so, when we were dismissed, and out in the yard, my old brethren gathered around me . and asked, ' Bro. Raines, what do you think of the dis- course?' And let me say here that I think my first an- swer will be my last : 'I can do nothing against the gos- pel as preached by Bro. Scott; unless I should live to dis- grace it ; which may our gracious Lord forbid!' Hence I have no sympathy with those who say they can not un- derstand the preachers of the reformation. I understood the first I ever heard a great deal better than I desired.
" The next day I heard Bro. Scott again. His subject was the fifteenth chapter of first Corinthians-the resur- rection. Here again I was exceedingly amazed. Germs of truth, and beauties and glories sprang from the bosom of that chapter under the handling of Bro Scott, of which before I had scarcely any conception. 'As in Adam all die, even so in Christ shall all be made alive,' I deemed a passage of cardinal importance, and the whole chapter very good in its place ; but as I did not understand it, of course I saw none of its beauties, and was superla- tively ignorant of the meaning of the scrap just referred to, which was one of the proof-texts by which I attempted to prove the ultimate holiness and happiness of all men. At the close of this discourse I felt profoundly interested in the ministrations of Bro. Scott, and resolved to follow him up for some days longer.
" On the next day his subject was the two covenants ; and here again I was amazed, not only in contemplation of the beauty and magnificence of gospel truth, but at my former ignorance, for although I had been a preacher five years, I certainly did not know the difference between the old covenant and the new. I obtained from them a sort of hotch-potch; or rather I made of them a chaos, and preached the darkness that was on the face of the deep !
"In a few days I heard again. His subject was the
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eleventh chapter of Hebrews. He still bore himself aloft in all the grandeur of the gospel, and in the captivating intelligence of the truth as it is in Jesus. Here I virtually surrendered-not that I was convinced that all mer would not be finally saved. Bro. Scott said nothing on this subject, only that it was a philosophy, as was Calvin- ism, Arminianism, etc., and no part of Christianity. He convinced me that I ought to lay my philosophy aside, and preach the gospel as the apostles preached, making their discourses a model to be accurately copied by me in all my ministrations. This was, so far, a capital conquest, for it terminated in due time in the conviction, in my mind, that Restorationism itself, as much as I had for- merly idolized it, is founded in error.
" At this juncture it became necessary that I should part from Bro. Scott for a season, for I had a tour of preaching before me, and must fill my own appointments. I resolved that I would preach as Bro. Scott had done, and as I believed the apostles did, and that at the close of each discourse I would call for objections. And I told my old brethren that I threw myself on their mercy ; in other words, that if they believed me to be going. astray, in mercy to set me right. This attempt was often made within this tour, but it only served to convince me more satisfactorily that I was right. It terminated at the house of brother Ebenezer Williams, in Ravenna, a Restorationist preacher, a good man, and possessing excellent talents. I submitted to him, at his own house, my views of the gospel. He received them, and we were mutually im- mersed for the remission of sins. After this, I immedi- ately retraced my steps, and within five weeks I immersed fifty persons, three of them, counting Bro. Williams, tal- ented Restorationist preachers." *
* Ebenezer Williams, David Sinclair, and Theophilus Cotton.
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A. RAINES AND E. WILLIAMS.
Wishing to fortify himself thoroughly on so im- portant a matter as the change in his religious po- sition, and also desiring to keep clear his approaches to his Restorationist brethren, Raines deferred his baptism till he should confer farther with their lead- ing men. He retraced his steps, preaching at points formerly visited, till he came to the residence of E. Williams, of Ravenna, who must now be introduced to the reader.
Ebenezer Williams was born in Warwick, Hamp- shire County, Mass., March 14, 1793. He came to Ohio, in May, 1815, and settled in Ravenna. Fall- ing in with the views of Winchester on universal restoration, he prepared himself for a life advocacy of that system. He was calm, dispassionate, a candid and sound reasoner, and very conscientious, and was one of the first advocates of that doctrine on the Western Reserve. He was earnest and fluent in speech and persuaded many, and planted communi- ties of converts in Newburg, Bedford, Brimfield, Shalersville, and elsewhere. I will permit his own pen to relate the circumstances which led him to embrace the gospel :
"I will give you a fraction of my history in Shalersville. I preached my first discourse there among the Universal- ists, at the request of Daniel Burroughs, Esq., who was instrumental in getting the first Universalist preacher on the Western Reserve. In 1828, I was employed in that town one-fourth of the time at one hundred dollars.
