USA > Ohio > Early history of the Disciples in the Western Reserve, Ohio : with biographical sketches of the principal agents in their religious movement > Part 23
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"In the meantime I had in charge about thirty cate- chumens, instructing them in the religion of our fathers, qualifying them for the act of confirmation, in which act they voluntarily assume their baptismal vows made in their infancy by their sponsors or god-parents. The time
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had arrived when it became my duty to ascertain whether they were all baptized. After asking several in the class and receiving an affirmative answer, the following col- loquy ensued : A young lady whom I asked, Are you bap- tized ? answered, 'I do not know ! '
" Ques. 'Do you not know that you were baptized ?'
" Ans. ' No.'
" Ques. 'Did your parents never tell you that you were baptized ? '
" Ans. 'My parents told me that I was sprinkled when I was a baby, but I know nothing at all about it.'
" The argument was overwhelming. A personal duty changed into an item of faith, robbing the believing peni- tent of one of the greatest privileges, to know that he has put on Christ in baptism through faith in him. It clinched the nail Bro. Hartzel had so skillfully driven. I immediately dismissed my class, returned home, and said to my wife, 'I shall never sprinkle another infant while I live.' She congratulated me on my resolution, expressed her gratitude and joy, and remarked ; ‘ I never believed you would remain a pedobaptist many years.' This resolution of mine soon became public. On the night of the same day, Mr. Stewart, one of the deacons, called on me to come and baptize an infant of his broth- er's, which lay at the point of death. I informed him I could not comply without a divine warrant; I am fully convinced that heretofore when I sprinkled infants I did it in ignorance, on human authority. I gave him my rea- sons. The effect this announcement had on his feelings could not easily be described. He left. The child died that night. It was buried the next day, and I was not called upon to conduct the funeral services. In a very few days it was published throughout all my congrega- tions that I had refused to discharge the ministerial obli- gations I was under to the Lutheran church.
" I wrote a letter to Bro. Hartzel, informing him of
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my full conviction of the truth, and desired him to send an appointment and baptize me. This brought our de- bate to a close. He cheerfully responded to my call, sent an appointment to the Phillips congregation, filled it in company with Bro. E. B. Hubbard ; preached on a sub- ject adapted to the occasion, after which my happy wife and myself were immersed by Bro. Hubbard, in the presence of a goodly number of my Lutheran brethren and sisters, March, 1834.
" In the month of June following the Synod convened in New Lisbon. I addressed a letter to their honorable body, presenting it by the hands of Bro. Benj. Pritchard. The proposition for a hearing was discussed, and when a vote was called, the nays had it by a good majority of the preachers. Thus I was excluded from their fellowship as a heretic, greatly to the dissatisfaction of many of the laity, who judged that I ought to have had a hearing, and the right of self-defense. Thus ended forever my relig- ious connection with the Lutheran church.
" You ask me to relate some of my struggles and priva- tions connected with this part of my history. I will answer you briefly: When this religious tie was sundered I was left in a very destitute condition. My salary at the time was four hundred dollars, which, added to marriage fees and other perquisites came to near five hundred dol- lars. My year was expired within two months when I came out from among them. My convictions of truth did not allow me to dissemble, and preach, and practice error two months longer for the salary. Neither did I ever re- ceive a farthing of it, though it was collected in several of my congregations, and ready for delivery.
" I had thirty acres of land, less than half paid for, without team or means to cultivate it. I was without money ; forsaken of fathers and mothers. But my friends did not all forsake me. The Lord reserved to me two very wealthy men, members of the church from which I 28
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seceded-Mr. Brinker and Mr. Switzer. They ever were, and they remained, my warmest friends. My departure from their doctrine only heightened their respect for me. They claimed it was the strongest evidence of my candor and honesty to leave a society that supported its ministers, and become identified with a people that repudiated sala- ried preachers. They both lent me generous, substantial aid, and remained my most ardent friends till their death. Some of the brethren were also benefactors to me, espec- ially George Pow and A. Campbell. The church of Bethany presented me one hundred dollars, besides some valuable gifts.
