.'..'.■:•' Courses Sketches and "Scottites" they were called. In this they wished to be guided by the Word of God. The choice was between "Disciples of Christ" and "Christians." Camp- bell contended for the former while Scott favored the latter. The name "Disciples" he urged was a common noun and not a proper name at all and argued from Acts 11:26, Acts 26 : 28, I Pet. 4: [6, Rev. 2 : 13 in favor of the royal name Christian. Walter Scott was a born preacher. He had a rich melodious voice and a face full of expression. "I have heard l>aseom and St ton and many other gifted men, but none to compare with him/ 1 . "he stands alone." He was a man of rare eloquence but JOHN T. JOHNSON. C3 not always equal. In every respect he was a gospel preacher. He went to Christ rather than the Apostles. Twice a week for twenty- two months he discoursed on the gospel of Matthew alone. ''If any man w r ould w T ork faith in his audience, " he tells us, "let him give his days and nights, and w r eeks and years to the study of the evangelists." Scott fell asleep in Christ at Mayslick, Ky., April 23, 1S61. Rf.vtew : How did Scott arrange the Conditions of Pardon ? When did the separation from the Bap- tists take place ? What is said of his work in Cin- cinnati ? What of feet washing? Of what books was he the author ? Describe him as a man and as a preacher. CHAPTER X. JOHN T. JOHNSON. The religious movement of the Campbells was not only thoroughly evangelical, but it was intensely evangelistic. One of the best examples of this spirit among the pioneers is the subject of this skek h. He was born in Scott county, Ky., near Georgetown, October G4 SKETCHES OF OUR PIONEERS. 5, 1788. His parents were Virginians and members of the Baptist Church. Kentucky- was then a frontier state and Indians were still committing depredations upon the settlers. He received a fair education, completing his studies in Transylvania University. He studied law and practiced for a time. In 18 11 he mar- ried Miss Sophia Lewis, a girl of fifteen. In 18 1 3 he served as aid on the staff of Gen. W. H. Harrison and saw active service. After the war he was for several years a member of the Kentucky legislature and in 1820 was elected to congress. He became a member of the Baptist Church in 1 82 1. Speaking of this he said: u It was a most glorious thing for me. It preserved me from a thousand temptations and kept me a pure man.' ' " During the years '29 and '30,' ' he says, u the public mind was much excited in regard to what was vulgarly called ' Camp- bellism,' and I resolved to examine it in the light of the Bible I was won over; my eyes were opened, and I was made perfectly free by the truth, and the debt of gratitude I owe to that man of God, Alexander Campbell, no language can tell." in preaching and sought the refor- mation and enlightenment of the church of JOHN T. JOHNSON. 65 which he was a member. As they would not hear him, he, with two others, formed u a con- gregation of God," February, 1831. He sur- rendered a lucrative law practice and began his career as an advocate of simple New Testa- ment Christianity. At this time in Kentucky there were eight or ten thousand people vari- ously styled u Marshallites, ,, "Stoneites," 11 Schismatics," but who claimed to be simply Christians, taking the Word of God as their only rule of faith and practice and repudiating all human creeds. He was soon associated with " that eminent man of God, ' ' Barton W. Stone, and became co-editor of his paper, The Christian Messenger, then published at George- town, in 1832, the same year the followers of Stone and Campbell effected a union. 14 I was among the first of the reformation in co-operation with Stone, " he tells us, " to suggest and bring about a union between the Christian churches and that large body of Baptists who had abandoned all human isms in religion." 1833 was a remarkable year in Kentucky. Asiatic cholera swept the state. It was remarkable also for the success of this new plea for the union of Christians and con- version of the world. Thousands were added to the churches. J. T. Johnson was eminently GO SKETCHES OF OUR PIONEE! successful. For the first time he extended his labors beyond the borders of the state, vis- iting Walter Scott at Carthage, O., and preaching with great power and acceptance to the people. His advocacy of the principles of reform in the Messenger was at the same time forcible and untiring. In 1834 he closed his connection w T ith the paper, Stone having removed to Illinois, and in the following year he began the publication of the Gospel Advocate. In labors he was every w r ay abundant. He preached constantly and gathered into the churches large numbers of converts. In a meeting of ten days in Sep- tember of this year 135 persons "were im- mersed for the remission of sins." "There was nothing of excitement peculiar to revivals so called. Nothing was preached to excite the animal feelings. It was the gospel of truth that did the work." The cause of liberal education had also a large place in this good man's affections. Ba- con College, of which Walter Scott was the first president, was founded in 1836 at George- town, afterwards was moved to Harrodsburg and later became Kentucky University. John Bon was a fast friend of this institution. \\'< don also that some work Bhottld JOHN T. JOHNSON. C7 undertaken for orphan children no doubt had its influence in bringing into exis- tence, through the efforts of Dr. L. L- Pinker- ton, that noble beneficence known as The Mid- way Orphan School. In the year 1837 he published The Christian, in the editing of which he was assisted b3^ Walter Scott. In a meeting conducted by him in Madison county, Kentucky, about this time, in three weeks 185 persons obeyed the gospel. Two meetings held at Caneridge and North Middletown resulted in 300 accessions. A man of most sanguine and buoyant nature, enthusiastic and unwearying in his labors for the spread of the gospel, never for one mo- ment doubting the correctness of the great principles he advocated and of their ultimate triumph, thoroughly absorbed in the work of converting the world and building up a united church as his master passion, he w r as a wonderful evangelist. He led thousands to decision for Christ. Some idea of the intense interest in the work of these men may be formed from the character of their meetings. They would speak for hours to audiences that never wearied. His labors were by no means confined to his own state. In 1843 he made a visit to Missouri in company with John Smith, 68 SKETCHES OF OUR PIONEERS. preaching at St, Louis, Palmyra, Hannibal, and other points. In 1845 he made an exten- sive tour in the Southern States, holding meetings in Little Rock, New Orleans, and elsewhere. In 1845 he visited Virginia and labored in Louisa, Caroline and York coun- tes, and in the City of Richmond, meeting with great success. He was full of the spirit of missions. <( The imperious mandate of our King to his apostles,'' he declares, "is 'Go into all the world and preach the gospel to ever} 7 creature.' The law says the laborer is worthy of his wages. Can we get along without consultation and co-operation? If we can, there is no need of congregations. Every divine dispensation of God's goodness, Patriarchal, Jewish and Chris- tian, has been distinguished by consultation and cooperation." He suggested an appor- tionment plan for raising money, that church officers take the list of members and let each member furnish the committee the value of his estate, the committee ascertain at an equal vote what each member has to pay and affix it to his name, and the members be furnished each with a quota in writing." His idea of the relative importance of the different de- mands upon the benevolence of the church is JOHN T. JOHNSON. 