USA > Ohio > Early history of the Disciples in the Western Reserve, Ohio : with biographical sketches of the principal agents in their religious movement > Part 22
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" My father saw from my movements that I did not
27
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intend to go to meeting. He came to where I was at work, and asked: 'Jonas, an't you going to meeting to- day?' To which I said : 'Father, you know my business is urgent, and going to meeting is doing me no good ; I go to our meeting, and our preacher preaches unconditional election and reprobation ; I go to Methodist meeting, and the preacher will preach an opposite doctrine from the same text. Father, there is something wrong. We all say we are influenced by the same spirit; we are all read- ing the same Bible ; we are all traveling the same road to the same heaven. The different parties acknowledge each other to be Christians, but each party says my way is the right way, and I can not tell which way is the right one.' To this my father made no reply, but as he turned away, I saw the falling tear. My regret for this freedom was bitter. I threw down my tools, and I was in the meeting- house as soon as himself.
" Not long after this a new trouble sprang up. Having returned from meeting, and dinner over, my wife asked : 'What evidence is there for infant baptism?' This ques- tion, coming from this source, produced strange emotions. Knowing that the subject of baptism was not under discus- sion in our respective families or neighborhood, added no little to my surprise. 'Alice,' I said; 'why do you ask me this question ?' ' If there is any evidence in the Bible for infant baptism, I want it, for I never had any confi- dence in my baptism,' was her reply. 'Well,' I replied, ' I can satisfy your mind.'
" I took down the Scriptures, and read those passages upon which I had always relied for defense. I read them, but the reading was of no avail. I must draw inferences. The Lord only knew the deep mortification I suffered. My witnesses were against me. I saved appearances as best I could, laid up the book, and said we would talk upon this subject at another time. I now saw the differ- ence between the controversialist and the impartial in-
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structor. I could no more mislead my dear wife, than my own soul. Before this, I saw infant baptism in 'Suffer little children to come unto me,' in the baptism of Cor- nelius, Lydia, the jailer, Stephanas, and their households ; and when hard pressed by an opponent I could find it in circumcision, but under these new circumstances it had de- parted, given up the ghost without a struggle or a groan, and left me in mourning.
" Between denominational pride and conviction there was a fierce contest for a short time. But I finally resolved to be true to my convictions, and I made an honest sur- render. I said, ' My dear wife, I can give you no Bible evidence for infant baptism, for there is none. I am now convinced that it is a human device; and neither we, nor so much as one of our extensive family connections are in the church of Christ, according to the law of the Lord.'
" I now became more confirmed in the conviction, that there was something wrong in the denominational exhibi. tions of Christianity. I had been misled by wise and good men. I also discovered that I had never read the Script- ures, to form sentiments for myself. My religion consisted in opinions, rather than faith. I had been acting upon the credit system, and I was determined to abandon it at once. This led us to the only reliable source of knowledge. We now began to read the Bible as we had never read it be- fore. The question of infant baptism was now disposed of, and we regarded ourselves as unbaptized. Then we examined the specific passages in the New Testament on faith. This was the subject of my greatest trouble. Sometimes I thought I had a hope, and again I doubted. I knew I had never felt and experienced what others said they had, and I attributed my darkness to unbelief. Yet I knew I did believe. But, in our classification at that time, there were four kinds of faith-speculative, historical, dead, and saving faith-the latter only was of saving
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value. This faith I supposed I had not, and had no means of obtaining. The first three might be the result of the Scriptures, and were of no avail ; while saving faith was the direct gift of God. This gift was the burden of my daily prayer. In our course of reading we came to this Scripture : 'And many other signs truly did Jesus in the presence of his disciples, which are not written in this book : but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.' John xx : 30, 31. " I exclaimed ! 'This faith I have had from my child- hood ! '
" I said, adopting the language of David, 'The Lord has brought me into a large place.' This discovery came like a flood of light. The gospel in all its facts and phases assumed new and lovely aspects. The gospel appeared intelligible, and its promised blessings accessible. This was to us the beginning of a new life and new joys. We had new incentives to read the Bible."
