USA > Ohio > Early history of the Disciples in the Western Reserve, Ohio : with biographical sketches of the principal agents in their religious movement > Part 2
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much consideration. Fearing that they might undo their influence with the people, I felt constrained to restrain, rather than urge them forward in the work of reforma- tion.
" With many an invitation to visit the Western Re- serve, and with many an assurance of a full and candid hearing on the part of the uncommitted community, and an immediate access to the ears of the Baptist churches within the sphere of their influence, we took the parting hand. They went on their way rejoicing, and in the course of a single year prepared the whole association to hear us with earnestness and candor."
Investigations of Bible truth led to liberality of views among the people, and especially in the Bap- tist churches. The Mahoning Association was founded on the Philadelphia Confession of Faith as its organic law. But this system of doctrine did not receive the cordial consent of all. Discussions were common among the ministry and the members on the law as a rule of life for Christians-whether it was ever binding on Gentiles-the nature of faith- and the necessity for any other rules of faith or church articles besides the Holy Scriptures. As the light came apace, many became convinced that much reformation was needed to bring the churches up to the New Testament models
It is probably illogical to refer this movement toward reform, so wide and so active, to any one leading impulse. As in all similar general move- ments which have become permanent, it is probably more correct to assign the result to several concur- rent causes. The peculiar character of the popula- tion of the Western Reserve, mostly from New England, with a liberal intermingling of people from
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other States, resulting in comparisons, often in col- lisions of views, was a powerful stimulus to investi- gation. Yet history would not be faithful to omit, as among the most direct evident causes and guides in this increasing demand for a restoration of the divinely established order of the Gospel, the writings and personal labors of Alexander Campbell. His de- bate with Rev. John Walker, published in 1821, and that with Rev. W. L. McCalla, which appeared in 1824, distinguished by freedom from conventional forms of belief, and by their boldness and clearness of exposition of Scripture, served in some sort as a warrant to others equally inclined but less bold to burst the denominational shell in which they felt themselves confined.
Added to these the " Christian Baptist," to which the preface was written the 4th of July, 1823, went forth monthly to advocate definitely and distinct- ively the restoration of the apostolic teaching and practice in all things ; in faith, conversion, baptism, the office of the Holy Spirit, church order, and, summarily, every thing authorized by Jesus Christ, the Author and Finisher of the Christian religion.
Many were prepared to welcome the " Christian Baptist" when it first appeared. In the winter of 1822-3, Elder Bentley discoursed frequently on such themes as "The Law," " The Scriptures a Sufficient Guide," etc. Jacob Osborne, though young, was active and influential in promoting this search of the word for " things new and old." Sidney Rigdon added the persuasions of a very commanding and popular eloquence. Joseph Freeman, a promising young Baptist minister, who had spent some time in
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Mr. Campbell's seminary, made a tour of preaching in the winter of 1823-4, helping forward the tide now setting in toward Jerusalem. His worthy father also, the pious Elder Rufus Freeman, though never fully committed to follow the Apostles withersoever they go, yet took the liberal side in frequent dis- courses. Nor should the name of Edward Scofield be omitted as one of the same class. Besides these, many of less public note, as Deacon Rudolph, of Garrettsville; Jesse Hall, of Hubbard ; Benjamin Ross, of Youngstown ; David Hays and William Dean, of Canfield, with many others whose names are in the Lamb's Book of Life, were hoping and laboring for a better day.
This was especially true of the younger class of preachers, whose intellectual and religious activities were more ready for the coming investigations ; such men as Marcus Bosworth, William Hayden, Darwin Atwater, Zeb Rudolph, John Applegate, Nathan Porter, and William Collins.
The disallegiance to creeds and confessions, and confidence in the sufficiency of the Holy Scriptures, gained steady advancement. The Baptist church of Nelson, organized in 1808, by Elder Thos. G. Jones, was composed of members scattered over the territory of Nelson, Hiram, and a part of Mantua. So thoroughly satisfied had many of its members become of the detriment of the Confession of Faith to mature Christian manhood, that at a meeting of this church, held August 24, 1824, a resolution was passed, nearly unanimously, "to remove the Phila- delphia Confession of Faith and the Church Arti- cles, and to take the Word of God for our Rule of
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Faith and Practice." The two classes of views on the step thus taken were on the alert to maintain their ground. The brethren leading on this reform were Deacon John Rudolph, his two sons John and Zeb, and Darwin Atwater. The opposition was led by Mrs. Garrett, whose skill in fencing, shrewdness, and determination, united with piety and talent, put her forward without an effort of hers, as the coun- selor and manager of the cause of the dissidents. She was a lady of culture and intelligence, well skilled in the "doctrines of grace" and the methods of their defense. She was a daughter of Rev. Dr. Jones, a Baptist minister, who held a chaplaincy under General Washington in the Revolutionary War. She lived to a great age. She was a prodigy of memory, displaying to the last the most accurate re- tention of names, dates, and events.
