USA > Ohio > Early history of the Disciples in the Western Reserve, Ohio : with biographical sketches of the principal agents in their religious movement > Part 6
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tells the awakened sinner, as did Peter on the first Pentecost after the ascension : " Repent, and be bap- tized every one of you in the name of Jesus Christ, for the remission of sins."
This practical use and application of the gospel to bring convicted sinners into the immediate enjoy- ment of the forgiveness of sins, through the pardon- ing mercy of God in Christ, constitutes an epoch of grand significance in the return of the disciples from the great apostasy back to Jerusalem, to its gospel
and its glory. It had been taught and accepted as a doctrine ; now it became an advocacy. It was a truth acknowledged in theory ; it was now a duty demand- ing practice. Now restored as a practical truth, it was destined to become, in the hands of the proclaim- ers of the gospel, the means of revolutionizing the practice of the church as it relates to the reception of converts to Christ, by restoring to the ministry the method established by the holy apostles under the great commission.
" The Lord gave the word, great was the company of them that published it." This re-announcement of the gospel was soon noised abroad. There were ' many Simeons and Annas, too, as well as Josephs, who were waiting for this consolation of Israel. There was, besides the preachers of the Mahoning Association, a class of preachers of ardent zeal and great influence with the people, who had come by a different path. to the point in the process of conver- sion, at which the newly restored manner of present- ing the gospel commended itself to them as a neces- sity, and as the only missing link in the chain of gos- pel agencies. These were known as "Christians,"
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" Bible Christians," or, sometimes, "New Lights." This last appellation they steadily repudiated. James Hughes, Lewis Hamrick, Lewis Comer, and John Secrest, all from Kentucky, coadjutors with the cel- ebrated and godly B. W. Stone, came through Bel- mont and Columbiana counties, converting many, and planting churches according to the light of the gospel so far as they had attained to it. They re- pudiated all creeds, contended for the Bible alone, were sticklers for the name "Christian," and being full of zeal and gifted in exhortation, they gained many converts. They pursued the method known as the "mourning-bench system," completing the process of conversion and reception by giving to the convert publicly the "right hand of fellowship," when he was regarded as a member of the church. One of these, John Secrest, a man of mark in person, with glossy dark hair and black eyes, grave in man- ner, with powerful voice and persuasive address, came to William Mitchell's, in Belmont County, whose three sons, James G., Nathan J., and David G. Mitchell, afterward became men of much note and great usefulness in the reformation. These were all youths at the visit of Secrest.
In conversation, Secrest said :
" Bro. Mitchell, I have just been at Bethany, Va., to see Alexander Campbell. He edits a monthly called the 'Christian Baptist.' He is a man of great talent, a scholar, and he has got forty years ahead of this generation, and whether they ever catch up I have my doubts. He has waged war with the clergy, and he will bring them all down on his head, the Baptists in particular ; and if he carries the thing through as he has commenced, he will
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revolutionize the whole Protestant world, for his founda- tion can never be shaken. He has with him a man by the name of Scott, to whom I was introduced. He asked me these questions : 'Bro. Secrest, do you baptize a good many persons?' I told him I baptized quite a number. ' Then,' said he, 'into what do you baptize them ?' This was a new thought, and it perplexed me. I tell you, Bro. Mitchell, the apostles baptized persons into Christ ; not into the Baptist Church, or any other, but into Christ ; and baptism is more than a mere outward ordinance; it has a greater significance than most people are aware of. In it we become related to Christ."
The "Christian Baptist" became a regular guest in that family.
Of this wing of the reformation came such men as John Whitacre, of Minerva; William Schooley, of Salem, both having birthright in the Quaker frater- nity; John Flick also, and Joseph Gaston, with others of reputation among the churches. It was John Secrest and Joseph Gaston who appeared, and were welcomed among the Baptist ministry in the New Lisbon Association.
All these men, upon examination, accepted the order of the gospel as presented by Scott, adopted it, and spent their lives in its defense. Thus was af- forded another case illustrating the manner in which the union of Christians is to be effected ; by the knowledge, belief, and practice of the apostolic teach- ing ; not by orders in council, not by conventional decrees, nor by some ethereal liberalism of senti- ment without basis or bounds.
Scott and Joseph Gaston became greatly devoted to each other, traveling and laboring much together.
