History of Washington County, Pennsylvania : with biographical sketches of many of its pioneers and prominent men, Part 108

Author: Crumrine, Boyd, 1838-1916; Ellis, Franklin, 1828-1885; Hungerford, Austin N
Publication date: 1882
Publisher: Philadelphia : H.L. Everts & Co.
Number of Pages: 1216

USA > Pennsylvania > Washington County > History of Washington County, Pennsylvania : with biographical sketches of many of its pioneers and prominent men > Part 108

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Thus the application resulted as the younger Camp- bell anticipated, since it was not proposed to unite with the Synod on Presbyterian principles, but only to obtain its consent to Christian union on Christian principles. The experiment illustrated the charity of the applicants, evinced the sagacity of the youth- ful champion of Christian freedom, and disclosed the essential character of sectarianism, in confirmation of the declaration "that a book adopted by any party as its standard for all matters of doctrine, worship, discipline, and government must be considered as the Bible of that party."

Alexander Campbell, though but a youth and as yet a novice in the field of polemics, readily took up the gauntlet thus defiantly thrown down by that dig- nified body, and resolved to review the proceedings of the Synod, which his father was inhibited from doing by his declaration. The semi-annual meeting of the association at Washington, Nov. 11, 1810, furnished the first favorable opportunity, and his purpose was announced in the Reporter on October 22d and 29th preceding.

At the appointed time the preacher, " without any regular authority," addressed a large assembly, and in a masterly effort he pointed out the way of the Lord, and triumphantly vindicated the principles of the association against the allegations of the Synod. In its characterization of Mr. Campbell's plan to promote Christian union, a controversy was initiated which has continued for nearly three-fourths of a century, and every encounter on a fair field has only strengthened the cause which was then assailed.

But the Campbells were not controversial, either in the matter or manner of their regular ministrations. The whole spirit of their movement was that of peace and conciliation. Their discourses were devoted to the elucidation of portions of Scripture for Christian edification and for the enforcement of the great duties of the Christian life. Their aim was not so much to repair defects in modern Christianity as to restore that which was original and pure, both in letter and spirit, in principle and practice. Occupying a posi- tion that is necessarily antagonistic to all religious parties as such, they were inevitably drawn into

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HISTORY OF WASHINGTON COUNTY, PENNSYLVANIA.

occasional conflict with "the sects," and then no searching out critically the signification of the words man ever met a more valiant opponent than the younger Campbell, and no man-infidel, Roman, or sectarian-ever came out of a tilt with that knightly defender of the faith and practice of primitive Chris- tianity without being worsted in the conflict.

At the meeting of the association on May 4, 1811, the question of changing the character of the society, and of assuming that of an independent church, was duly considered, and, though reluctantly, it was finally concluded to take this step, as the attitude which the religious parties had assumed left no other alternative. It was history repeating itself, for such was the case with the Reformation of Luther, of Calvin, of Knox, and of Wesley.

At this meeting Thomas Campbell was appointed elder, and Alexander was licensed to preach the gos- pel. Four deacons were also chosen, viz .: John Dawson, George Sharp, William Gilchrist, and James Foster.

On the following day, May 5, 1811, the church held its first communion service, and A. Campbell preached from the words, "I am that bread of life."

On June 16, 1811, he delivered the first sermon in the new meeting-house at Brush Run.

Up to this time the incessant labors of these great restorers of Christian law and ordinances had so oc- cupied their time and attention that they had not carried their own principles to their practical results. When they" began, according to the custom of the independent churches in Scotland, to celebrate the Lord's Supper weekly, the question as to who was authorized to partake of the emblems naturally arose. This involved the question of baptism, particularly its action and subject. A conscientious adherence to their manifestly correct rule held them firmly to the word of God, and compelled them to renounce every- thing for which they could not produce a " Thus saith the Lord," either in express terms or by approved precedent. As the unity of the church and the over- throw of sectarianism were their leading objects, they regarded the question of baptism as one of small im- portance, and a matter of indifference as to its mode.

The first] baptisms were administered by Thomas Campbell;on¿July 4, 1811, in a deep pool of Buffalo Creek, about two miles above the mouth of Brush Run, and on the farm of David Bryant. By this time many of those who had at first been identified with the Christian Association had become indiffer- ent, and many sympathizers held back from entering into a church relation. So the church at this period could reckon only about thirty regular members, who continued to meet alternately at the Cross-Roads and at Brush Run. On the first day of the year 1812, Alexander Campbell was regularly ordained as min- ister of the gospel by Thomas Campbell.