Samuel McGowan was a devout man, possessed of solid mind, with great power of analysis. One day he met Jonas Hartzel, his brother-in-law, and said : " I fear Alexander Campbell has fallen into a grievous error." "What is it?" "In the last number of the 'Christian Baptist ' he maintains that baptism, preceded by faith and repentance, is for the remission of sins." Hartzel replied : "I have advo- cated that for some months past myself. In defend- ing anti-pedobaptist views with other folds, I re- ferred to Acts ii: 38; where it says, 'Repent, and be baptized in the name of Jesus Christ for the remission of sins.' I found this to be a new and unanswerable argument against infant baptism."
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" Well," said McGowan, "I guess you'll read the ' Christian Baptist ' now !"
Thus the investigations ran, till' the Hartzels, Hubbards, McGowans, Finch, and others agreed to. form a society for the investigation of Scripture subjects. They were fully awake to the sad condi- tion of the Christian churches, so called, divided, alienated, contradictory in doctrine and work, and that this state of things was not only unauthorized by the word of God, but contrary to it. And they were equally convinced both of the truth of the Holy Scriptures, and the unity of their teaching on all practical subjects. This noble band of men and women bound themselves together to find out that truth, and to walk together in it. They resolved to meet weekly, and semi-weekly when convenient. This was in March, 1827. Bro. Hartzel's pen may proceed with the story :
" There were in this little band the following persons : Cornelius P. Finch, a Methodist preacher, and his wife; Ephraim B. Hubbard and his wife, he an active Metho- dist and his wife a Baptist ; Samuel McGowan and wife, he a Baptist and his wife a Presbyterian ; Peter Hartzel and wife, he a Presbyterian and his wife a Baptist ; myself and wife, myself a Presbyterian, but not a communicant, and my wife a Methodist. There were a few others. The first three named were our chief speakers. We assumed that the Christian religion, in its fullness and perfectness, was recorded in the New Testament, and what could not be there found, or what could not be read from this book was no part of Christianity. We also assumed that this was an intelligible document, for, if not adapted to the common intelligence of mankind, it could not be received
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as a revelation from God to man. In these predicates we agreed.
" Our work was now before us, and we had a will to do it. But little did we know of the magnitude or the dif- ficulties of the work to which we had committed ourselves. Our meetings increased. Some came in from feelings of opposition, others from motives of curiosity. Stephen M. Hubbard, a Methodist preacher and a worthy man, at- tended occasionally, and participated freely and affection- ately in our discussions. think, was twenty-two.
Our number at one time, I The three most popular church parties were all represented among us, both in number and intelligence ; therefore our discussions took a wide range. Sometimes we discussed the intelligibility of the Script- ures, their all-sufficiency for the purposes of enlighten- ment, conversion, Christian perfection, church govern- ment. Then the 'special call' to the ministry ; how does faith come; how many kinds of faith; which is first in order-faith or repentance ; can a sinner believe and obey the gospel, acceptably and savingly, without some super- added spiritual influence from above; should an unbe- liever pray for faith ; is the gospel a dead letter, or does it possess inherent, quickening power; when, where, and by whom was the gospel first preached. The difference between the first and second commission which Christ gave to his apostles ; apostolic succession ; the abrogation of the Mosaic dispensation ; the subjects, mode, and design of baptism ; should a sinner be baptized on the confession of his faith in Christ, or on an approved experience. All these subjects were under earnest discussion for about one year.
"These were great questions, and on account of our old theologies, they were exceedingly perplexing.
" No doctrinal standard was appealed to. All human authorities were ignored. The Bible was our book ; Jesus Christ and his apostles were our umpire; and our work
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was personal in its object. We were sick of denomina- tionalism. All save Bro. Finch and his wife, had a relig- ious opponent in his or her own bosom. Primarily our objects were to save our souls from sin, and to sweeten our domestic enjoyments by a return to that gospel which was from the beginning. We had but two alternatives be- tween which to choose; either to transmit religious party- ism, with all its bitter fruits, to our rising families, and live and die in that state of doubt and uncertainty, vascil- lating between hope and fear, the inevitable result of a mixed profession, or to find relief by going back to the old record, to 'look up the old paths and walk therein.'