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They were as David and Jonathan. Gaston was charmed and instructed by the manly, intellectual eloquence of Scott, who, in turn, equally admired and loved the piety, simplicity, and pathos of Gaston. This brother hath a history-brief, sad, and lovely. He was the son of James and. Mary Gaston, born on Peter's Creek, Washington County, Pa., March 25, 1801. When he was twenty years of age, his mother, then a widow, moved to Augusta, Carroll County, Ohio. Attending a prayer meeting, and showing some levity inconsistent in such a place, a Miss Walton, a member of the family where the meeting was held, fell upon her knees, and so earnestly com- mended his soul to Jesus, as to plant impressions there never to be effaced. Soon after, at a meeting held in Minerva by John Secrest, he confessed the Lord and was baptized. In the exercises of prayer and of exhortation, public and private, his heart and mouth were immediately opened. Many felt the power of religion under his earnest and impassioned appeals. Falling in with Bro. Scott, and learning more perfectly of "this way," he was carried up to new heights of wonder at the perfection of the knowledge of God, and of enthusiasm in pleading for sinners to be reconciled to God. The oil of Jo- seph's lamp burned brightly, but it was destined soon to burn out. He was afflicted with hemorrhage of the lungs. The violence of his labors brought on a crisis; and on the 6th of December, 1834, closed his most triumphant course. For twenty minutes immediately before his death, he exhorted those about him with great strength of voice, and al- most angelic fervor ; then he fell asleep as peacefully
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as when an infant is hushed to its gentle slum- bers.
He was led to clearer views of the gospel in the following manner, as related by Bro. Scott:
" I had appointed a certain day in which to break bread with the Baptist Church at Salem. Bro. Gaston was a res- ident of Columbiana County, and was at that time in the vicinity of Salem. The Baptist brethren regarded him as a good man and a true disciple ; but he was a Christian or New Light, and.contended for open communion-things which they greatly disliked. Before meeting, the princi- pal brethren requested me to converse with him on the subject, saying they were sure I could convert him.
" Accordingly I took him out in presence of them all ; but he gave me no time, being as impatient and undoubt- ing on open communion as they were on close commun- ion. I told him, however, that the brethren had commis- sioned me to convert him to their opinions, and smiled. He said he had come to convert me to his.
"I then set before him the terms of the ancient gos- pel as I had arranged them, and told him that their dis- pute about communion was silly and unprofitable. He heard me with delight. I appealed to the Scriptures, and he smiled ; and soon, with a laugh, he exclaimed, 'It is all true ! and I believe every word of it, and I will take you to a Christian brother who will receive it in a moment.'
" After meeting, I accompanied him to the house of said brother, living a mile and a half from the village ; and the man and his wife hearing it, and examining the Scriptures, received it with all readiness that same night, so that on that day were brought over to the side of the gospel two excellent men, both laborers among the ' Chris- tians.' ""
The "Christian brother" alluded to above, was Wil- liam Schooley, a very useful and exemplary man. He was
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a pioneer of great independence ; manly, and long a pil- lar in the cause of primitive Christianity. .
He was born in Bedford County, Va., August 5, 1792. In 1802, when Ohio was yet a territory, he settled, with his parents, near the spot where the town of Salem now stands. In 1839, he removed to Maysville, Clay County, Ill. This, with the exception of a few years in Fulton County, Ill., was his continued residence till his death, which occurred Jan. 31, 1873, in the eighty-first year of his age.
He was educated among the Friends, or Quakers, and imbibed their doctrines. But maturing in mind, as in years, and seeing Christendom all given up to the idolatry of partisan faiths, he became skeptical. Yet his reverence for the Bible held him fast. He read the gospel. In it his sincere and candid heart saw beauty and truth. “I thought," he says, " if there is any thing in religion, it is as much to me as any one else." In this state of mind he went several miles to hear one Robert Hocking, a " New Light" or Bible Christian. He claimed the Bible to be sufficient, 'opposed creeds as foundations of religious par- ties, and assumed the term Christian as the distinctive name of the followers of Christ. This gained his ready assent. Soon after, Thomas Whitacre came, and held a meeting in Schooley's house. Following up his convic- tions, he and many others confessed the Lord, and, after the manner of that people, were received into church re- lation by the " right hand of fellowship."