It was not until after the birth of his first child, March 12, 1812, that infant baptism became to A. Campbell a question of practical interest. Then

rendered baptism and baptize in the original Greek, he became satisfied that, when used to indicate the Christian ordinance, they could mean only immersion and immerse. From his further investigations . he was led finally to the clear conviction that believers, and believers only, are the proper subjects of the or- dinance. Hence affusion and an unbelieving subject, whether infant or adult, were abandoned as entirely outside of the Bible.

He resolved at once to obey what, in the light of the Scriptures, he now found to be a positive divine command. He made application to Matthias Luce, a Baptist preacher, who lived above Washington, to perform the rite, stipulating with him that the cere- mony should be performed precisely according to the pattern given in the New Testament, omitting the modern custom of giving so-called "religious expe- rience," and admitting the candidates on the simple confession that "Jesus is the Christ, the Son of God." Elder Luce first objected that these changes were con- trary to Baptist usage, but finally consented, remark- ing that he believed they were right, and he would risk the censure.

Wednesday, the 12th day of June, 1812, was se- lected as the time, and the deep pool in Buffalo Creek where the first baptisms were administered was the chosen place. Elder Henry Spears accompanied Elder Luce, and upon their arrival at the place on the day named they found a large concourse of peo- ple, including the greater part of the members of Brush Run Church.

The Campbells, in the order of age, gave lengthy addresses, in which they reviewed the whole ground, related their struggles with reference to this import- ant change, presented the teachings of the Scriptures upon the subject, and dwelt at length upon the gra- cious promises of God to all who should obey him. When the youngest Campbell concluded seven per- sons were immersed, viz. : Alexander Campbell and his wife, Thomas Campbell and his wife, Dorothea Campbell, James Haven and his wife. The meeting continued seven hours. Just before it commenced Joseph Bryant had to leave to attend a muster of volunteers at Taylorstown for the war against Great Britain, and after attending the muster he returned in time to hear an hour's preaching and witness the baptisms.

From the moment Thomas Campbell followed the example of his son in relation to baptism he con- ceded to him in effect the guidance of the whole religious movement. The father, having accomplished his special mission in propounding and developing the true basis of Christian union, gracefully surren- dered his position to the son, as the master-spirit in holding up the word of God alone as the guiding light to the pilgrim on his way to eternal life.

At the next meeting of the church of Brush Run, on Lord's Day, June 16th, thirteen other members,

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RELIGIOUS HISTORY.

and among them James Foster, requested immersion, which was administered by Thomas Campbell, each one making the simple confession of Christ as the Son of God. Soon others followed in like manner, until a great majority of the church consisted of immersed believers, while other individuals who had been in the association, and among them Gen. Acheson, abandoned the cause which at first they so warmly espoused. Thenceforth the Jordan flows between those enlisted in the restoration movement and every phase and form of pedobaptism, and the spirit of persecution was aroused against these humble learners in the school of Christ.

The adoption of immersion naturally served to give the church of Brush Run more acceptance with the Baptists. Of these there were but few in the region of country between Washington and the Ohio River. East of Washington, along the Monongahela River, they were quite numerous and had formed an associ- ation of churches called "Redstone," from an old Indian fort of that name on the Monongahela, about sixty miles above Pittsburgh, where Brownsville is now situated.

Elders Luce and Spears belonged to that associa- tion, and they with others often urged that the Brush Run Church should connect itself with this body. To this there were three obstacles in the way. First, notwithstanding the claim of independency put forth in theory by the Baptist Churches, they were very much under the control of the clergy, who consti- tuted the ruling element in the Associations.

Second, The churches composing the Association had adopted the Philadelphia Confession of Faith of Sept. 25, 1747, which contains a fair proportion of the unscriptural theories and speculations usually found in such standards.

Third. Immersion itself was not to the church of Brush Run precisely what it was to the Baptist Church. To the latter it was merely a commandment, a sort of front door by which regularity and good order required people to enter the church. With the former it was the primitive confession of and putting on Christ, and hence a gracious token of salvation.