" Now for the practical results. In the month of May, 1828, we determined to enter into church relations. The question of baptism came up. It was suggested by one of the senior brethren who had been immersed, that those of our number who did not yet see their way clear, might come into membership on their former baptism, until such time as they might see their duty more clearly. To which I replied, that myself and wife had been desirous to be baptized for some months past, but were waiting an op- portunity ; and we would not stand out-door and do in- door work. This at once settled the question in favor of immersion as a condition of membership.
"Immediately brethren Hubbard and Finch were re- quested by the meeting to visit Adamson Bentley and Marcus Bosworth, to obtain their attendance to preach for us, and administer baptism, and assist in a formal church organization on the New Testament basis. On Saturday, preceding the second Lord's day in June, 1828, these brethren came. Before preaching, a few were baptized, and more on the day following. Then thirteen 'gave themselves to the Lord and to one another.'
" The test to which our investigations conducted us was a rigid one. To abandon long cherished opinions, and to dissolve endeared church relations, requires strong
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faith and great conscientiousness. Especially is this true in the case now before us. One profession may be ex- changed for another, one creed for another, and one party name for another without much sacrifice or loss of reputa- tion. But to abjure party, creed, and name, and espouse the simple gospel, involves reputation, and, in the case of ministers, standing, character, and support.
This congregation grew in favor with all who gave us a candid hearing. In less than six months our number was about sixty. Seven of these were strong men, and did more or less evangelical work in the region round about, and the Deerfield church became a radiating point, a center of Christian influence."
November 7, 1828, Walter Scott first preached in Deerfield. His reputation had preceded him, and expectation was high. The house was filled densely at an early hour. His victories in other fields plumed his hopes, and prepared him for the occasion. It is to be spoken of that remarkable man that he seldom came into an assembly unprepared. Though atten- tive to all that was about him, his theme absorbed him, and it was matured. I have often seen him with his face bowed almost to his knees as he sat waiting the moment for opening, with his hands covering it, evidently lifting his soul like Jacob for a blessing. On this occasion the people were on his heart, and each soul was a kingdom to be won for Christ. His first sentence commanded every ear. " The world has been wrong three times, it has been well nigh ruined a fourth." Proceeding through the Patriarchal, the Jewish and Christian dispensations, he shed on each such a flood of light, that the whole Bible seemed luminous. The sermon lasted three
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hours. At the end of his discourse on the Patri- archal dispensation he paused, and turning to Sister Jane Davis, a sister from Wales, of fine musical pow- ers, he said : "Sister Jane, sing us one of your songs." Then resuming, he opened the Jewish age to their understanding. " Sister Davis, another of
your beautiful songs." Then gathering up his strength he presented the Christian institution, the full and complete development of God's mercy to lost man.
The effect was perceptible every-where. Eleven souls accepted the offered mercy. Capt. Amos Al- lerton and Capt. Horace Rogers were of the number.
Capt. Allerton was an influential citizen, of fine social qualities, good intellectual abilities, high toned, generous, sensitive, quick of discernment, and frank, almost to a fault. Tall, heavy frame, not muscular, but of immense physical power. Yet this fine ship carried no faith. Having heard of Scott and his do- ings, that he baptized people and promised them heaven, sometimes taking them by force into bap- tismal floods, he went to the meeting fully intent on seeing fair play, and not permitting such perform- ances in Deerfield. And he was just the man for such a venture, had there been a call for it. How was he taken aback when he beheld a small man, of gentlemanly manners equaled by few, delicate in build, with every evidence in lineament, and form, and speech of the gentlest and the noblest of na- tures ! He was disarmed of all his useless purposes, and he resolved to hear him carefully and candidly. He caught his first word and his last. As the great dispensations moved on before him in that grand
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discourse, like panoramic illuminations, he saw what he never saw before-order, system, plan, arrange- ment, and development in the Bible history of human redemption. As the eloquent preacher approached the conclusion, Allerton's skepticism had vanished, and he felt his heart moved, as never before, by the view of the Savior, suffering on the cross for the sins of the whole world, opening there the fountain where all must come, and wash and be clean.