Population was sparse, and preachers few. Bro. Schooley was soon called forth to exhort the members, and to defend the "new religion," as these simple and ele- mentary views of the gospel began to be called. The people spoke of him as a preacher ; and from that time, November, 1822, till he was past eighty, he ceased not to labor in the gospel. He was ordained March 16, 1823, by Elders John Secrest and Thomas Whitacre. His labors
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were mostly in Columbiana County, though he preached in one or two counties adjoining, and traveled some in Pennsylvania and Virginia. He says: "I went to the warfare at my own expense. I do not reccollect that I received more than one dollar for my labors, as it was thought among the brethren that it was wrong to pay for preaching the gospel. This idea came from the Quakers. However, it was very convenient; it cost them nothing. Yet it was a heavy burden to those that preached. I have never thought it right to sell the gospel, or to make it a matter of merchandise; but I think the members of the church ought to know their duty, and to be prudently lib- eral towards the laborers of the gospel." So writes this good and sound man at an advanced age.
Schooley was a large, heavy man, remarkably firm and unyielding in his conscientious convictions. He was more distinguished for sound sense, prudence in counsel, and for his clear teaching of the gospel, than for elo- quence or power of appeal. Hence he was less a reviv- alist than many ; but he yielded a far more steady and permanent support to the churches. He was a leading man in the community, profoundly respected for his thor- ough honesty and benevolence.
The souls of Gaston and Scott became "knit to- gether in love." They labored together with great zeal and overwhelming success; whole churches of the "New Lights" and of the Baptists, in Salem, New Lisbon, East Fairfield, Green, New Garden, Hanover, and Minerva, unloading the ship of the cantraband wares of human tradition, became one people in the Lord and in his word. Conversions followed their labors in all places.
Bro. Gaston was ordained among the "Bible Christians." His fervid soul knew no bounds in his efforts to save sinners. A plaintive strain of tender-
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ness mingled with his impassioned persuasiveness. In tears he begged the people to turn from sin and come to Christ. In the ardor of his soul he has been known to fall upon his knees that he might plead more effectively, and win the lost soul to the Savior. Once when Scott's own powers of exhorta- tion-a gift in which he was a great master-failed to bring the people to repentance, he turned suddenly around, exclaiming, "Bro. Joseph, you get at these people !"
As he found his lungs giving away he exclaimed, "Oh! if I had only understood the gospel when I made my start in religion! How much suffering I might have escaped, and how much more good I might have done ! But now I must go down to an untimely grave, and leave this good and glorious work of pub- lishing the gospel to others !" After some six years of a most active, laborious, self-denying and very suc- cessful ministry, this pure, devoted man gathered up his feet upon his couch and was with Jesus. He ex- pired, in Steubenville, at the residence of his brother- in-law, Mr. Manful. His brother James leaned over his sainted brother in his departure. His breathing became heavy, his eyes closed, and while all waited the last pulse, he suddenly revived, and addressed to all about him an exhortation of wonderful power. It was delivered in a full sonorous voice, accompanied by the free use of his hands. Then the farewell to his wife and children followed, and in a few moments he entered the chariot.
It was noted that every one in the room at the time of his death, who was not already a Christian, turned to the Lord.
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The bright jewel of the " Ancient Gospel," as the newly discovered arrangement of its fundamental items began now to be designated, attracted universal attention. So simple, so novel, so convincingly clear, and so evidently supported by the reading of the Acts, it won friends and wrought victories wherever it was proclaimed. It spread rapidly and became the topic of excited investigation from New Lisbon to the Lakes. Mr. Scott's success in Columbiana County had so completely demonstrated the correctness of his method of the direct application of the gospel for the salvation of sinners, that his zeal knew no bounds. He was a rapid rider. Mantled in his cloak, with a small polyglot Bible in the minion type, which he constantly studied, he hurried from place to place to tell the news; to preach the things concerning the kingdom of God and the name of Jesus Christ.
BIOGRAPHY OF JOHN WHITACRE.
In Columbiana and adjoining counties, no man had greater influence than John Whitacre. He was born to be a leader. Though unambitious, he possessed varied abili- ties of a higher order which naturally gave him eminence. He was frequently solicited to stand the poll for the legis- lature, and for congress, but he steadily refused. He was elected to the office of County Surveyor for Stark County by a handsome majority, when the voters on the opposing ticket counted nine hundred of a majority.