" I preached every Lord's day, and sometimes during the week. The brethren received me kindly, heard me gladly, thanked me heartily, invited me cordially to preach for them, but never seemed to consider that I lived just like themselves, by eating and drinking, and that my time was my only means of support. Conse- quently I had to 'dig.' I was not ashamed to dig; but one thing I plainly discovered and felt most seriously, that my sun had forever set so far as time for suitable preparation to hold forth the word of life was concerned. One of the congregations agreed to pay me one dollar a visit every four weeks, or one-fourth of my time. This was ominous of better times. Another congregation promised me fifty dollars for 'one-fourth of my time. A certain brother and sister, who always appeared to have a very high regard for me, were exceedingly hurt because Bro. Schaeffer was receiving a salary for preaching. I received only thirty-seven dollars of the amount, and unwilling to give further offense, I never asked for the balance.
" I am glad that a change has been effected in this par- ticular. Ministers are now cared for as justice and equity demand.
" In reflecting on the past and the present, my losses
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and privations, I always come to the conclusion that I was the gainer. The exchange of error for truth, I es- teem a great gain. When my spirit has been almost crushed, and my physical nature almost exhausted by hard work, the consideration that I have found the light of the gospel has always revived and strengthened me.
" Yours fraternally,
" DEERFIELD, O., August, 1872. JOHN SCHAEFFER."
The writer of these chronicles regards it impor- tant to present a correct, if not an exhaustive, his- tory of the struggles and self-denials of the early preachers of the "reformation." Bro. Schaeffer's modesty would not have permitted him, unsolicited, to speak of his own case as he has in the above com- munication. From one, learn all. His story is not an exception. To a great extent they all went to the warfare at their own charges. The growth of justice in this particular was slow, and not a few were compelled to abandon the ripened fields of evan- gelical enterprise by the stern law of necessity. It is certainly ground of much regret that a brother of Bro. Schaeffer's excellent endowments of mind, man- ners, and education, a gift to the cause while he was young, a fluent speaker in his native German, could not have been amply supported, and employed to open the gospel to his own people, a work for which his experience was so good a preparation.
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CHAPTER XV.
Churches established in Palmyra, Shalersville, and Randolph.
TI HE first year of Bro. Scott's travels, he and William Hayden went together to Palmyra. There was no small stir concerning "this way." They came with the King's message, and they pro- claimed it with authority. In few places could so little be done with the old professors. The Baptist church, which existed as far back as 1818, under the charge of the benevolent Thomas Miller, and which, in 1825 entertained the association, had lost its savor. The religion of peace was poorly represented. Shame- ful quarrels were perpetuated in the separation of the church into two fragments, in which personal ambition and family strife prevailed. The patience of many was exhausted with evils which they could not cure, and they stood aloof from the churches, waiting a better hope and a truer gospel. These messengers of Christ's gospel, not wishing to identify their mission with such a state of things, soon aban- doned all hope of reconciling these old professors, and opened on new grounds the claims of the gospel. Their boldness and zeal, supported by the charms of music and the attractions of eloquence and, still more, by the plain, pungent truth they proclaimed, brought multitudes to hear, and many to yield to Christ. The conquest was complete, but it was achieved in much sharp opposition. The piercing,
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piquant speeches of Scott provoked some of the people. One man, who had been on bad terms with his neighbors, objected to Scott's preaching, saying : "I want to see more heart religion in it." "Aye," said Scott, "and I want to see a man not keep all his religion in his heart, but let some of it come out so his neighbors can see it!" A Methodist lady re- torted upon him : "You have to sing our songs !" "We ought to, madam," he replied ; "we get your converts ! "
A church soon arose, formed of the new converts and a large proportion of the old members. Britton Fisher and Iliff Garrison were appointed the over- seers of it. Robert Calvin, Marvin Gilbert, George and Nicholas Simons, William Shakspear and E. Fish- er, with their wives, were among the early members. It was established in 1828.
They received help from the brethren who founded the congregation, especially from William Hayden. John Henry helped them much also, as did the breth- ren in Deerfield-Allerton, Hubbard, Finch, Hartzel and McGowan; A. B. Green also, with Brockett, Reeves, and M. J. Streator. Dr. Robison is remen- bered for valuable help. In September, 1840, A. B. Green and A. S. Hayden conducted a meeting in Palmyra. A wide hearing was gained, and seventeen converts came in. The church then counted a mem- bership of seventy-four persons.
Like all churches unsupported by pastoral labor, their course has been fluctuating. The lamp has nearly ceased to burn at different times ; but much of the true salt is yet to be found in the church,
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which to this present day meets every Lord's day to keep the ordinances as they were delivered.