69 seen in this illustration: "Let the church de- cide upon the amount that can be raised with- out oppression, say $600. Let this sum be divided according to the magnitude of the objects to be accomplished. For example, expend $225 for preaching at home and the support of the poor, $200 for evangelical oper- ations, $100 for colleges, $75 for the education of beneficiaries." Such a system as this, if practiced, he thinks would "soon bear the gospel over America and Europe." He advo- cated the sending of A. Campbell to England and David S. Burnet to the old w ? orld. He was an ardent temperance advocate. Xot only was he a total abstainer, but he publicly opposed the making, vending, and using of intoxicants as "Anti-patriotic, Anti- philanthropic, and Anti-christian." On this great issue the pioneers were sound. A. Campbell wrote in 1842 : "For my own part for more than twenty years I have given my voice against the distillation of ardent spirits at all. I have both thought and said that I knew not how a Christian man could possibly engage in it. And how a Christian man can stand behind the counter, and dose out dam- nation to his neighbors at the rate of four pence a dose, is a mystery to me, greater than 70 SKETCHES OF OUR PIONEERS. any of the seven mysteries of popery. I wish all the preachers who drink morning bitters and juleps would join the temperance society. All persons too should take the vow of total abstinence who habitually or even statedly or at regular intervals, sip, be it ever so little of the baleful cup." John T. Johnson fell asleep in Christ on December 18, 1856, at Lexington, Mo., where he was in the midst of a successful protracted meeting. His remains were taken to Lexing- ton, Ky. Thus he fell in the ranks. His whole life for a quarter of a century was a series of protracted meetings. In labors he was as constant as Wesley. A man of delicate frame yet of great endurance and intense en- thusiasm, he rested best when most laboriously and successfully engaged in the great work to which he had devoted his life. A man of apostolic zeal and fervor he was an evangelist of evangelists. RHVI BW : Give the early history of J. T. Johnson. What was his peculiar gift? Describe his connec- tion with the work of education. Where was the scene of his labors ? (five his financial plan. What was the attitude of the pioneers toward temperance? Give an estimate of his character. JOHN SMITH. 71 CHAPTER XI. JOHN SMITH. On the 15th of October, 1784,111 Sullivan count}-, Tenn., John Smith, familiarly known as "Raccoon John Smith/' was born, the ninth of thirteen children. That part of the ter- ritory of North Carolina was then Ki The Com- monwealth of Franklin." In 1795 the family moved to Kentucky and settled in Stockton's Valley. The country was thinly settled and John, when twelve years old, was sent by his father one hundred miles on horseback to get seed corn for the planting, his wallet stuffed with bear's meat and wild turkey. Op- portunities to acquire an education were wholly wanting. In religious faith his parents were rigid Calvinistic Baptists. When he talked with his father's pastor the good man labored to impress upon him the thought that the sin- ner is utterly dead so that he could not obey God if he would; and utterly depraved also, so that he would not obey if he could ; that he could not please God without faith, nor have faith till it pleased God to give it, and though he might acknowledge it he could never truly feel his desperate wickedness till the 72 SKETCHES OF OUR PIONEERS. Holy Spirit should show him how vile and wretched a thing he was. He felt that it w T as his duty to become a Christian, and on the death of his father in 1803, he was led earnestly to seek religion after the manner of the times. In his chamber, in a secret place in the forest, with his face in the dust and with agony in his heart, he wrestled with God, expecting some audible voice, some supernatural vision, that would in a moment assure him of salvation. A spicewood thicket was his favorite place of prayer. He said to his mother: " I beseech you as my best earthly friend tell me w r hat more I ought to do for I would give the whole world to be a Christian." "Ah! John/' she would answer, " you must wait the Lord's time." As an illustration of the character of the " experiences" related in those days an ignor- ant and simple-hearted old man, who was called on to tell what the Lord had done for him, arose and said: "One morning I went out into my woods to pray, and I saw the devil.'' The people listened, and none more eagerly than Smith who was anxious to learn the Lord's way of dealing with sinners. u I the devil," repeated the man. "You may all think it was imagination, but I saw him JOHN SMITH. 73 plainly as I see the preacher there.* ' u And how did he look ?" asked an old brother. u He was about the size of a yearlin' ,' ' said the man. " When I saw him I could not pray and so I came home. But I went back next day to the same place and he was gone ! Then I was happy for I knew the Lord had saved me out of his hands." Smith was disgusted with these things. After a long and painful experience, on the 26th of December, 1804, he went before the church and made a simple statement of his religious struggles. " All w T ho believe, " said the Mod- erator, "that the experience just related is a work of grace hold up the right hand." Every hand w r ent up and the next day Smith was baptized and received into the church. A desire to preach soon took possession of this young disciple and here came another struggle, he must wait for a divine call. It is related of him that in his sleep he w r as once lifting up his voice so loudly that he awoke his mother, and going to his bedside she cried out: ' ■ John, are you distracted, thus to preach without a call?" About this time he received some little instruction in the rudiments of education from a wheelwright who had moved into the neighborhood, and w T hile toiling on 74 SKETCHES OF OUR PIONEERS. the farm, night after night by the light of blazing pine knots he studied the few books that fell into his hands. December 9, 1806, he married, and took his young wife to live in a log cabin, undaubed and without doors or windows, but soon made habitable by his in- dustry. He took part in prayer and song in the religious meetings of his brethren and was urged to enter the ministry, and in May, 1808, was ordained. His zeal was now unrestrained. He traveled from point to point and spoke in groves, cabins, school houses and meeting houses. He had a fine voice and his sermons after the fashion of the times were delivered in a solemn chant. Dwellers among the hills of the Cumberland declared they could sit at their cabin doors and hear him two miles off. He declared the Calvinistic doctrine of the day: u That all men, without exception are dead in sin and can of themselves do nothing to please God; that they are w T holly defiled in all their faculties of soul and body; that not only is Adam's guilt imputed to all, but his corrupt nature is conveyed to all ; that consequently all are utterly indisposed, disabled, and made op- posite to all good, and wholly inclined to all evil. "That nevertheless, by God's decree, a defi- JOHN SMITH. 