He was born in Loudon County, Va., February 14, 1790. His father and mother, Edward and Martha Whit- acre, were strict members of the Friends' Society ; conse- quently, their children had a birthright among that peo- ple. They moved into Columbiana County when the In- dians, and the game which they chased, abounded in the
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forests. Chances for education were scanty, but he drank with avidity from all springs of knowledge, taught in the schools, became master of the art of surveying, and served as the surveyor of the county about thirty-four years. In his surveying tours he often preached the gospel with great effect. He joined the movement which originated about the beginning of this century under the labors of Stone, Hughes, O'Kane, and others ; and was baptized by Robert Hawkins, of Pennsylvania. When the advocates of the newer light, or, rather, the older light of the original gos- pel, came to him, he met them book in hand. After a careful consideration of this plea, and a candid examina- tion of the Scriptures, he said, " It is true ; and as I have set out to follow the Bible, I can not reject it." He never wavered, but held on till the day of his death preaching the glad tidings wherever an opportunity offered. He was very zealous, and sought in every way to teach the people. He was popular as a preacher, convincing in proof, warm and persuasive in exhortation, and brought many souls to Christ. He abounded in anecdote, was ready and apt in fig- ures, pointed and witty in retort. These qualities, with a benevolent disposition, and a manly, noble form, singled him out as a man first in society, and first before great as- semblies. He was not only hospitable, but "given to hospitality." His business talents-the owner and success- ful conductor of the mills at Minerva-enabled him to gratify his generous and social dispositions, by entertaining, with great liberality, the many guests who for many years were welcome in his family mansion.
Staying over night at a hotel where were other guests, strangers to him, in the evening the conversation arose among them in regard to Christianity. A young man who had imbibed skeptical sentiments spoke up pertly : “I would not believe those old Bible stories eighteen hundred years old, nor any thing for which I had not the evidence of my senses." Whitacre, who, till now had been silent,
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spoke : " Young man, I perceive you have no mind." He replied, with warmth : " Sir, I claim to have as much mind as you, or any other man." " Let me ask you a question," said Whitacre : "Did you ever see your mind, or hear it ? or did you ever feel, taste, or smell your mind ? " " No, sir," said the youth. " Then, according to your own assertion, you have no mind !" This " brought the house down," and the young man was afterward wiser and more modest. On another occasion, he was at a meeting where several persons were gathered at the " altar " in prayer for divine power to come down. Among them was a lady of intelligent appearance, who evidently was in deep distress. She prayed that God would "give her faith-saving faith ; that he would help her to believe in Jesus." When she closed, Whitacre spoke to her : " Madam," said he, " what would you give for faith in Mahomet ?" "Nothing," was her somewhat indignant reply. "Why not?" he con- tinued. " Because," she rejoined, "I believe him to be an impostor." " But why are you so anxious for faith in Jesus Christ ? " " Because," said she, " I believe he is my only Savior." " Well," said Whitacre, "why are you pray- ing for that which you say you have? Why not go for- ward and obey the gospel, and be made free from sin ?" On an occasion, while out surveying, he asked a young lady in the family if she was a Christian. " No, sir, I am not." " Would you like to be ? " he asked. " Yes, sir ; if I only knew how, I would gladly become one." He made an ap- pointment, and ' so preached ' and taught the people that not only she, but many others turned to the Lord ; and a church was founded which for many years was a blessing to the people.
He was taken sick while surveying the farm of Ira M. Allen, near Canton, and died at Mr. Allen's house. The nervous system was prostrated ; the brain power gave way ; the ' wheel was broken at the fountain, and the silver cord was loosed.'
8
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He belonged to a generation of noble men who wrought a work which no man appreciated in their day. For unflinching integrity, and a life-long devotion to truth and righteousness, it is not easy to overestimate the grand- eur and excellence of his life. He died the 26th day of November, in the 77th year of his age.
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CHAPTER IV.
Origin of the Church in Warren-Siege of Warren-The Church in Lordstown-Biography of Bentley-Biography of C. Bosworth -East Fairfield-Death of Mitchell.