A church was started in the south part of Pal- myra almost as early as that in the north. Elijah Canfield, Horace Western, and Andrew Sturdevant were the leaders. It sustained itself a number of years, but succumbed at last to the common ene- mies of embodied societies-emigration, death, and neglect.
THE CHURCH IN SHALERSVILLE.
Some time in the fall of 1828, as William Hayden was riding through Windham he met Isaac Mead. The surprise at meeting was mutual. Mead, accost- ing Hayden, said: "Bro. Hayden, is that you ?" "Yes, it is I." " What's the matter ? I see your gar- ments are wet !" "I preached back here last night, and a person coming to Christ, I have just been bap- tizing the convert ; and having no opportunity of changing my garments, I am going on to find a place to preach. Do you know of any opening ?" "Yes, in Shalersville ; I am just from there, and there is a good opening. Go on, and call on Davis Haven, and tell him I sent you." "Good bye," said the vigorous preacher, and applying his spurred heels to his horse he was soon out of sight.
Late in the spring of 1828, Thomas Campbell and Sidney Rigdon had preached a few discourses in Shalersville, taught the people the way of life, and baptized two young men. In the summer, E. Wil- liams delivered a number of sermons, but his former Universalian friends, incensed by his renunciation of their fruitless speculations, were not favorable to his message. But the labors of these men, and Scott's
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success in adjacent towns, had opened the public ear. So when Hayden came to plant the standard of the cross he had an audience. The ardor of his nature was equal to his powers. He double shotted every piece, and directed his artillery against skepticism and sectarianism ; and in contrast with the darkness of the one and the demoralizations of the other, he vindicated the credibility of the apostles and proph- ets, and asserted and defended the rightful claims of Jesus Christ to the throne of the universe.
In one of his trips Scott came with him. Here it was Dr. R. Richardson, then of Pittsburgh, seek- ing Scott in New Lisbon, " to be baptized of him," and not finding him there, came and found his pre- ceptor and friend in the midst of an animated meet- ing. Scott met him with great joy, for his soul was toward him like that of David to Jonathan. When the congratulations were over, said Scott, aside, to Hayden, " O, that the Lord would give us that young man !" not yet aware of the purpose of his visit. He had been brought up strictly in the Episcopalian or- der ; but having his attention called by Bro. Scott, sometime previous, in a conversation with him at Pittsburgh, to the original term for baptism, his fine scholarship enabled him to investigate its meaning ; and finding its current use in the Scriptures and every-where else to be immersion, he conscientiously followed the light, and sought Bro. Scott for baptism at his hands. On going to the Cuyahoga to baptize some converts, Richardson made known his wishes ; when, with the others, he was buried by baptism into the death of the Lord Jesus.
Bro. A. B. Green was early in Shalersville. The
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brethren in Deerfield, also C. P. Finch, E. B. Hub- bard, and A. Allerton, helped much both to sow, to water the seed, and to gather the harvest. For sev- eral years William Hayden, having planted the church, looked after it as a nursing father.
The citizens of the township having erected a good Town House, it was proposed that it should be dedi- cated. At the instance of prominent citizens, Hub- bard and Allerton were invited to hold a meeting in it. They solicited me to accompany them. Closing up my winter school Friday night, we mounted our horses early Saturday morning, and at noon we were on the ground. The meeting was held three days ; and many heard out of regard to the nature of the occasion. This was the last of February, 1834.
All this time, and for years afterward, the church had no settled minister. The preachers came among them frequently ; but the church, like most of the congregations, had learned to "edify one another in love." This reliance on the talent of the church quickens the zeal and develops the abilities of the members ; and if it is not depended on to the exclu- sion of preaching, it is a direct and powerful means of imparting strength and permanency to the churches.