" On a pleasant morning in the month of May, I rode from Ravenna to meet my appointment. When I came
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in sight of the house I saw more people than usual gath- ered around it. While hitching my horse, two of my friends came up and informed me that Father Campbell and Sidney Rigdon had been holding a meeting there for several days; two young men had been baptized; the meeting had created great excitement ; they had dwelt much on the second chapter of Acts ; and they requested me to preach from the same, especially the thirty-eighth verse. I informed them I would do so. In my discourse I opened to the tenth chapter, and found that the Gen- tiles received the Holy Ghost before baptism, reasoning that baptism was but voluntary and quite unessential. I offered the same objections to an immersion in water that I have since so often heard, indulging in some witticisms about going to heaven by water, and succeeded in pleasing the congregation, except the two young men above referred to.
"While going home I reviewed my discourse. Al- though I had spoken in all sincerity, I became quite dis- satisfied with what I had done. My text, and the forty- sixth and forty-seventh verses of the last chapter of Luke, were constantly occupying my mind. I went home quite unhappy. I was familiar enough with the New Testament to recollect the substance of what it contained, and my mind was constantly engaged, day and night, to satisfy myself that immersion could be dispensed with. I had been sprinkled-I had sprinkled others, but in spite of all my efforts my convictions still fastened themselves upon me.
" In the midst of my perplexity one morning, while in the field plowing, a child came and informed me that Bro. Raines was at the house. I went in immediately. We hardly passed the usual compliments, when Bro. Raines said he had been hearing Walter Scott; that he had got into trouble, and wanted me to help him out."
·
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Raines remained with him several days, during which time they gave the subject a thorough exam- ination in the light of the Holy Scriptures. The result is given in the language of Bro. Williams :
" The next Lord's day my appointment was in Brim- field. Bro. Raines went with me. We both preached. After meeting, we walked out, when he inquired of me how I had made up my mind. I informed him I should be immersed. Next morning we notified the friends of our intention, and on our way back to Ravenna, we stopped at Sandy Lake, a beautiful pond in the corners of Brimfield and Rootstown, and taking hold of each other's hands, we walked into the water. I baptized him; he in turn baptized me. I think they were all Universalists who witnessed the scene. Some cried, some scolded. We ex- horted them to come and do likewise.
" When the four weeks came round, I went back to Shalersville, and again preached from the second chapter of Acts, but not so much to the satisfaction of the people. Some were angry; many said they would not pay their subscription for such preaching. I told them I did not expect it-the Lord would take care of me. Thus I turned my back on the four hundred a year. I have never since received over half that amount, but having obtained help of God, I continue until this day."
These brethren being now fully emancipated from that useless and pernicious philosophy, went every- where preaching the word. They were anxious to recover the communities which they had instructed from these errors. There is a worldly and false pride of consistency, which is but the effigy of that true principle of " consistency" which is said to be a "jewel," a counterfeit mistaken by many for the genuine. Had Williams and Raines listened to the
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voice of that false pride, they would never have en- countered the reproaches unsparingly heaped upon them for changing their doctrinal base. But this was their cross, and joyfully for Christ were they willing to bear it.
The news of their conversion spread every-where, causing much joy among the Disciples. But the feel- ing was mingled with a fear that they were not thoroughly instructed in the foundations of the gos- pel. It was feared that they were, after all, merely baptized Universalists. If this was all, it was noth- ing. Baptized Universalism is Universalism still ; not the gospel. So baptized sectarianism, in any form, is but sectarianism at best, and not the gospel of Jesus Christ. This plea of reformation did not be- gin nor end in baptism. It saw as its end, and sought nothing less, than the de-organization of sect, and the re-organization of the saints on the new cov- enant, in the express terms and conditions divinely set forth in the Holy Scriptures. This was clear as a sunbeam in the preaching and writings of Scott and the Campbells, and all who were enlisted in the defense. No marvel then, that even thus early in our work, no one could be satisfied with the mere baptism of these men. They wanted proof of their abandonment of Universalism, and their confession of Christ and his gospel. They felt as the disciples of old concerning Saul, of whose conversion and bap- tism report quickly spread-" they were all afraid of him, and believed not that he was a disciple." Acts ix : 26. These noble men, however, had learned and embraced the gospel as the "power of God unto sal- vation to every one that believeth." Salvation was
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now with them, as with the original preachers, through faith and obedience ; without which impeni- tent sinners are still in their sins, and obnoxious to the judgments of God.