As the preacher said, "Clear the way and let the people come and confess their faith in Jesus Christ and be pardoned," Allerton started with a decision so quick, and a step so prompt, that Scott felt alarmed at seeing him crowding so resolutely along. No sooner was he seated than Scott's fears subsided, and he felt as Ananias after the Lord had said to him "Behold, he prayeth !"
This community presents a favorable example of steady and continued growth. Her elders, C. P. Finch and E. B. Hubbard were men of distinction as speakers. Bro. Finch had been a circuit rider among the Methodists. With the frankness of character for which he was distinguished, he quickly saw, and promptly embraced the principles of this appeal for a restoration of primitive Christianity. "Ye may all prophesy, one by one, that all may learn, and all be comforted," (1 Cor. xii : 31.) No church better exemplified this Scripture. Thus the church was able to "edify itself in love ; " and moreover from them "sounded out the word into every place." All the churches within a radius of thirty miles felt the power of this congregation. Many became highly competent teachers, as Peter Hartzel, Samuel
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McGowan, Alex. Hubbard ; and several rose to emi- nence, such as E. B. Hubbard, J. Hartzel, A. Aller- ton, C. P. Finch, and John Schaeffer. From her came the Laughlins-Milo Laughlin, of Missouri, and A. J. Laughlin, of Indiana. While depending on their regular steady meetings, they have enjoyed the labors of most of the preachers-Henry, Hay- den, Bosworth, Brockett, Lanphear, Perky, the Erretts, Belding, M. L. Wilcox, Streator. And time would fail to tell of their glorious work in Christ. From her have gone, besides those named, W. W. Hayden, W. L. Hayden, and M. P. Hayden, the three sons of Daniel Hayden, all fully educated, and all giving themselves to the ministry.
It should be recorded in honor of the power of woman, too frequently left in the shade, that to the influence of one female in their number is largely and justly due this early Christian enterprise. The firmness of character needed to support faltering resolution was found in the inflexible purpose of heart of Mrs. Polly Hubbard, the wife of Bro. E. B. Hub- bard. To her devotion to truth, to her clearness of perception of it as taught in the gospel, to her marked and consistent evenness of character and ** firmness of mind, her husband was greatly indebted for encouraging support in many an hour of fierce trial, to which their position and principles were subjected in those times of conflict and debate.
The same honorable mention should be made of several others, the wives of men whose names have won renown. To their prudence, firmness, and cheerful devotion to the cause, and endurance of toil and reproach, equal to their husbands, is to be cred-
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ited a full measure of the success of the gospel in Deerfield.
In the year 1834, there was an accession to the reformation from the ranks of Lutheranism of one of their ministers. The recital of his change of views presents so much information, that it can not rightfully be withheld from the reader. We refer to the case of Rev. John Schaeffer, of Columbiana County. We are thankful that we can give it from Bro. Schaeffer's own candid and careful pen :
" DEAR BRO. HAYDEN :
"By your request I will give you a brief history of my life, exclusively on those points you suggest.
" I. The place of my nativity is Westmoreland County, Pennsylvania. My religious training was that of the most ultra order of the Lutherans. Being of poor parentage, I did not enjoy the advantage of a collegiate education. At the age of twenty, I was placed under the theological in- struction of Rev. John Wagenhals, a fine scholar from Germany, and a gentleman in the true sense of that word. I studied the theology of the Lutheran church one year, after which, by his influence I obtained, when examined, a license to preach, sprinkle infants, catechize, and sol- emnize marriage contracts; but denied the right of ad- ministering the Lord's Supper, and a voice in the synodi -* cal and ministerial sessions. This was to assist me in the prosecution of my studies for another year. After which I obtained license after being examined in theology, by which I was clothed with all the ministerial functions, save a voice in the ministerial session, which privilege was con- sequent upon ordination ; and by this license I was con- stituted a candidate for ordination, and put on probation in the ministry for three years; after which term, upon examination of my orthodoxy in the Lutheran faith, I
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was ordained, by the imposition of the hands of the min- isterium, to the office of pastor. I remained with the so- ciety but one year in the capacity of a pastor. My entire stay with that religious order was five years, save two months; viz. : one year as catechist, three years as candi- date on probation, and one year as ordained minister or pastor.