At one of Bro. Green's meetings there was a Miss Langworthy among the converts. The Congrega- tional minister, all praise for his zeal, became much excited at seeing the people so deluc'ed and led away into error. Green had taught the converts simply to believe on the Lord Jesus Christ as their Savior, and to trust honestly to his gospel word of promise, "he that believeth and is baptized shall be saved." This
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minister came in the crowd to the meeting, and knowing Miss Langworthy, he called her attention to the danger of the error she was embracing. " Why," she innocently responded, " has not the Lord told us to come and be baptized ?" "O, I tell you," said the minister, "it is a most pernicious doctrine, and you are exposing yourself to the danger of being damned if you believe it." "But, the Savior said 'he that believeth and is baptized shall be saved ;' and now, if I believe on him with all my heart, and am baptized, will he damn me?". This was enough. The strength of "orthodoxy," so called, was weak- ness before the word of the Lord. Bro. Green and all around heard the conversation, but he said not a word, perceiving this child of mourning and of joy, in her tears and simplicity, was effectually defending the faith. The converts were then baptized ; they were full of joy, and new songs were heard in many homes.
In 1835, the yearly meeting for Portage County was held in Shalersville, which increased the number of converts, and imparted strength to the church. Again, in 1837, the churches of the county came up here to hold their annual convocation. It was a large and impressive meeting. Many public advocates of the gospel attended it. Both the Town Hall and the Congregational church were filled to overflowing on the Lord's day.
In February, 1843, Harvey Brockett, by invitation of the elders, Milo Hoskins and Davis Haven, came to Shalersville. There was a great shaking among the people. Brockett's earnest and persuasive elo- quence, with his instructive exhibitions of the gospel,
29
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enlightened many and brought them to Christ. An event occurred in the midst of this meeting, which brought out the whole town to hear, It was the death of William Coolman, Esq. This gentleman, unpretentious, well educated, and kind-hearted, was deservedly held in high esteem. His residence was also the home of his widowed daughter, the excellent mother of Bro. C. C. Foot. Brockett's sermon at the funeral of Bro. Coolman was all aflame with light on the resurrection and eternal judgment. Many towering imaginations were brought low, and many hearts were humbled. The seeds of this sowing came up for reaping in many subsequent harvests.
From this place Bro. Brockett went to Ravenna two weeks. Additions followed his labors there. He returned to Shalersville for one week. Exhausted and obliged to leave, Bro. M. L. Wilcox came in and finished up this extraordinary series of successes.
Eighteen months afterward, February, 1845, Brock- ett responded to the urgent calls of the people, and conducted another meeting. Among the souls brought into the kingdom at this time, was the youth- ful Charles Coolman Foot. He soon manifested in- clinations for the ministry. Availing himself of aH the means of education and spiritual improvement within his reach, his "profiting " began to be appar- ent to the church. He persevered in his prepara- tions, and has become extensively useful in the gospel.
Bro. T. J. Newcomb grew up into religious activity in this church. He confessed the Lord Jesus, and turned his talents to build up his cause in the hearts of the people.
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In the year 1849, Bro. W. A. Belding began his labors in this church. It was much reduced, and the fine gold had become dim. He immediately began to "revive the spirit of the contrite ones." His practical addresses, enforced by an assuring confi- dence of the value of Christianity, by a cheerful manner, and many a sweet, enrapturing song, soon brought about a reformation. The house was filled once more. Many wanderers were brought back to the fold, and conversions were again frequent. Dur- ing the seven years of his residence in Shalersville, there were one hundred and fifty additions.
Bro. Belding's labors have been very abundant and successful. He was sometime in Mentor, where the church was greatly enlarged; one hundred and sev- enty-seven souls being added in eighteen months. In many other places he has a grateful remembrance among the people. He is the youngest son of the late Dr. Rufus Belding, of Randolph ; a gentleman of rare excellence, serenity, and dignity of character.
The church in Shalersville was long under the counsels and management of Milo Hoskins, Davis Haven, and Isaac Mead, as overseers ; of E. B. Chapin, James Coit, Decalvus Root, John Haven, Chester Cooley and others, as servants of the congregation. From this community emigration has carried the message of life, and built up in other counties and other States the cause of the Lord Jesus Christ. The Cooleys, the Havens, the Nicholls and Streators, in North Eaton, early lifted the standard, and they have, with the blessings of God upon them, estab- lished a church which is now one of the strongest on the Western Reserve. Some of the same fami-
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lies are in Bloomingdale, Mich., with a good house of worship, and a faithful and united brotherhood in Christ.
RANDOLPH.
Deacon William Churchill moved into Randolph from the State of Connecticut in 1812. He died in that town August 30, 1846, at the advanced age of 81 years.