THE CHURCH IN FREEDOM.
The first person baptized in Freedom, after the primitive order, was Daniel Brown. This was in 1828. Bro. Bosworth sowed the seed and reaped the fruit. Bro. Rufus Ranney was the next. Then John Bonney, who heard Scott in Nelson, and was baptized by him. This post was held by Bro. Ryder and the itinerant laborers till 1840, when they built and or- ganized. The gospel had made inroads into Charles- ton also, and brethren Woolcut, Peebles, and Baldwin associated with the church at Freedom. Daniel Brown and John Bonney were chosen overseers, and Lewis Hamilton, Joseph Woolcut, and John James, deacons.
The church prospered for several years. Two preachers-O. E. Brown and J. W. James-arose out of this church, who have been many years in the work, and proved themselves extensively useful. In June, 1848, they entertained the county yearly meet- ing ; their number being about thirty. They after- ward rose to fifty. After about twelve years of pros- perity, dissensions grew up, and the tie of brother- hood was sundered. For several years the religious interest was nearly extinct ; but there were a few names "who had not defiled their garments." The work has lately been revived, and meetings are again held regularly.
It is interesting to state that the first disciple in
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Freedom still survives, and that the first overseer is elder still. Bro. Daniel Brown, who in his eighty- sixth year, writes me, "I do not expect to live much longer, but so long as the Lord lets me live, I am willing. When he calls me I am ready to go."
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CHAPTER VII.
Association in Warren, 1828-Principles of Union Settled-Scott and Hayden appointed Evangelists-Biography of Hayden- Expectation of the Millennium.
T HE association for 1828 was to meet in Warren. People every-where were looking forward to it with great expectations. The new converts, now very numerous, were inspired with the prospect of a great spiritual convocation. The friends of return to primitive order were flushed with the victories so numerous and decisive, and prepared to enjoy that meeting as a kind of triumphant jubilee; while the preachers themselves were eager to meet together in mutual congratulations, to make reports, and to hear news of the success of the gospel from all quarters. A few viewed the new movements with fear and trembling, paused in doubt, and hoped that the approaching association might interpose some need- ful checks, and in some way bring the whole work more within the principles and order which were still dear to many of the older members.
It is not necessary to conceal the fact that the writer of these notes was in attendance from first to last. It will be difficult to convey to the reader the complex character of that meeting, the important questions which there called for solution, and the controlling guidance necessary to maintain unanim- ity of feeling, that the work so powerfully progress-
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ing might still go forward. Men for the crisis were demanded. Such men were there.
The association came together purely and simply as an assembly of Christians. Though under the forms and name of a Baptist association, the creed system was abandoned, and neither that denomina- tional name, nor any other, was on its standards. Men of nearly all the religious bodies, many of them leaders therein, leaving the technics of the party, but retaining their faith, hope, and love, mingled to- gether as disciples of the common Lord ; now in the one body, possessing the one spirit, rejoicing in the same hope, submitting themselves to the same Lord, through the one faith and the one baptism, they worshiped together the same God and Father of all Christian people. This great occasion was a grand demonstration of the possibility of the union of Christians on original Bible ground. It was no longer a theory. It was then an actual, accomplished fact. And though by no means the first such ex- ample in modern times, this meeting in Warren was, perhaps, the largest assembly, and the most com- plete, full, and illustrious example of it. The history of it is a triumphant vindication of the principles of the Campbells on this subject, a proof of their prac- ticability, and an illustration of their power. Here were Methodists, no longer Methodists, but still Christians ; Baptists surrendering the title, yet hold- ing the Head, even Christ ; Restorationists, giving up their fruitless and faulty speculations, now obedi- ent to the faith once delivered to the saints ; Bible Christians, recovered from their negative gospel to the apostle's method of preaching, together with very
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many from other forms of religious belief-all re- joicing together, " perfectly united in the same mind and the same judgment."