" 2. The agencies that led me to reform in many of my religious views were, briefly, these : While yet on pro- bation, on a visit to my father-in-law's house, I had an introduction to Bro. Jonas Hartzel by his sister, who, after a few months, became my companion for life. Our con- versation soon turned on the subject of religion, which was the common topic of those days, and in the course of our interview he propounded this question : 'Which in the order of salvation stands first, faith or repentance ?' I answered in all the honesty of my soul as I was taught, and as I was teaching, not suspecting, in the least, the possibility of a negative to my answer, 'Repentance pre- cedes true and evangelical, or saving faith.' Bro. Hart- zel replied : 'Do you hold that repentance is pleasing to God ?' 'Most certainly, else he never would have com- manded it.' Bro. Hartzel replied : ' The apostle Paul says, Hebrews eleventh chapter : Without faith it is impossi- ble to please God.' This was enough for me on that sub- ject. I confessed my error, and from henceforth I no more preached repentance before faith, nor justification by faith alone.
" This was the first time my confidence in Lutheranism was ever in the least shaken. I felt the very platform on which I stood tremble beneath me. My mind became much agitated. The idea of being wrong on this cardinal point, prompted the inquiry, may we not be in error in others also ? Moreover, the whole religious world was ar- rayed before me, in all their diversified views and opin- ions on religion. They all lay equal claims to divine
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truth and right. I was forced to lay aside all my former prejudices, and come to the charitable conclusion that we are all alike but sects and parties, and all wrong, being in opposition to each other. With me it was a settled logical fact, that two opposites can not both be right; it is possible that both may be wrong, but impossible for both to be right.
" From these reflections I came to the conclusion, that Lutheranism may be as rich in error as any other ism. Hence the word of God was my only refuge ; for all re- gard the word of God infallibly true.
" After I became connected with the Hartzel family I was brought into frequent contact with Bro. J. Hartzel. The main difficulties in my way were the questions relating to infant church membership, predicated on the perpetuity of the church state, which received its visible form when Abraham was ninety years old, and received the covenant of circumcision. These were the topics discussed when we met. Our debates were warm and animated, and I thought that neither of us had much to boast when we laid our armor off. His sister, my wife, who was a Disciple sentimentally, long before we were married, also greatly aided in revolutionizing my views on these subjects, by propounding questions, and leaving me to struggle under their weight to work out a solution, without ever attempt- ing a vindication of her questions. This prudential course had its desired effect. I never had any difficulty respecting the action of baptism. I well understood be- fore I completed my theological studies, that pouring and sprinkling were substituted for baptism by the authority with which the ministers professed to be clothed ; be- lieving themselves to be the successors of the apostles in office, embassadors of Christ, having the keys of the kingdom of heaven committed to them. Believing all this, I was fully satisfied that I was doing God service in sprinkling a little water on the face of an innocent babe
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in the name of the Father, Son, and Holy Ghost. Bro. Hartzel and I engaged in a written debate on these sub- jects, during which time I availed myself of all the aids in my power, both from books and from my preaching brethren. I did this in disguise, not wishing that the se- cret workings of my mind should be made manifest. It was customary with the ministers when they met on a visit, in order to pass the time more pleasantly and profit- ably to themselves, to take up a debatable question and discuss it. On one occasion I took the negative of infant baptism with the pastor of the German Reformed Church of New Lisbon. He being a scholar, and a man of expe- rience, I discussed it with a good degree of energy, pay- ing due deference to his age and superiority. He frankly confessed that infant baptism could not be positively sus- tained from the New Testament, and closed the debate with this remark: ' It is a good old practice, and I would have my children baptized if the whole world should re- pudiate the practice.' On another occasion, with the pastor of the Lutheran church in Carrollton, 1 took the negative of the same proposition. He made the same concession as the former, but his concluding remark dif- fered, viz. : 'So we believe and so we preach.' I will re- fer to one more case : Conversing with the pastor of the Lutheran church in Canton, he discovered in me what I did not so fully realize myself, and thought my sentiments ran in the direction of my arguments. When we gave each other the parting hand he said : 'I fear the next time I shall hear from you, it will be John the Baptist'-my name being John. So the aid I sought against my oppo- nent, made me weaker.
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