75 nite number of individuals are predestinated or foreordained to eternal life, whom God chose and appointed personally and particularly to glory before the foundation of the world was laid, without any reference to their conduct or character. "That these elect persons, being spiritually dead and incapable of doing anything good, are, in due time, called and effectually and ir- resistibly drawn to Christ without any agency of their own, as if co-operating with the Spirit, but are wholly passive; for which elect persons only did Christ die. "That those who are thus elected, called, and made alive by the Holy Spirit, are enabled by the same divine influence to do many things that are good and right; that they can repent and believe in Christ and understand and obey the Scriptures; but these good works of the renewed man are not in any sense the grounds of his justification or acceptance w T ith God. "For God decreed from all eternity to justify the elect, although they are not personally justified until the Holy Spirit in due time actu- ally applies Christ to them; that Christ's own obedience to the law is imputed to them as their whole and sole righteousness through 76 SKETCHES OF OUR PIONEERS. faith, which is the work of the Spirit and the gift of God. "That all who are thus justified can never fall from grace; but will certainly persevere to the end and be saved. "That all other persons, whether men, wom- en or children, are reprobate — the Holy Spirit giving them neither the disposition nor the ability to do good. They can not come to Christ, nor did Christ die for them; and there- fore, they must perish in their sins. "Finally, that elect infants, dying in infancy, will be regenerated and cleansed from Adam's sin and Adam's guilt by the Holy Spirit and saved — while non-elect infants w T ill be left to perish in their corruption entailed upon them, and in the guilt imputed to them." In November, 1814, John Smith removed to Huntsville, Ala. Scarcely was he settled in his cabin before it was burned to the ground and two of his children were lost in the flames. He had been troubled before in preaching the doctrine concerning non-elect infants and his own affliction rendered his perplexity unbear- able. As soon as they were comfortably housed in a new cabin the wife sickened and died and he himself was stricken down with the cold plague. After a long illness he grew JOHN SMITH. 77 strong again and at once returned to Kentucky. The Tate's Creek Association met at Crab Orchard the last of August. Smith attended it. It was hot and the roads were dusty. His horse was jaded and lean, and in a tattered pair of saddle bags swung across his worn saddle he carried a home-spun suit. He reached Crab Orchard covered w T ith the dust of his journey. A pair of home-spun cotton pantaloons, loose enough, but far too short, a shapeless hat, a shirt, coarse, and soiled and de- void of collar, socks too large for his shrunken ankles and hanging down over his foxy shoes made up his curious costume. A great crowd was assembled. He took his seat on the threshold of the meeting house. It w T as announced that some one would preach to the throng on the outside, and an old friend recog- nized Smith and asked him to preach. Two young preachers, who looked with contempt on the strange figure sitting on a log near by, arose in turn and attempted to address the people, but failed, and they w T ere dispersing. Finally Smith was persuaded to speak. As he arose his uncouth appearance caused laugh- ter. The people be^an to go away. His words, however, soon attracted their attention, and the whisper went around: "It is John 78 SKETCHES OF OUR PIONEERS. Smith, from Little South Fork !" " I am John Smith,' ' he said, fl from Stockton's Valle\\ Down there saltpeter caves abound and rac- coons make their homes. On the wild frontier we never had good schools, nor many books; consequently, I stand before you to-day a man without an education. But even in that ill- favored region the Lord in good time found me. He showed me his wondrous grace and called me to preach the everlasting Gospel of his Son!" " Redemption! Redemption! | M he shouted, and his voice sounded through the woods like the voice of a trumpet. He had been speaking but a short time when a man rushed into the house and going to Jacob Creath, begged him to let all business alone and come at once to the stand. " Why," said Creath, " what's the matter?'* "The fellow with the striped coat on that was raised among the coons is up/' was the answer. "Come and hear him!'' Creath hurried out. Others followed. The Association broke up. Preachers and people gathered about the platform. Many climbed the trees to listen. When the speaker reached his peroration the multitude arose and stood on their feet, and when he closed every eye was weeping and every heart thanked God for JOHN SMITH. 79 the man without an education. Creath rushed toward him, as he sank exhausted in a chair, and clasped him in his arms. Such was the origin of the name and character of the preach- ing of this heroic man. Review: What do we know of the early life of John Smith? What of his religious struggles ? De- scribe the M experiences " of those days. What was the doctrine preached by him ? Describe his appear- ance and sermon at Crab Orchard. CHAPTER XII. JOHN SMITH. {Continued.) Christmas Day, 1816, John Smith married Nancy Hurt, and in the following October left Stockton Valley and took charge of four churches in Montgomery county. He con- tinued to read critically the Philadelphia Con- fession and test its truth by the Inspired Stand- ard. Already he had repudiated the doctrine of infant depravity and reprobation and was weakening on other points in the creed. He soon saw that the doctrine of Personal Election and Reprobation grew out of the dogma, that 80 SKETCHES OF OUR PIONEERS. the Holy Spirit must supernaturally convert men to God. This dogma, he saw, rested upon the assumption that the sinner is dead — dead in such a sense that he can not believe the Gospel, or repent of his sins until the Spirit quickens him into life, and consequently, as all men are not brought to life, the Spirit must pass by some and allow them to perish — not on account of their greater unworthiness, but simply because God in his own good pleasure did not elect them to eternal life. For these Christ could not have died, else he would have died in vain. The entire superstructure of Calvinism he discovered to be based on the notion that moral death destroys man's free agency. il What is this death ? M he inquired anxiously. Christians are said to be dead to sin. Does this take from them the power to sin? May they not, as free agents, still em- brace error, and do w r rong? If then, the Christian who is dead to sin, can nevertheless do wrong; may not the sinner, who is dead to righteousness, nevertheless do light? He felt the system he had so long preached was but a wind of doctrine without substan- tial basis. Such was his state of mind when 41 The Christian Baptist" fell into his hands. He did not dream until now that it was possi- JOHN SMITH. 