However, A. Campbell was often sent for, and pressed to preach for the Baptist people, and upon acquaintance he liked the people more and the preachers less. He visited their Association at Union- town, Fayette Co., Pa., in the autumn of 1812, and returned with his previous unfavorable opinion of the Baptist preachers confirmed. Nevertheless he often spoke for the Baptist congregations for sixty miles around. They all pressed him and his brethren to join their Redstone Association. The matter was laid before the church in the fall of 1813, and it was finally concluded, after much discussion and prayer for the wisdom which comes from above, to make an overture to that effect, and accompany it with their sentiments, wishes, and determinations fully written out, which was done in a document of ten pages of

large dimensions. The proposition was discussed at the Association, and after much debate it was decided by a considerable majority to receive the Brush Run Church, notwithstanding their remonstrances against human creeds as bonds of union or communion among Christian Churches, but with their expressed willingness, upon the conditions specified, to co-oper- ate or to unite with the Association. Among the mi- nority opposed to this union thus formed there was Elder Pritchard, of Cross Creek, Va., Elder Brown- field, of Uniontown, Pa., and Elder Stone, of Ohio, and his son, Elder Stone, of the Monongahela region, who seem to have confederated to oppose the influ- ence of A. Campbell, but for three years they could do nothing.

In November, 1815, Mr. Campbell proposed to a few members of the church residing in Wellsburg, Va., that a meeting-house should be erected in the town, which was then entirely without any place for public worship, and volunteered his services for three or four months in soliciting necessary means. The proposition was agreed to, and Dec. 12, 1815, he left home for an eastern tour to Philadelphia and New York, and returned after an absence of some months, having obtained about one thousand dollars. With additional assistance afterwards secured in the vicin- ity a lot was purchased, and a comfortable brick house was soon erected.

The erection of this house gave great offense to Elder Pritchard, minister of the Cross Creek Baptist Church, three miles above, who had already signal- ized his hostility to Mr. Campbell, and who seemed to think his influence would be weakened and his congregations would be diminished by the building of the house in Wellsburg.

The Redstone Association convened at Cross Creek on the 30th of August of this year, 1816. On Satur- day Elder Pritchard asserted the right of the church where the Association was assembled, in conformity to a rule adopted by the Baptists in Maryland, to select the preachers for the Lord's Day, and, regard- less of the great anxiety of the people and some of the preachers to hear Mr. Campbell, had Elder Stone substituted for the former in the arrangement for that day.

Next morning David Philips, of Peters Creek, one of the oldest and best preachers in the Associa- tion, was deputed by a large number to see Mr. Camp- bell and to insist that he should preach, as he was first nominated. He said he had no objections to preach, but that he would not violate the rule of the Association. Providentially, Elder Stone was taken ill, and upon the personal invitation of Elder Pritchard, Mr. Campbell preached, having asked leave to follow Elder Cox, as he was called upon unexpectedly.

On this occasion he delivered the famous Sermon on the Law, which created such excitement in the Baptist community. Mr. Pritchard could not sup- press his dissatisfaction during its delivery, and at

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HISTORY OF WASHINGTON COUNTY, PENNSYLVANIA.

the intermission that followed he proposed a public protest, but more prudent counsel prevailed.

At this same meeting of the Association, on Satur- day, August 31st, a letter was presented by T. Camp- bell from a number of baptized persons in the city of Pittsburgh, requesting union as a church to this As- sociation.

It was voted that as this letter is not presented according to the constitution of this Association, the request cannot be granted. However, Mr. T. Camp- bell was invited to a seat, and a committee was appointed to investigate the subject of the letter, viz., D. Philips, M. Luce, and Mr. Pritchard.

Though the sermon, which created an extraordinary sensation, contained nothing but plain Scripture teach- ing in reference to the law and the gospel, the oppo- nents of Mr. Campbell succeeded in bringing it up The granite rock of this remarkable religious move- ment is the acceptance of all that is divine in religion, and the rejection of all that is human. Hence the Alpha and the Omega of its faith is that Jesus is the for trial and condemnation at the next Association at Peters Creek in 1817. It was founded on Rom. viii. 3, and its general purport was simply to show that Christians are under law to Christ and not to Moses. | Christ, the Son of the living God. His will, revealed The speaker, in the first place, showed that the phrase " the law" in the text signifies the whole Mosaic dispensation, though it does not include the two principles which our Great Prophet teaches is the basis of the law of Moses and of the prophets. He then pointed out what the law could not do, and why. It could not give righteousness and life, nor exhibit the malignity of sin, nor furnish a suitable rule of life to mankind in this imperfect state. He next illustrated how God remedied these defects by the gospel, by sending his Son to make reconciliation for sin, and by his perfect example and teachings.