Among the seniors were Thomas Campbell and his son Alexander, Adamson Bentley, and Sidney . Rigdon, with Walter Scott, to whom multitudes of the young disciples looked with the affection of chil- dren to a spiritual father. Of the younger preachers, may be named Jacob Osborne, Marcus Bosworth, William Hayden, John Henry, Symonds Ryder, Zeb Rudolph, John Applegate, John Secrest, A. G. Ewing, as also Aylett Raines, the Cottons, and Reuben Ferguson.
So large a number of Disciples, both of new con- verts and of persons collected by the appeals for union from various religious beliefs, needed much instruction in the principles of that union, especially in its practical workings. Besides, the doubts and disaffections arising from the introduction of Restor- ationist ministers began to break forth in out-of-door discussions touching the prudence of such a loose proceeding.
The leading brethren were fully aware of all that was passing. With a correct discernment of the situation, and a profound and far-seeing appreciation of the necessity for a clear and scriptural settlement of the grounds of true Christian union, Mr. Camp- bell, who was to deliver the introductory sermon, prepared to meet the case fairly, fully, and manfully. His sermon was founded on Rom. xiv: I: “Him that is weak in the faith receive ye, but not to doubt- ful disputations." He classified under three heads all subjects relating to the Christian religion :---.
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Ist. Matters of knowledge-personal knowledge ; 2d. The things of faith, the facts reported to us, which we accept on testimony ;
3d. Matters of opinion.
The distinctions in these three departments are marked and important. The profound and eloquent preacher, in a lucid and masterly manner, defined them, and showed their application to the present divided state of Christendom, and illustrated the manner in which these principles would solve the difficult problem of the union of Christians, and yet disturb neither the faith nor the piety of any one.
Knowledge, he defined as one's own personal ex- perience. This term is confined to the things which he himself sees, or hears, or discerns, either by his senses, or his own consciousness. A person can tes- tify only to the things which he himself personally knows. It was asserted that the apostles knew the Lord Jesus ; saw him, " handled" him, heard him, and knew his miraculous works, and heard his gra- cious discourses ; so that within their personal knowl- edge and consciousness they held the absolute cer- tainty of knowledge of him-his character and his claims ; that they were thus qualified to declare the gospel and to be his embassadors, his apostles, and witnesses to the world ; that the apostles knew the gospel to be true, and none but they stood on this high ground of knowledge.
The subject of faith was treated in an equally clear and forcible style. Faith stands on testimony. No testimony, no faith. Testimony is delivered by wit- nesses. Christ's apostles are his witnesses : " And ye also shall bear witness, because ye have been
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with me from the beginning ; John xv : 27. " Ye shall receive power, after that the Holy Spirit has come upon you : and ye shall be witnesses unto me both in Jerusalem, and in Judea, and in Samaria, and unto the uttermost parts of the earth ; " Acts i : 8. Our faith in Christ is founded on the testimony of his witnesses. The apostles, the men of knowledge, testified or declared the things which they saw and heard ; we receive their testimony, and thus we be- lieve. . "Faith comes by hearing, and hearing by the word of God ; " Rom. x : 17.
It was next shown that as the facts of the gospel are always one and invariable, and as the apostolic testimony or declaration of the facts never varies, the faith of all persons is a unit. The important conclusion was thus reached, that Christians are not divided on the faith.
Touching the third division in this classification of knowledge, faith, and opinion, he showed that opinion was the fruitful source of all the schism which checkers, disgraces, and weakens the Christian profession ; that creeds are but statements, with few exceptions, of doctrinal opinion or speculative views of philosophical or dogmatic subjects, and tended to confusion, disunion, and weakness ; that as Christ re- ceives us in the faith, without regard to questions of doubtful disputation, so we should receive one another, laying the basis of a rational and permanent union in the faith, in the express matters of apostolic teaching, on which no differences obtain among the followers of Christ.