81 ble for a man to be a Christian, yet belong to no religious party, for he had, as yet, no con- ception of an undenominational Christianity. In the spring of 1824 he met Mr. Campbell in Flemingsburg, Ky. On entering the town he saw William Vaughn, a Baptist minister. " Brother John," said he to Smith, "have you seen Brother Campbell yet? n " No, sir," he replied, "I have not; have you?" "Why, I have been with him for eight days and nights, and have heard him every day. M "Is he a Calvinist or an Arminian, an Arian or a Trinitarian ? M ' ' 1 do not know," said Vaughn, "he has nothing to do with any of these things." "Tell me, does he know anything at all about heart-felt religion ? M " Bless you, he is one of the most pious, godly men that I was ever in company with in all my life." " But do you think he knows anything about a Christian experience t 9i inquired Smith. "Lord bless you: he knows everything," said Vaughn. Smith was introduced to Mr. Campbell, and as he arose to receive him, "His nose'' as Smith used to say, ''seemed to stand a little to the North y Later, he heard Mr. Campbell preach, and turning to Vaughn after he was through, remarked: "Is it not hard to ride, 82 SKETCHES OF OUR PIONEERS. as I have done, twenty miles just to hear a man preach thirty minutes? " " You are mis- taken," said Vaughn, <( look at your watch." He looked, and saw that the discourse had been just two and a half hours long. u Did you find out," asked Vaughn, " whether he was a Cal- vinist or an Arminian?" "No," answered Smith, "I know nothing about the man, but, be he saint or devil, he has thrown more light on that epistle, and on the whole Scriptures, than I have received in all the sermons that I have ever heard before ! " In 1824 John Smith began to preach the great facts of the Gospel and to call on all men to believe them on the testimony of the inspired writers. The New Testament, he argued, contains all that is necessary to be be- lieved or obeyed in order to the enjoyment of pardon and eternal life ; and faith comes by hearing the Word of God and is simply confi- dence in Christ and in all that God has said, promised or threatened in the Scriptures. The Christian Confession is formally contained in the proposition that Jesus is the Messiah, the Son of God, the cordial acceptance of which is the faith that, in full dependence on him, works by love and purifies the heart. The penitent believer is introduced into the Church, or JOHN SMITH. 83 Family of God, by a birth of water, or an im- mersion into the name of Father, Son and Holy Spirit. In October, 1825, a young man, Jacob Coons, came forward in one of his meet- ings and stated to the church that he had been long concerned on the subject of religion, but had seen no strange sights and heard no strange sounds; that he believed with all his heart that Jesus was the Christ and wished to obey Him. 11 Brethren," said Smith, ' 'with the Bible in my hand, if I were to die for it, I do not know what other question to ask him ! ' ' Coons was examined no further, but was admitted to baptism on that simple confession; and was perhaps the first exemplification of the ancient order in the State. The work went forw ? ard now with great success; 1828 was a memorable year. Smith was preaching constantly to great multitudes. His comrades went everywhere preaching the Word. One of the measures of reform urged by him was the union of all Christians on the basis of faith in fesas as the Messiah a?id obe- dience to Him as the only Head of the Church. Believing that authoritative creeds were divi- sive in their tendency and contrary to the will of God, he boldly assailed the covenants and confessions of the denominations, and insisted, S4 SKETCHES OF OUR PIONEERS. as the first step toward union, that these should be destroyed, and that in their stead the apostolic Gospel and order must be restored. This ancient Gospel, as it was termed, was sim- ply the tidings that remission of sins and the gift of the Holy Spirit were assured to every peni- tent believer on submission to the authority of Jesus Christ in the ordinance of baptism. Six points were presented, Faith, Repentance, Baptism, Remission of Sins, the Gift of the Holy Spirit, and the Resurrection. Facts to be believed, conditions to be obeyed, promises to be enjoyed: the facts — the death, burial and resurrection of the Lord Jesus; the con- ditions — faith, repentance, baptism; the prom- ises — forgiveness, the gift of the Spirit, eternal life: faith, destroying the love of sin; repen- tance, the practice of sin ; baptism the state of sin — this was the arrangement. The Ancient Gospel was supposed to embrace everything in the doctrine of Christ necessary to make dis- ciples, the Ancient Order everything necessary to preserve and perfect them. Smith usually laid off his discourses, which were from two to three hours in length, in three divisions: In the first, correcting mis- representations; in the second, exposing pop- ular errors, and in the third, presenting the jonx SMITH. 85 simple Gospel to the people. His labors were incessant. Reviewing the work of a few months in 182S, he said to his wife: " Nancy, I have baptized 700 sinners and capsized 1500 Baptists." He was traveling and preaching constantly. His patient wife cared for the children and cultivated the farm. Once he stopped at the gate in passing and without dismounting, called to her and said: " Nancy, I have been immersing all the week. Will you take these clothes, and bring me some clean ones right away, for I must hurry on ? n and he handed her his saddle bags. " Mr. Smith," she said pleasantly, "is it not time you were having your washing done some- where else ? We have attended to it for you for a long time." " No, Nancy/' was his reply, 11 1 am much pleased with your way of doing things, and I don't wish to make any change." From the time of his renunciation of Calvin- ism in 1822 to 1828, he recived nothing for preaching; when sent out as an evangelist with John Rogers in 1832, his salary was £300. His life was full of stirring scenes and inci- dents. As an illustration of his kindly humor and at the same time his remorseless logic, it is related that on one occasion he was holding a meeting on Slate Creek. A Methodist min- 86 SKETCHES OF OUR PIONEER8. ister near by was also conducting a revival, and according to the custom of his church, one day applied water to an infant without regard to its struggles and cries. The next day Smith baptized ten persons in a beautiful stream not far away, and seeing the Methodist brother in the crowd, walked up, and seizing him by the arm, pulled him gently but firmly toward the water. " What are you going to do, Mr. Smith?" said the preacher. "What am I going to do ? I am going to baptize you, sir! n " But I do not wish to be baptized ! " " Do you not believe ? " said Smith. " Cer- tainly I do." "Then come along, sir," said the Dipper, as he was called, " believers must be baptized." " But," remonstrated the man, 11 I'm not willing to go. It certainly would do me no good to be baptized against my will." 11 Did you not, but yesterday, baptize a help- less babe against its will? " exclaimed Smith. "Did you get its consent first, sir? Come along with me, for you must be baptized ! " And he pulled the preacher toward the water's edge; but the man loudly protested and the Dipper released him. "You think, sir," he said, M that it is all right to baptize others by viok-ncc. but when you yourself are made the unwilling subject, you say it is wrong and will JOHN SMITH. 