The meeting of the association came close after this action of the church in Nelson. The church appointed Elder Rufus Freeman, its pastor ; James Rudolph and Darwin Atwater as her messengers to that body. As no counteraction could be taken by the opposing members with any show of authority, Mrs. Garrett wrote a letter warning the association not to receive these messengers. No notice was taken of her letter, and the messengers were re- ceived. The next year, 1825, the association con- vened in Palmyra. Both parts of the church sent messengers, and all were received. For the reform- ing brethren they were: Jacob Osborne, ordained minister, John Rudolph and John Rudolph, Jr. In behalf of those holding the "Articles," Joshua Maxon, Martin Manly, and Joseph Tinker.
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It will be readily seen in these movements of the churches, the origin of the queries which were sent to the association at Hubbard. They were received, entered on record, but held under advisement a whole year. In the minutes of its meeting in Pal- myra, 1825, the answers are given. The questions and answers are put together here. This was Mr. Campbell's first appearance in the Mahoning Asso- ciation :
" Answers to the queries from the church at Nelson.
" Query I. Will this association hold in its connection a church which acknowledges no other rule of faith and practice than the Scriptures ?
" Ans. Yes. On satisfactory evidence that they walk according to this rule.
" Query 2. In what manner were members received in- to the churches that were set in order by the Apostles ?
"Ans. Those who believed and were baptized were added to the church.
" Query 3. How were members excluded from those churches ?
" Ans. By a vote of the brethren.
" Answer to the query from New Lisbon.
" Query. Is it scriptural to license a brother to adminis- ter the word, and not the ordinances ?
" Ans. We have no such custom taught in the scrip- tures.
" Answer to the query from Randolph, viz. :
Can associations in their present modifications find their model in the New Testament ?
" Ans. Not exactly."
The tendency of religious inquiry is here clearly exhibited. The source also of some of the answers
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is discernible. The answer to the last one at least is authoritatively attributed to Mr. Campbell. The wisdom of it, admitting the need of a scriptural reformation, yet. carefully avoiding direct collision with the tenacious elders, was commented on at the time as evidence of his prudence in counsel.
THE MAHONING ASSOCIATION, ITS CONSTITUTION AND CREED.
ASSOCIATIONS among the Baptists are voluntary unions of churches, for mutual encouragement, for counsel in church affairs, and for protection against heresy and impostors. Each church is entitled to three representative messengers, who bring with them a written statement of its creed. If this docu- ment is orthodox, or in harmony with its accepted standards of faith, the church is received by a plu- rality vote, upon which the moderator gives the right hand of fellowship to its messengers, and bids them to a seat.
The Mahoning Association was formed on Wed- nesday, the 30th of August, 1820. There is some- thing curious, if not significant, in the fact that in those days the associations took their names from rivers : Thus we had the Beaver Association, the Grand River Association ; one bears the name of Huron, another is called Stillwater ; and the Mahon- ing River is equally honored.
Another circumstance : Baptist churches were in the habit of assuming names having a sentimental or historical import. Thus the church of Warren was called "Concord ;" that in Nelson "Be- thesda "-probably in allusion to John v : 2, and the
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healing of the helpless by the compassionate Re- deemer. The church in Youngstown took the name "Zoar," significantly reminding its members that when the LORD rained upon Sodom and upon Go- morrah brimstone and fire from the LORD out of heaven, Lot found safety by fleeing from destruc- tion, and entering into Zoar. Gen. xix: 23, 24. A church on the Sandy was known as the "Valley of Achor," teaching us that admission into it was en- trance into a "door of hope." Hosea ii: 15. The church in Hubbard was "Mount Hope." "Bethel" is met with in several associations.
These and others are found on the records of their history. It is important to know them, not only as showing a habit of that people, but as explanatory of some things in the history.