In 1819, he, with others, constituted a small Bap- tist church in Randolph, of which he was both dea- con and clerk. When the "Christian Baptist" made its appearance Churchill obtained it, and the new light it shed on gospel themes was welcomed by this inquiring community of believers. They had come together under the name of Baptist, but their single aim was to be only Christians, and to be led only by the revealed will of God. This membership was the basis and the beginning of the large and flourishing church from which, for forty-five years, has radiated the light of the gospel. The church was formed on New Testament principles, July 20, 1828. The rec- ord reads as follows : " On this day came forward the baptized disciples of Jesus Christ our Lord, and ac- knowledged him to be their only Teacher and Law- giver, and the Holy Scriptures to be their only guide, and agreed to maintain Christian worship according to the aforesaid declaration."
The following names composed the new congrega- tion. All were previously members of the Baptist church, viz. :
William and Polly Churchill, Philo and Rosanna Beach, Calvin and Polly Rawson, Elisha and Sophia Ward, Bela Hubbard and Levi Huggins. William
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Churchill and Calvin Rawson were appointed dea- cons. C. P. Finch, E. B. Hubbard and Samuel Mc- Gowan were present and "gave the right hand of fellowship."
Bro. Amos Allerton, also of Deerfield, was an early and able advocate of the gospel in Randolph, contributing much to the growth of the body. In- deed, the church of Randolph was fostered by that in Deerfield, as in turn the one in Randolph became the mother of those in Mogadore, New Baltimore, Suffield and Rootstown. The latter two have dis- solved. The others have never failed to meet, and have generally flourished.
Early in their history, William Churchill was elected to fill the office of overseer, and Elisha Ward was appointed deacon. The first meeting-house was erected in 1830, and finished in 1832.
Although the trumpet call to religious reforma- tion and return to the Jerusalem model of the church, had been sounding only four or five years, it had spread far abroad, and was echoed by hundreds of willing tongues. New churches were starting up in many quarters, and old ones were throwing aside their creeds and adopting the New Testament as their only guide. The Disciples all looked to the yearly meeting as the means of social and religious union, like as the great festivals of the Jews, even more than the uniformity of their rites and ritual, cemented their nationality. Those great anniversa- ries, by the acquaintances formed and the consequent interest they awakened in one another, became a real and lasting bond of union among the advocates of the "ancient order of things."
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To Randolph all eyes were directed this year (1832), for here, the last of August, was to be the annual gathering. For the first time in seven years, Mr. Campbell was not present. But the strength and hope of this cause was in its divinity and truth- fulness, not in man. There was no diminution in numbers, nor enthusiasm. The freshness, ardor, and simplicity of the meetings in those days was beauti- ful to behold. Here assembled " the disciples," all on an equality, many of them the recruits of the past year, for edification, for fellowship in Christ, and for increase of their animating hopes.
The following public speakers were present: Sy- monds Ryder, William Hayden, Marcus Bosworth, Amos Allerton, E. Williams, E. B. Hubbard, C. P. Finch, Jonas Hartzel, John Henry, J. J. Moss, A. P. Jones, A. B. Green, John Applegate, A. S. Hayden and Eli Regal ; some of whom were only beginning the work of preaching.
The following report of this meeting will be read with interest :
STREETSBOROUGH, PORTAGE Co., O., Aug. 28, 1832.
DEAR BRO. CAMPBELL:
Our general meeting closed yesterday. Such love, such union, not of opinion, but of faith and Christian feeling, zeal and intelligence, I never saw but among the disciples of the ancient mold.
We met on Friday, at I o'clock P. M. ; and though disappointed by not seeing you, we proceeded to do as well as we could. Bro. Bosworth gave the first discourse, and seven or eight other brethren spoke during the meet- ing in daylight. Preaching in four or five places each evening.
-
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On Lord's day, Bro. Ryder gave us a masterly dis- course from the second chapter of Ist Timothy. His first effort was to show the fallacy of Universalism ; 2nd, of Calvinism. In the third place, an exhortation to prayer ; and, finally, female character and influence as Christians-and why? That as the woman was the first in sin, and has ever since been oppressed by the man ; that as the female was by Christianity raised and honored with the place, privileges and influence which naturally and originally belong to her, it, by all reasons, behooves the sex to honor Christianity in turn by showing all con- tempt for the trifles which charm the eyes of the vain and the irreligious ; that they should delight to honor the gospel with a display of benevolence, rather than of dress.
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