87 do no good ! Go your way ! M " But friends,' ' he exclaimed, turning to the people, " let me know if he ever again baptizes others without their full consent; for you yourselves have heard him declare that such a baptism cannot possibly do any good." John Smith was one of the leaders who at Georgetown, Ky., on Christmas Day, 1831, and at Lexington, on New Year's Day follow- ing, brought about the union between the fol- lowers of Stone and Campbell. This he always regarded as the best act of his life. He was also one of the Board, of which Mr. Clay was president, which governed the Campbell and Rice debate, November, 1843. In 1865, and again in 1868, he visited Mis- souri. February, 1868, he preached his last sermon. "What a great failure, after all, would my long and checkered life have been but for this glorious hope of the hereafter!" was one of his last w r ords. He died Feb. 28, and was buried beside his faithful wife, Nancy, sharer of all his labors in the Gospel, at Lex- ington, Ky., near the last resting place of J. T. Johnson, the evangelist, and Henry Clay, the statesman. Review : How did John Smith reason himself 88 SKETCHES OF OUR PIONEERS. out of Calvinism ? What were his first impressions of A. Campbell ? What was the substance of his preaching? Define the "Ancient Gospel" and the 44 Ancient Order." How did he argue against infant baptism ? What did he regard as the best act of his life? CHAPTER XIII. SAMUEL ROGERS. This faithful servant of the primitive Gos- pel was born in Charlotte county, Virginia, Nov. 6, 1789. His father served through the Revolution and was present at the surrender of Cornwallis at Yorktown. In 1793, the fam- ily moved to central Kentucky, and settled in the forest two miles from Winchester, where they lived until September 1801, when they went to Missouri, known at that time as New Spain. They were four weeks on this journey and lived on venison, buffalo meat, and fish, which they found plentiful in their line of travel. The mother carried her Bible sewed up in a feather bed for fear of the priests. " All that I knew of the Christian religion, until I was grown to the stature of a man, "says Samuel SAMUEL ROGERS. 89 Rogers, " I learned from those two preachers, my mother and the old family Bible which she took to that country in her feather bed." He had the opportunity of attending school but three months in his life. In 1S09, his father returned to Kentucky, and in 1812 Samuel married Elizabeth Irvin, and soon after, under the preaching of Stone, became a firm believer in Christ, was convicted of sin and immersed. War being declared between England and the United States he volunteered and served throughout the strug- gle. After the war he entered upon the w T ork of the ministry and preached on both sides of the Ohio River from Portsmouth to Cincinnati. In those days it was the current belief that the Lord called men to the ministry in some ex- traordinary way, that he opened a door of ut- terance and put w r ordsin the speaker's mouth, and by a special interposition of power he would furnish his outfit, and direct and sustain him on his way. It is not strange with this faith the preacher would start on a tour of sev- eral months with only "a cut ninepence" in his pocket. In 18 1 8, he settled in Clinton county, O., where John I. Rogers was born January, 18 19. Here he organized the Antioch Church and was 90 SKETCHES OF OUR PIONEERS. ordained by two ministers of the Gospel. "Old Sister Worley" he says, "also laid hands on me, and I have always believed that I re- ceived as much spiritual oil from her hands as from the hands of the others.'' Under the rules of the "New Lights" he could not bap- tize until this was done. He baptized forty persons at that time and during his ministry over 7,000. Not long after this he made his first preaching tour into Missouri. The coun- try through which he traveled was wild, and often as he camped out in the forest he was awakened by the howl of wild beasts. He saw elk, deer, wolves and bears. He was over- taken by a prairie fire and escaped by firing the grass around him and keeping to the wind- ward of it. He was three months on this tour as an evangelist. His labors extended now in all directions. He journeyed as far east as Baltimore, where he preached a few discourses and baptized sev- eral persons, and held meetings also in Harford county, Md. This trip must have been a try- ing one for he speaks of his "many privations'' and tells how he was forced to sell his Bible and hymn book to pay ferriage and other expei> On one of these trips he lived for two days and nights on "a few apples," but he tells us "the SAMUEL ROGERS. 91 truth triumphed gloriously." He made a half dozen tours through the State of Missouri, and traveled extensively in Kentucky, Indiana, Illinois, Ohio, Pennsylvania and Virginia preaching the Gospel to the people and receiv- ing less than his actual expenses. " Both among our preachers and people," he says, 1 'there was prevalent a foolish sense of timidity upon the matter of taking up contributions of money for the ambassador of God. The little that we did receive was collected and given to us in a manner so sly and secret that the giver often appeared more like a felon than God's cheerful giver. When a brother or sister in telling you 'Good-by,' took hold of your hand in a clumsy sort of a way, with their hand half shut and half opened, you might look out for a quarter or a few cut ninepences. I have had money slipped into my vest and pocket, into my pants' pocket, and in my sack while I was asleep. All this was done that the ministry might not be blamed, and for the purpose of keeping the tell-tale left hand in blissful ignor- ance of what the right had done." Rogers first met A. Campbell in 1825 at Wilmington, O. He heard him preach one sermon two hours in length, and afterward had a free and full conversation with him at the SKETCHES OF OUR PIONEERS. home of Jacob Strickle. As lie listened to this great teacher, cloud after cloud rolled away from his mind, ' ' letting in upon my soul light, joy, and hope that no tongue can express.' ' He looked upon Mr. Campbell as a modern Ezra sent to restore the lost law of God to the people. u The reformation,' ' he says, " had an easy conquest over all our churches, for the reason that they were right constitution- ally; they had taken originally the Bible alone for their rule of faith and practice. This ex- plains the fact of the early triumph of the reformation in the Blue Grass region of Ken- tucky. Stone, and those laboring with him, had constituted churches throughout central and northern Kentucky upon the Bible and the Bible alone, and all these without excep- tion came early into the reformation. Stone's reformation was the seed bed of the reforma- tion produced by Campbell." In 1*27 Rogers rode 200 miles on horse- back to Warren, O., to attend the Mahoning Association and to meet with Walter Scott and the Campbells and their co-laborers. He be- gan at once to preach these views with great fidelity and power. " I never made a fine nion in my life," he declared, 44 but I have preached a great many very fine sermons, SAMUEL ROGERS. 