The constitution of the " Mahoning Baptist Asso- ciation " declares :
"It is our object to glorify God. This we would en- deavor to do by urging the importance of the doctrine and precepts of the gospel in their moral and evangelical nature, commending ourselves to every man's conscience in the sight of God; not pretending to have authority over any man's [conscience,] nor over the churches, whose representatives form this association. But we act as an advisory counsel only, disclaiming all superiority, jur- isdiction, coercive right and infallibility ; and acknowledg- ing the independence of every church ; which has received authority from Christ to perform all duties enjoined re- specting the government of his church in this world."
If ecclesiastical authority was vested in the asso- ciation, it will be seen that it existed in a very mild form. It was not constituted as a court of appeal.
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It assumed no judicial nor executive powers over the churches. It existed as an "advisory council" merely, and for the custodial charge of "the doc- trine " and "the precepts " of the gospel. What the association meant by "the doctrine" and "the pre- cepts " of the gospel will be apparent a little further on when we give its "creed," for the conservation of which the framers of its constitution deemed it important to compact the churches into this union. It is safe to say that of all the forms of modern ec- clesiasticism, the association was the least liable to complaint, as it contained the greatest liberty with the least "coercive" restraint upon the conscience. It is to be lamented that all bodies are liable to tran- scend their constitutional limits, and in some States the association has been made an engine of usurpa- tion and tyranny, of which the "Star Chamber" in its healthiest day might have been emulous. The " Beaver Anathema," the " Appomattox and Dover Decrees " of Pennsylvania and of Virginia, are ample confirmations of the truth of this statement, as also the tortuous and vindictive policy of the Redstone Association. But those outbursts of clerical intol- erance were spasmodic and unauthorized, resulting in far greater damage to the actors in those scenes of persecution, than to the disciples against whom their fulminations of power were directed.
The creed of the association is thus set forth in its constitution :
" The doctrine of this association is as follows :
" I. Three persons in the Godhead-the Father, the Word, and the Holy Ghost ; and these three are one. I John v: 7.
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" 2. Eternal and personal election to holiness, and the adoption of children by Jesus Christ the Redeemer. Eph. I : 4, 5.
" 3. The condemnation of all mankind in consequence of Adam's transgression. Rom. v : 16, 18.
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" 4. The depravity of all mankind, in all the faculties of the soul, the understanding, will, and affections. Col. i : 18; Acts xxvi : 18; Eph. iv: 18, 23; John v: 40; Rom. viii. 7.
" 5. Particular redemption by the blood of Jesus Christ. Rom. v: 9; Isa. xxxv. 10; John vi: 37, 39.
"6. Pardon of all sin through the merits of Christ's blood to all true believers. I John i: 7; Col. i: 14; Acts x : 43.
" 7. Free justification by the righteousness of Christ imputed to all true believers. Jer. xxxiii : 6; I Cor. i: 30 ; Rom. ix : 5, 18, 19.
" 8. The irresistible power of the Holy Ghost in re- generation. Eph. ii: 1; John i: 13.
"9. The perseverance of the saints in grace, by the power of God unto eternal life. John x : 27, 28, 29 ; Col. iii : 3, 9 ; John x: 29.
" IO. Water baptism, by immersion of the whole body of the party, so as to be buried with Christ by baptism ; and not by sprinkling or pouring, as the manner of some is. Mark i: 9, 10; John iii: 23; Acts viii: 38, 39 ; Rom. vi: 4; Col. ii: 12; Heb. x : 22.
"II. The subjects of baptism : those who repent of their sins and believe in Christ, and openly confess faith in the Son of God. Matt. iii: 8; Acts viii : 37; x: 47.
" 12. The everlasting punishment of the finally impen- itent in as unlimited sense as the happiness of the right- eous. Matt. xxv : 41-46 ; Mark iii : 29; Rev. xiv : II.
" 13. We believe that the first day of the week is the
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Lord's day, and that it ought to be held sacred to the memory of Christ's glorious resurrection, and devoted in a special manner to the duties of religion.
" Finally, we believe the Holy Scriptures to be the only certain rule of faith and practice."
The Mahoning Association was formed from the' Beaver, and in this statement of its faith it copied, without change, that of the Beaver Association.