So rational and scriptural a ground of gathering into the long-desired unity the scattered sheep of
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Christ's fold, commended itself to all his hearers as both safe and practicable. But men often approve in theory what they fear to trust in practice. So with Mr. Campbell's views of the grounds on which we were to receive members into fellowship. This, though plausible in theory, was a wide departure from Baptist principles of church-fellowship. So likewise these principles of apostolic teaching would demolish the narrow, restrictive creed policy of all the sects in the land. It was a bold position. It was taken in the face of the embattled array of sect power. It was clear, simple, sensible. But would it bear the strain of the practical tests to which this plan might be subjected ? So reasoned many, standing yet in doubt. A trial case was at hand, a case just in point, which served both to illustrate the principles of the sermon, and to test their power. Aylett Raines was present, willing to be counted among the brethren, if he could be received as a Christian without sur- rendering his liberty in Christ.
The case was called up Saturday afternoon by the careful and judicious Osborne. Raines, it was thought, still entertained Restorationist sentiments. If he should in any wise continue to advocate them, dissension and division would follow. Some were for rejecting him, many were in doubt. But the greater number were decidedly and warmly in his favor. Bro. Osborne was impelled to the measure, less, it is presumed, by his own doubts of the propriety of re- ceiving him, than 'by the urgency of others who wanted the association to take action in the case.
As we have it in our power, we will gratify the reader by giving Bro. Raines' own recollections of
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this scene. In a communication of April 6, 1868, he says :
"I went to that association expecting trouble : for, although I did not preach my Restorationist opinions, yet I sometimes told such persons as approached me becom- ingly, that it was still my opinion that all men would, ul- timately, in some distant period of eternity, be saved. Out of this the trouble was to grow. But I resolved to breast the storm. I arrived in Warren, Friday morning. At one o'clock P. M., I had the pleasure to hear, for the first time, A. Campbell. He read the fourteenth chapter of the Epistle to the Romans, and dwelt extensively on a passage in it, which, according to his translation, reads as follows : 'Him that is weak in the faith receive ye, but without regard to differences of opinion.' On this passage Bro. Campbell dilated lucidly, showing the difference be- tween faith and opinion, and between humanisms, or phi- losophies, and the 'faith once delivered to the saints.' I felt very much strengthened and comforted, knowing, if my case came up in the association, I would have at least Bro. Campbell on my side, and if him, a multitude of our preachers and brethren.
" After hearing the views of Bro. Campbell I thought it probable that my case would be let alone. In this, how- ever, I mistook. Next morning I met Dr. Wright on the street, who said to me : ' I understand that you sometimes tell people that you still believe that all men will finally become holy and happy.' 'I do, sir,' said I. 'What then will you do,' said he, ' with this passage : These shall go away into everlasting punishment, but the righteous into life eternal ?' ' I will not do any thing with it,' said I. ' If I argue with you in defense of my opinions I shall make myself a factionist. But I have as much right to argue for my opinions as you have for yours ; and if you get up an argument with me, be careful, you will make yourself a
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factionist.' At this the Doctor, seeing that I was not in his trap, became excited, and said : 'Well, sir, I'll see whether this association will fellowship men of your views.' ' See,' said I, ' Doctor, as soon as you please, and I will show you that I will have Thomas Campbell, A. Campbell, Walter Scott, Bentley, and a number of others on my side.' He replied, ' It is impossible.' I responded, 'Well, try it.' Accordingly, not Dr. Wright, but Bro. Osborne, on Saturday afternoon, very lugubriously presented my case. Bro. Thomas Campbell first responded, as nearly as I can recollect, in words following : 'The devil has brought this question into this association to sow discord among breth- ren. Bro. Raines and I have been much together for the last several months, and we have mutually unbosomed our- selves to each other. I am a Calvinist, and he a Restora- - tionist ; and, although I am a Calvinist, I would put my right arm into the fire and have it burnt off before I would raise my hand against him. And if I were Paul, I would have Bro. Raines in preference to any other young man of my acquaintance to be my Timothy.' Next, Bro. A. Campbell arose, and substantially repeated what he had said in his introductory discourse, on the difference be- tween faith and opinion. Then Bro. Scott arose and said that he concurred with the preceding speakers, and would not have said any thing on the occasion but to give me time for reflection. 'I think,' said he, 'that Bro. Raines has been very badly treated, and I fear that when he speaks he will speak with too much severity.' Then Bro. Camp- bell requested me to stand upon a bench, * and proclaim to the large concourse present, my own views of my obli- gations as a Christian and as a preacher of the gospel. This I did briefly, and in effect, as follows: That my Restorationism was a philosophy. That I would neither preach it nor contend for it, but would preach the whole
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