93 as powerful sermons as were ever uttered on earth. But all of these fine sermons were bor- rowed. I borrowed them from Christ and the apostles. They contained the most sublime facts in the universe to be believed, the grand- est commands to be obeyed, and the most precious promises to be enjoyed.' p November 14, 1833, the day after the great 11 star-shooting," he started with his family for Indiana. His near neighbors in his new home were Joseph Franklin and wife, who were im- mersed Methodists. He began at once to preach in a school house and among the con- verts was Benjamin Franklin, who became a famous preacher of the primitive Gospel. Seven preachers came out of this meeting. His son, John I. Rogers, was one of them. For five years he labored in Indiana. In 1838 he moved back to Ohio, and in 1840 made his third missionary tour on horseback to Mis- souri. He was the second preacher to carry beyond the Mississippi the doctrine that the Bible and the Bible alone is a sufficient rule of faith and life, Thomas McBride having pre- ceded him. An idea of his preaching may be gathered from the sketch of a sermon about this time on election, I Pet. i: 1. He showed the election 94 SKETCHES OF OUR PIONEERS. of believers to be according to an arrangement which God had previously made known; that elections in a state are carried on according to the law and the constitution previously ar- ranged and made known, that is, according to the foreknowledge of the framers of the con- stitution; that every man, elected at all, must be elected according to that previous arrange- ment made known and promulgated; that the law clearly defined, first, the character of the person to be elected to office, and secondly, the mode and manner of holding said election. God has made and promulgated such a law for the election of men to a place in the kingdom of Christ; that kingdom was set up on Pente- cost; Peter was the one chosen to publish the law of election and Jerusalem the place and Pentecost the time, and this one at the proper time and place opened the polls, laid down the rules regulating the election, and 3,000 men were elected according to the previous arrangement of God the Father, etc. He de- clared the same law in force to-day and the polls open, and asked all to come forward who desired to be chosen. On his fifth tour to Missouri he had a most successful visit to Gasconade county. He tells how the primitive teaching was introduced SAMUEL ROGERS. 95 here. A daughter of James Parsons heard him, was convinced of the truth, and demand- ed baptism at his hands, but her physician prevented her obedience. Later, finding her days were numbered, she desired her father, an unconverted man, to baptize her. He de- clared himself unworthy to perform the sacred rite. She urged him, saying that the validity of the ordinance did not depend on the ad- ministrator. Her family and friends were greatly moved by her dying entreaties. They sent far and near for a preacher, but could find none. Finally, the girl remembered her old colored "mammy" w r as a pious woman and she called for her and demanded that she should baptize her. The old colored woman con- sented, a bath tub was provided, and Sarah, the believing girl, w r as immersed, and rejoiced in the Lord. This opened the doors to the hearts of the people, and the Gospel triumphed in all that region. On this tour he associated with him a young man, Winthrop H. Hopson, who became afterward the gifted and eloquent Dr. Hopson, who did such noble service for Christ. In 1844 Samuel Rogers settled in Carlisle, Ky., where he remained seven years. He continued to travel and preach constantly and 96 SKETCHES OF OUR PIONEERS. in his eighty- fourth year made his last visit to Missouri. His end was full of peace. " I shall greet," he said, " first of all, my Father, whose hand has led me all the journey through, and my Savior, whose grace has been sufficient for me in every day of trial. And next I shall look around for her whose love and goodness have imposed on me a debt of gratitude to God I can never repay. When we meet shall we not gather up the children and grandchildren and sit down under the shadow of the throne and rest?" Review: What of the early life of Samuel Rogers? What was meant by a "Call to the Minis- try ? " What were the views of that time about pray- ing ? What does he say of his sermons ? Give an outline of one preached by him. What two famous men were associated with him ? CHAPTER XIV. THE CREATIIS. Among the leading preachers who came out from the Elkhorn Association in 1830, and devoted themselves to the establishment of the reformed views in Kentucky was Jacob Creath, Sr. He was born in the Province of Nova THE CREATHS. 97 Scotia, Feb. 22, 1777. His father and mother being sympathizers with the Americans in the Revolution they were forced to emigrate to the States, and settled in Granville county, N. C. Jacob became a member of the Bap- tist Church, February, 1795, and the following June began to preach. He was ordained to the ministry by John Poindexter and William Basket, at the " Roundabout Meeting House," Louisa county, Va., in April, 1798. Hebe- came pastor of Kingston congregation, Mat- thews county, and w r as a member of the Dover Association with Andrew Broadus and Robert B. Sample. In 1803, he emigrated to Fayette County, Ky., and took charge of the church of which John Gano had been pastor. A member of the Elkhorn Association when the congregations who preferred God's Word to human tradition w r ere expelled from it, Jacob Creath with John Smith and others w T ho were taunted w T ith the heresy of " Camp- bellism, ,, was put out without being allowed the privilege of a trial. He at once became a zealous advocate of the new teaching, brought over whole Baptist churches, by his prudence and mildness did much to allay the bitter con- troversies of that period, and with William Morton, John Smith, and others, soon organ- 98 SKETCHES OF OUR PIONEERS. ized a large number of churches of the primi- tive faith and order. He traveled extensively and baptized large numbers of people. As a speaker he was gifted with an unusu- ally melodious voice. He was logical, flowery, and pathetic as he wished. He was a natural orator and had great power over an audience. Thomas Campbell said of his defence before the Association, that he had heard ' 'the most distinguished speakers of England, Scotland, and Ireland, but Creath's speech was the most masterly and overwhelming piece of eloquence to which he had ever listened." Henry Clay pronounced him "the finest orator that Ken- tucky has ever produced.' ' Few preachers were ever so successful in winning souls. In "the great revival" in Kentucky in 1827, he baptized, or aided in baptizing, 1,400 persons. His ministry covered a period of 56 years. March 14, 1854, he finished his course with joy, his last words being "I am happy ! " Jacob Creath, Jr., was born in Mecklenburg county, Va., Jan. 17, 1799. He was one of sixteen children, five of whom became preachers of the Gospel. He was styled Jacob Creath, Jr., to distinguish him from his uncle. At a very early period he began to think of his sours welfare. In those days people THE CREATHS. 