It is remarkable that while the association declared fully its creed in its constitution, each church was at liberty to form its own creed, only provided its declaration of doctrine agreed.in sentiment with that of the association. It seemed to be much trouble to " fix" this business. A creed mania prevailed, and the churches vied with each other in fencing out heresy, and fencing in their orthodoxy with walls broad and high, built of the " soundest " material of Christendom. Their Calvinism was the diamond of "purest ray serene." They sought to eliminate all gaseous and volatile elements from the mixture. They aimed to form a compound of belief so pure, doctrinally, and so translucent, that it should resist the action of the elements and never more be subject to corrosion or decay !
Alas ! for all human hope ! Revolution stops not to unbuild. It often sweeps the foundation of many a massive structure, and with it its admired turret, cope, and dome. When it became apparent that these belabored theories of divine grace and of hu- man regeneration were not the gospel delivered over to the Holy Twelve, it mattered little how sound, or firm, or beautiful. They were in the way. They were "stumbling blocks" in the way of the
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union of the Lord's people. Remove them, saith the prophet. Isa. Ivii : 14.
As a specimen of the orthodox belief which could pass the gate unchallenged, I append two articles of the creed of one of the strong churches of the asso- ciation. It is the articles of belief of the church of Youngstown, called " Zoar." This creed was copied by several other churches, evidently because the tone of its ring showed it to be pure metal. The whole creed of this church is elaborated in thirteen articles of great length and precision :
" 8. We believe that the work of regeneration, conver- sion, sanctification, and belief is not an act of man's free will and power, but of the mighty, efficacious, and irresis- tible grace of God.
" 9. We believe that all those who are chosen by the Father, redeemed by the Son, and sanctified by the Spirit, shall certainly and finally persevere ; so that not one of them shall ever perish, but shall have everlasting life."
Does the reader weary under its length and pon- derous terms ? What think you, then, of the patience of the saints of those days, who, four times a year, sat uncovered and reverent to hear it all; nay, whose pity is not awakened for the new converts, the lambs, who must hear it over, and profess be- lief in each and every item of it! When Philip said to the eunuch "If thou believest with all thy heart thou mayest "-as he had never seen and mas- tered this confession, nor any other of modern or- thodoxy-it is certain he simply called for the con- vert's faith in Jesus Christ as alone sufficient for obedience and all the demands of a new life.
It is cheering to know that ever since the great
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Saxon sounded the note of liberty of conscience, every new body is more and more liberal, approach- ing gradually to the primitive order of the gospel of Christ. The Mahoning Association was no excep- tion. It was far more tolerant than its ecclesiastical ancestors, the Redstone and the Wooster Associa- tions. As proof, in 1824, she admitted the church of Wellsburg, Virginia, with a statement of belief containing not one hint of the "doctrines of grace," commonly known as Calvinism! In that year the church of Wellsburg was formed, the members hav- ing been dismissed for that purpose from the church of Brush Run, and it sought admission into the Ma- honing Association. It appointed A. Campbell, John Brown, and George Young its messengers to carry the church letter and to ask admission.
The statement of belief which these messengers bore to the association, was written by Mr. Campbell, who himself did not attend its meeting, wishing to be present at the Redstone Association, where a coalition was forming against him on account of his published views of reformation.
The statement of belief here follows, copied from the records of the association, which met that year in Hubbard :
"A BELIEF OF THE WELLSBURG CHURCH.
" We have agreed to walk together in obedience to the authority and institution of our Lord and King, as ex- posed in the form of sound words delivered unto us by the apostles, evangelists, and prophets of the Savior, and recorded in the Holy Scriptures of the volume called the New Testament. Our views of this volume are briefly
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these :- We believe that the whole Christian religion is fully and explicitly developed in it, and that nothing is ever to be added thereto, either by any new revelations of the Spirit, or by any doctrines or commandments of men ; but that it is, as presented to us, perfectly adapted to all the wise and holy ends of its all-wise and benevo- lent Author.