T HE Baptist Church in Warren was formed Sep- tember 3, 1803, by Elder Chas. B. Smith. It consisted of the following ten persons: Isaac R. Dally, Effie Dally, Jane Dally, Saml. Burnett, Nancy Burnett, John Leavitt, Jr., Caleb Jones, Mary Jones, Saml. Fortner, and Henry Fortner. Isaac R. Dally was the deacon, and John Leavitt, Jr., clerk. No elder was appointed, as the Baptist order made no provis- ion for "ruling elders," the preachers only being eligible to that designation. May 5, 1804, they were re-inforced by five additions-Samuel Quimby, Sam- uel and Sophia Hayden, residing in Youngstown, and Wm. and Martha Jackson.
From 1806 to 1810, Elder T. G. Jones preached occasionally to them. May 19, 1810, A. Bentley, then a licentiate minister, was received and ordained the same day. Some of the members residing in Youngstown, it was resolved Jan. 5, 1811, to meet alternately in that town, near Parkhurst's Mills, and in Warren. February 8, 1812, Isaac R. Dally and Saml. Hayden, after being "proved," were ordained as deacons.
This church was a parent of churches-Youngs- town, Bazetta, Lordstown, and Howland, all sprang from it. January 11, 1815, thirteen members were
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dismissed on application to organize in Youngstown, viz. : Saml. and Sophia Hayden, Benj. and Elizabeth Ross, Wm. and Parthena Dean, Caleb and Mary Jones, Isaac R. Allee, Saml. Burnett, Lydia Cook, Sarah Morris, and Nancy Jones ; which church was formed Lord's day the 19th of April following- Thos. Rigdon, J. Woodworth, and A. Bentley, offi- ciating. They took the name of " Zoar," (Gen. xix : 20, 22,) that is, "little ; " probably in allusion to the language of Lot : "Oh, let me escape thither, and my soul shall live."
This Thomas Rigdon was a man of much promi- nence as a preacher, and was worthy of the distinc- tion conferred on him. He served with accept- ability a term in the Ohio Legislature. There were three brothers, Thomas, John, and Charles, all Bap- tist ministers. , They all fully adopted the views of the reformation, and faithfully defended them. They were cousins of the famous Sidney Rigdon.
December 4, 1819, the church granted the peti- tion of eight members in Bazetta to form a church in that town. Benajah and Olive Austin were accepted for membership, February 5, 1820, and baptized the 20th of the same month by Mr. Bentley. March 4th, following, Sidney Rigdon was received into member- ship, and licensed April Ist, to preach. He married Miss Phebe Brooks, and after two years moved to Pittsburgh.
The Baptist people of those times were a humble, Bible-loving brotherhood. The gospel in their hands was plead with much simplicity and pious zeal. Churches were increasing, and ministers multiplying. Warren was the leading center ; as it was also for
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years the seat of justice for the Western Reserve. Here in 1821, and again in 1822, were held the min- isterial assemblies of which, Mr. Campbell thus speaks :
" Ministers' meetings once a year in different parts of that section of Ohio, for the purpose of making dis- courses before the people, and then for criticising them in concione clerum, and for propounding and answering questions on the sacred Scriptures, were about this time instituted and conducted with great harmony and much advantage. I became a regular attendant, and found in them much pleasure and profit." "These meetings were not appreciated too highly, as the sequel developed, inas- much as they disabused the minds of the Baptist ministry of the Mahoning Association of much prejudice, and pre- pared the way for a great change of views and practice all over'those 3,000,000 acres of the nine * counties which constitute the Western Reserve."
Changes, to be safe, must be gradual. The light of day bursts not suddenly on the earth, and the earth itself, with all things upon it, came into being by a measured progress. Great principles are slow in operation. Revolutions, to be permanent, must ma- ture as they progress. This community of churches was discussing great subjects ; and as rapidly as was safe the people were preparing for the scenes which I proceed now to relate.
Late in the autumn of 1827, as Walter Scott was riding down Buffalo Creek from Bethany toward Wellsburg, Va., he met John Secrest and James G. Mitchell, on their way to visit Mr. Campbell. They sat on their horses a good while talking over the
* Eleven counties by divisions since made.
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state and prospects of the cause of Christ. Scott was soon on his favorite theme-the "ancient gos- pel," as he called it. . He said he was sick at heart hearing people talk about their dreams and visions, but not one syllable about their obedience to Jesus Christ-not a word about what blessing the ancient gospel secured to those who submitted themselves to the Messiah of God.
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