99 sought Calvary by way of Sinai. "I strove as hard to observe the laws of Moses," he tells us, "as though I had been a Jew. Had I been told to believe on the Lord Jesus Christ, repent and be baptized for the remission of sins, I could have been a Christian at ten years of age, as easily as at seventeen. I never saw the day when I did not desire to be good and please my Maker. I often withdrew to retired places, and prayed to Him that I might see a great light shining around me like Saul of Tarsus, or hear a voice informing me that my sins were pardoned.' ' April, 1817, under the preaching of James Shelburne, father of Silas Shelburne, he ac- cepted Christ and was baptized. He preached his first sermon in June following. In 1819, he entered the University of North Carolina at Chapel Hill, and in 1821 became a student in Columbia College, Washington, D. C. He located first in Charlotte county, Va., 1823, and then in Kentucky. He attended the Elk- horn Association, 1829, which was assembled at Lexington, where he met with Raccoon John Smith, John T. Johnson, and others whose views he had already adopted. In De- cember, 1829, he accompanied A. Campbell to Nashville* The Elkhorn Association in 1830 100 SKETCHES OF OUR PIONEERS. excluded him with his uncle Jacob Creath, Sr., and he became at once active in disseminating the principles of reform. He held a notable meeting with John T. Johnson at Versailles in J 835, where 140 confessed with the mouth the Lord Jesus and were baptized for the remission of sins. Great multitudes attended the bap- tismal service. The roads were crowded with wagons, carts, carriages, footmen and horsemen, pressing forward to witness the sublime spec- tacle. H Does not the intense interest with which such baptisms are ever regarded, " he asks, "indicate that they are the God-originated method of introducing human beings into the kingdom of the Messiah ? People do not thus rush from large scopes of country to see a little water poured or sprinkled upon their fellow beings. It was the most delightful meeting I ever attended. I never expect to realize a greater degree of happiness on this side of heaven than I then enjoyed." He was a very devout man. His habits of devotion were regular and constant. u I have long been in the habit for my own improve- ment/ 1 he says, "of reading the first chapter of Genesis on the first day of every January, and of reaching the last verse in the book of Revelation by the time old Mother Terra had THE CREATHS. 101 finished her annual round. Acting upon this plan I have read the whole divine book through more than fifty times. ,, In 1S39 he removed to Missouri and began the long and noble service which is gratefully remembered. His ministry was greatly blessed. He planted churches in Hannibal, New London, St. Louis, and many other places. He served also as evangelist, travel- ing in Illinois, Kentucky, Tennessee, and as far south as Louisiana. In 1849 he ascended the Mississippi as far as St. Paul. u I am the first man," he declares, "that ever preached the primitive Gospel in that new region, as well as the first that ever proclaimed it in Old Virginia.' ' In 1 85 1 he made a tour through Kentucky, Mississippi and Alabama. He not only trav- eled widely in the state of Missouri, but every year made long visits, in a half dozen other States, preaching constantly, gathering con- verts, and establishing churches. "Though often weary in my work," he says, "I was never weary of it. It has been my meat and drink. My manner of passing the time is as follows: In summer I rise at 4 o'clock a.m., and in winter at 5. I next bathe my face, head and feet in cold w T ater. My wife then 102 SKETCHES OF OUR PIONEERS. rises and dresses. I now read a chapter in the Bible. My wife reads in the evening. After reading we unite in prayer. We breakfast be- tween 6 and 7. After breakfast I walk about a mile to a grove of timber, which I have con- secrated as an 'oratory/ I then spend fifteen or twenty minutes imploring divine mercy. And I hereby testify to the present and future generations that there, the world shut out, surrounded by the beautiful trees, and flowers and birds, and other useful and innocent crea- tures that comprehend not the object of my mission among them, I have enjoyed sweeter pleasure in fellowship with Jehovah than this world has ever afforded me." His labors extended from 1830 to 1872. He saw many experiences of every character. Traveling in Tennessee to a place called li Beech Grove,' y he passed a camp ground near the early home of James K. Polk, where he met an old negro driving an ox- wagon. Accosting him respectfully, he enquired the way to Beech Grove. Pointing to the camp ground he asked the old colored man what it was. "Dat, Massa, is de camp ground, Lock- ridge's camp ground." u What do the people do there, ancle?" asked the preacher. u De BENTLEY, HENRY, RAINES, HAYDEN. 103 white folks, Massa, gets 'ligion dar in August, and dances it away in de winter. Den dey gets 'ligion de same time nex' year and dances it away Christmas and New Years. " "What kind of religion do you call that, uncle, that comes and goes with the seasons ?" u De 'ligion, Massa, is in de heels ! " "What kind of re- ligion have they at Beech Grove ? n "Dat is de know-nuffin Campbellite 'ligion. " "Where did they get it?" "De white folks brings it from Nashville.' ' The preacher laughed heartily. He had heard of "head religion' ' and "heart-religion," but this was the first time he had heard of "heel religion." Review : Who was Jacob Creath, Sr.? What is said of his gifts as a preacher? Describe the early trials of J. Creath, Jr., in finding peace. What were his habits of devotion? Give some account of his labors. What three kinds of religion are mentioned? CHAPTER XV. BENTLEY, HENRY, RAINES, HAYDEN. A group of strong men were gathered about Walter Scott on the Western Reserve, Ohio, to whom we owe much. Adamson Bentley was 104 SKETCHES OF OUR PIONEERS. one of these pioneers. He was born July 4, 1785, in Allegheny county, Pa. His father moved while he was yet young to Trumbull county, Ohio. He confessed Christ and was baptized and at the age of nineteen began to preach. With great fidelity he taught Calvin- ism as the Gospel. He carried this system in his head and the love of God in his heart. At a great yearly meeting in 1837 he said: t( I used to take my little children on my knee, and look upon them as they played in harm- less innocence about me, and wonder which of them was to be finally and forever lost ! It cannot be that God has been so good to me as to elect all my children ! No, No ! I am my- self a miracle of mercy, and it cannot be that God has been kinder to me than to all other parents. Some of these then must be of the non-elect and will be finally banished from God and all good. And now if I only knew which of my children were to dwell in ever- lasting burnings, oh! how kind and tender would I be to them, knowing that all the com- fort they would ever experience would be here in this world! But now I see the Gospel ad- mits all to salvation I Now I can have hope of everyone for eternal happiness! Now I can pray and labor for them in hope l n BENTLEY, HENRY, RAINES, HAYDEN. 105 In 1S10, he settled in Warren, and was ordained and took charge of the church. He was an excellent preacher and a man of great social influence. He was present at the forma- tion of the Mahoning Association, and his ability as a preacher, and tact and dignity as a presiding officer, rendered him one of its prominent members during its entire existence. Tall, manly, graceful, dignified, eloquent and honest, he had great power with the people. He traveled extensively in Kentucky and Pennsylvania, crossed the mountains many times in his saddle, and was constant in labors. When the great principles advocated by Camp- bell began to make a stir he was one of the first to accept them and boldly seconded Scott when he came to Warren, and the whole church adopted the plan of Union contained in the New Testament. In 1831, he moved to Chagrin Falls. He preached until 80 years of age, and no man in Northeastern Ohio possessed the influence wielded by this princely man. John Henry was another of this group, perhaps the most brilliant and gifted. His min- istry lasted only about thirteen years. He was a native of Allegheny county, Pa. It was said of him that he sung