" From this volume, with the Old Testament Scripture, which we also receive as of divine inspiration and author- ity, we learn every thing necessary to be known of God, his works of creation, providence and redemption ; and considering the Old Testament as containing the Jew's religion as fully as the New contains the Christian, we avail ourselves of both as containing every thing profit- able for doctrine, for reproof, for correction and instruc- tion in righteousness, to make the man of God perfect, thoroughly furnished unto every good work. But we adhere to the New, as containing the whole Christian re- ligion. The New teaches us-and we solemnly declare our belief of it-that Jesus of Nazareth is the Son of God, the Savior, which was to come into the world ; that died for our sins, was buried, and rose again the third day from the dead, and ascended to the right hand of the Majesty on high; that after his ascension he sent down the Holy Spirit to convince the world of sin, of right- eousness, and of judgment, by giving testimony of the Savior, and by confirming the word of the apostles by signs, and miracles, and spiritual gifts ; that every one that believeth by means of the demonstration of the Holy Spirit and the power of God, is born of God, and over- cometh -the world, and hath eternal life abiding in him ; that such persons, so born of the Spirit, are to receive the washing of water as well as the renewal of the Holy Spirit in order to admission into the Church of the living God.
"And that such being the natural darkness and enmity
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of the children of men, and their hearts so alienated from the life of God through the ignorance that is in them and by their wicked works, none can enter into this kingdom of heaven but in consequence of the regeneration or re- newal of the Holy Spirit. For it is now, as it ever was, that only to as many as received Him, who are born not of blood, nor the will of the flesh, but of God, does He give power to become the sons of God, even to them that believe in His name. For we are born again not of cor- ruptible seed, but by the incorruptible seed of the word of God, which abideth forever.
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"Our views of the Church of God are also derived from the same source, and from it we are taught that it is a society of those who have believed the record that God gave of His Son : that this record is their bond of union ; that after a public profession of this faith, and immersion into the name of the Father, Son, and Holy Spirit, they are to be received and acknowledged as brethren for whom Christ died. That such a society has a right to appoint its own bishops and deacons, and to do all and every thing belonging to a church of Christ, independent of any authority under heaven."
This document is especially noticeable for-
Its manly independence ;
Its freedom from technicality and creed verbiage ;
Its comprehension of the whole matter of faith and obedience to Christ ;
Its marked exaltation of the Holy Scriptures ;
Its assertion of their absolute sufficiency for all Christian purposes ;
Its discrimination between the Jewish and Chris- tian portions of the Bible ;
Its declaration of the necessity of personal re- generation ;
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Its recognition of the Holy Spirit as the agent of that change ;
Its affirmation of the power of the gospel as the means of faith and conversion ;
Its repudiation of all human authority over the churches ;
Finally, that it contains the germs of the relig- ious reformation about being initiated, and which has since spread so wonderfully in the world.
In August, 1826, the Mahoning Baptist Associa- tion was held in Canfield, then in Trumbull County. It convened in a barn belonging to David Hays, who was a pillar in the church. Adamson Bentley was the moderator, and Joab Gaskill, clerk.
Among the ministers in attendance were A. Bentley ; Thomas Campbell and Alexander Camp- bell, of Virginia ; Walter Scott, of Pittsburgh ; Sidney Rigdon, Thomas Miller, William West, Corbly Mar- tin, and Jacob Osborne.
It was customary in the association to have preach- ing for the public while the messengers were trans- acting business. A. Campbell preached on Saturday. Disapproving of all priestly style, either in language, mien, or garb, he was dressed in a plain suit of drab. He stood up as a man-a Christian man- rather than as a "minister," to teach the Christian religion as he read it in the Scriptures. His man- ner impressed even youth with his superiority. He was somewhat emaciated, suffering from dyspepsia. His subject was the 7th chapter of Romans : a deep subject, but his exhibition of it was so lucid and in- structive that he riveted attention to the close.
The meeting, Saturday, ended with a baptism.
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The congregation retired over a lawn of velvet and green to a stream near by, flowing among rocks, and skirted by a grove. They proceeded to the water singing, and returned in the same manner.
The Congregational meeting-house, at the center of the town, was procured for Sunday. At a very early hour it was filled, and many around it endeav- ored to hear. Rigdon and Scott preached in the morning. Some having heard the eloquent preacher from Pittsburgh, left the meeting, supposing they had heard Mr. Campbell, whose name had already become famous. Mr. Campbell followed after a brief recess. He founded his discourse on Malachi iv : 2: " Unto you that fear my name, shall the Sun of righteous- ness arise with healing in his wings." He an- nounced his theme, "The Progress of revealed Light." His discourse abounded in thoughts so fresh, he made his theme so luminous and instruct- ive, that the most rapt attention followed him throughout the delivery.
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