From these premises he deduced various conclu- sions, viz .: 1. There is an essential difference be- tween the law and the gospel,-between the Mosaic and Christian dispensations. 2. Christians are not under law, but under grace. 3. There is no necessity for preaching the law in order to prepare men for receiving the gospel. 4. All arguments and motives drawn from the law or Old Testament to incite the disciples of Christ to a compliance with or imitation of Jewish customs are repugnant to Christianity, not being enjoined by the authority of Jesus Christ. 5. The Lord Jesus Christ should be venerated in the highest degree, and the most punctilious regard should be paid to all his precepts and ordinances.

In the fall of this year Thomas Campbell removed his family to Newport, Ky., and left to Alexander the entire public advocacy of the cause of restora- tion, now struggling in its infancy in Western Penn- sylvania and Virginia, excepting the labors of James Foster, which were chiefly confined to the Brush Run Church. As yet this was the only church in the reformation, though it met alternately at Cross-Roads and Brush Run.

Early in the year 1818, A. Campbell opened a school for young men, called "Buffalo Seminary," which flourished nearly five years. Some of his

pupils devoted themselves ardently to the study of the Scriptures, and became able advocates of what was termed the ancient gospel. Thus while the reformation was but imperfectly developed or estab- lished, and did not number more than one hundred and fifty persons scattered among the Baptists in this region, Mr. Campbell was training skilled workmen to scatter the good seed in other States, and to protect it from the devouring fowls of partisan prejudice, bigotry, and wickedness. He was laying the founda- tions deep and broad for years to come by building up an institution of learning. In 1840 he founded Bethany College, which has sent, and still sends, out its well-trained advocates to maintain the glorious work since he has finished his course and received his crown.

in the New Testament through the inspired apostles, is its only directory of worship and law of discipline. It proclaims the largest liberty consistent with loyalty to Christ, and repudiates all domination over indi- viduals or churches, whether by synods, presbyteries, conferences, associations, or local church officiaries. It advocates the unity of the church in opposition alike to religious sects and to the destructive heresy of church independency, and adjusts difficulties in or between churches on the principle of fraternal refer- ence to wise men among brethren chosen on occasion. It proposes "to keep the unity of the spirit in the bond of peace" by unity in faith, diversity in opinion, and charity in all things.

By such manifestation of the truth, commending themselves to every man's conscience in the sight of God, these great leaders strove to overcome sectism in all its forms, that the prayer of Jesus in the dark- ening shadows of Calvary might be realized in the actual oneness of them that believe on him through the word of his chosen apostles, and that the world may believe that he was sent of God. The rock on which they built stands like Gibraltar, against which the waves of rationalism and sectarian intolerance have beaten only to be turned back in harmless spray. Men of narrow minds and wordly policies may fail to grasp a scheme so comprehensive, and to perceive aims so high and heavenly, and so fail to give effect to this matchless plea, but, in principle and exalted position, this effort for the restoration of primitive Christianity can never be surpassed.

The following tabulated statement was carefully prepared in the year 1880. It is believed that the ag- gregates are below rather than above the truth as to the extent of this movement in this country. But beside this it has extended into Canada, Jamaica, Great Britain, Australia, and other foreign lands. Missionaries are now pushing on this work in several

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RELIGIOUS HISTORY.

cities in England, in France, in Norway, and in Con- stantinople. A church has been planted in Japan, and missionaries are about to go to India.

TABLE OF STATISTICS.

No. Churches.

Preachers. Members.

Alabama ..

3,525

Arkansas

112

108

5,928

California.

5,988

Colorado ..

1,750

Connecticut.

675

District of Columbia ..

350

Florida

9:25

Georgia

10,890

Illinois

675

525

75.275

Indiana

715

595

89,685

Iowa ..

215

115

18,860

Louisiana.

1,275

Massachusetts

1,240

Maryland

1,500

Michigan

125

7,875

Minnesota.

1.725

Mississippi.

2,370

Missouri,

585

428

65,950

Montana.

429

Nebraska ..

15,580

New York.

5,950

North Carolina.

105

14,700

Ohio ...

425

219

45,500

Rhode Island

Tennessee ...

325

225

45,850

Texas ..

225

175

19,500

Vermont

375

Virginia ...

150

115

16,250

Washington Territory ...

West Virginia.

8,750

Wisconsin ..

2,575

Wyoming Territory

Total,

5,175

3,788

592,036

The list of periodicals published by the Disciples includes thirteen weeklies, twelve monthlies, three semi-monthlies, and one quarterly review, also Sun- day-school papers, four monthlies and eight weeklies.

There are more than thirty colleges under the influence and patronage of the Christian Church. Truly though thy beginning was small, thy latter end has greatly increased.

The Catholic Church1 in Washington County .- Catholics were among the pioneer settlers of Wash- ington County. Mr. Robinson, an Irish Catholic, settled in the vicinity of where Clayville now stands before the close of the war of independence or about that time. Mr. Henry Montague, also an Irish Catho- lic, settled in the neighborhood of West Alexander in the year 1794, on a piece of land still occupied by his descendants. Others settled in the vicinity not long after, of whose Catholicity little more than the tradi- tion is left among their descendants.

Between the years 1797 and 1801 a certain Father Lannigan, heretofore in charge of a Catholic settle- ment in Westmoreland County, came with a number of his people, negotiated for the purchase of several thousand acres of land near West Alexander, but soon becoming dissatisfied with the location, they sold out their land, bought another tract in Greene County, and settled there. Father Lannigan passed through Washington, probably on his way to West Alexander

or to Greene County, in 1801, and preached a sermon in the court-house. The reverend gentleman stopped overnight with Mr. Robinson, near Clayville, and at times with Mr. Montague also; but we have no posi- tive evidence of his holding divine service or per- forming any ministrations among the Catholics of this county. There is no mention of his name in this region later than 1801. Nearly all the early events of Catholicity in this county from this time centre around the homestead of Mr. Montague. His original pos- ' session of a hundred and forty or fifty acres was bought from the State. The warrant of survey bears the date of 1795, and the deed 1799. In the year 1809 he bought an adjoining tract of one hundred and fifty or two hundred acres from a German named Goss, who, together with his brother, had bought it from the original owner, a certain Gater, about two years previously. On this purchase stood the old Gater House, so called from the original owner of the land. It was a log house, built on the primitive back- woods plan, when strength and security of defense against savage depredations were considered import- ant points to house-building.

Mass was offered up in this primitive chapel about the year 1811 by Father O'Brien, the first stationary priest of Pittsburgh.

This is the first authentic account we can obtain of the celebration of divine service in the county.

The old wagon-road from Washington, D. C., to Wheeling and the West, which occupied nearly the same bed as the present National pike, was a route sometimes taken by the early Catholic missionaries to the West. This road passed near the house of Mr. Montague. The saintly and illustrious Fenwick, after- wards the first Bishop of Cincinnati, passed over this route on his first missionary journey into the then wilderness of Ohio in the summer of 1814.

He came alone and unattended, stopped at the house of Henry Montague, held divine service, ministered to the few Catholic families around, and consecrated or blessed a small plot of ground on the farm of his host as a burial-place for the Catholics scattered around. This is the oldest landmark of Catholicity in the county. Mr. Montague, his wife and son, and a number of the old Catholic settlers are buried there.

During the construction of the National pike-1818 to 1821-the venerable Father Maguire came through several times and ministered to the Catholic workmen along the road from Brownsville down through this county. The first Catholic chapel was built at this time, and completed before the year 1821 had drawn to a close. It was a frame building about twenty by thirty feet. It was built by the contributions of the Catholic workmen along the road, and situated near West Alexander, on the pike. The neighboring Cath- olic families also contributed towards its erection. Father Rafferty from Pittsburgh attended it at regular intervals about the year 1830.

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History of Washington County, Pennsylvania : with biographical sketches of many of its pioneers and prominent men, Part 108

Author: Crumrine, Boyd, 1838-1916; Ellis, Franklin, 1828-1885; Hungerford, Austin N Publication date: 1882 Publisher: Philadelphia : H.L. Everts & Co. Number of Pages: 1216

Author: Crumrine, Boyd, 1838-1916; Ellis, Franklin, 1828-1885; Hungerford, Austin N
Publication date: 1882
Publisher: Philadelphia : H.L. Everts & Co.
Number of Pages: 1216