tunes when not a 106 SKETCHES OF OUR PIONEERS. year old though he did not talk until four years of age. He was a skillful musician, play- ing nine different instruments, and composing music with ease. His religious training had been in the Presbyterian faith. The Chris tia?i Baptist changed him, he was immersed by Bentley, and in. his 31st year gave himself to preaching the Gospel. He was a plain farmer, and among the common people he had great influence. He was full of the divine Word and was called often the " Walking Bible" or the " Bible with a Tongue.'' Often without any of the studied arts of the orator he moved great assemblies with a mastery that chained attention for two hours at the time. He was tall, six feet and two inches, spare, of sandy complexion and sharp features, quick in his movements and in the operations of his mind, social, kind-hearted, and of a keen and ready wit. Henry's work was felt throughout the Western Reserve. At an early time preaching with A. Campbell near Minerva, many people who had never seen either of the speakers, heard him in the morning and thought it Campbell. After an interval Campbell preached, and many of his hearers said: M We wish that man would sit down and let Camp- bell get upy&T he knows haw to preach." He BENTLEY, HENRY, RAINES, HAYDEN. 107 was a man of One Book. Mr. Campbell said of him: " As a preacher, of a particular order of preachers he had no equal — no superior. He was not only mighty in the Scriptures as a preacher and teacher, but was also eminently exemplary in the social virtues of Christianity. ' ' He died May i, 1844, universally mourned. Aylette Raines was born near Fredericks- burg, Va., in 1797. He was christened in the Episcopal Church at four years much against his wishes. His parents emigrated to Ohio when he was fourteen years of age. He be- came skeptical from reading Paine's "Age of Reason," but his mother's pious teachings held him He went to Indiana and engaged in teaching. There he fell in with the Restora- tionists and adopted their views. "I got re- ligion," he says. "1 underwent a great moral change. There was much of the love of God in it. Shrouded as I was in error, yet there were apertures through which the love of God passed through into my heart and made me inexpressibly happy. I now commenced the study of the Scriptures in good earnest and after two years began preaching." He came in contact with Scott and others preaching the ancient Gospel. Hundreds were being baptized. He concluded to hear Scott 108 SKETCHES OF OUR PIONEERS. for himself. One object he had in view was to bring Scott into debate. In the first sermon he heard, Scott stated what he called "the six points of the Gospel." Greatly amazed and confounded he feared to oppose him lest he should expose himself. The discourse seemed invulnerable. He said, "I can do nothing against the Gospel preached by Scott unless I should live to disgrace it which the Lord forbid." The next day Raines heard Scott again. His subject was the resurrection. Again he was amazed. Then he heard him on the two covenants and then on the eleventh of Hebrews. Here he surrendered. Scott convinced him that he should lay aside his philosophy and preach the Gospel as the apostles proclaimed it and he began at once to bear his testimony for the truth. When his case came before the Association at Warren in 1828 it was claimed by some that Raines still held his Restora- tionist opinions, and should not be admitted. Campbell preached on Rom. 14, defining the difference between faith and opinion. It was agreed that if Raines expressed his willingness to preach the Gospel as the apostles preached it, and to retain his opinions as private prop- erty, in harmony with the principles of the BENTLEY, HENRY, RAINES, HAYDEN. 109 Reformation there would be no objection. It gave an example of freedom of thought un- known under the creeds and a striking illustra- tion of the liberality of the basis of Christian union advocated by the Reformers. After the union of the followers of Stone and Campbell, Aylette Raines went to Ken- tucky and assumed charge of the united churches at Paris where he remained for twenty years and "by his steady unremitting labors and able advocacy of the Reformation principles greatly extended their influence," says Dr. Richardson. William Hayden is another of this historic group. Born in Westmoreland county, Pa., on the Lord's Day, June 30, 1799, his family removed to the wilds of the new state of Ohio, in 1804, and settled in Youngstown. He struggled with doubt and Calvinism until six- teen and finally fled for refuge to the hope of the Gospel and was baptized May, 18 16, uniting with the Baptist Church. In October, 1821, he heard A. Campbell in Warren. " He was then thirty-three years of age," say<; Hayden, 1 ' the sharpest man I ever saw both in appear- ance and in intellect. His first sermon was from the text ' Thy Kingdom Come.' I soon saw what he meant to make out and I did not 110 SKETCHES OF OUR PIONEERS. intend to believe him, but I could not help believing him." In 1828 he heard Walter Scott, and his direct method of calling sinners to obedience seemed to him rash and danger- ous. Hearing Scott again, his first words were, 1 ' There is not a man in this house who believes that God means what he says." Then he went on to show that men came to the Bible with their heads full of religious systems and theories and dared not take the Scriptures in any sense inconsistent with these theories less their religioussystems be endangered. He vindicated the authority of God's Word as against every system and exalted its sufficiency, truthfulness, and trustworthiness, showing the propriety of relying upon the divine declara- tions alone, in which the terms of salvation were presented to us for our immediate accept- ance. A complete revolution was wrought in the mind of Hayden. The Bible became to him a new book. The Gospel was a simple develop- ment of God's love, and the power of God un- to salvation to everyone that believed it, and and it was no longer a mockery to preach, pre- tending to offersalvation to all, yet announcing that this was nevertheless reserved for a defi- nite, pre-ordained number known only to God. BENTLEY, HENRY, RAINES, HAYDEN. Ill Hayden accepted this position and was ordained by Scott and Bentley. His labors from that time were double those of most men, working with his hands as much as other men and yet more in the saddle than most preachers. For twenty-five years he was absent from home 240 days and nights out of 365. He was incessant in preaching, teaching and con- versation, public and private; creating open- ings and occupying them, and when others could be found to occupy them, going forth to break new ground. He, with his brother, A. S. Hayden, projected the Eclectic Institute, now Hiram College, and he had much to do with the origin of the Ohio State Missionary So- ciety. In 1832 he visited New York, and made many tours in New York, Pennsylvania, Vir- ginia, Michigan, Wisconsin, and even Canada. During his ministry of thirty-five years he traveled 90,000 miles, 60,000 on horseback, a distance of twice that of the earth's circumfer- ence; preached 9,000 sermons, or 260 a year; and baptized 1,250 persons w r ith his own hands. He had the gift of song. People would come out to Scott's meetings to hear William Hayden sing. He was full of song and full of songs suited to every condition. Scott said, "Give me my Bible, my head, and William 112 SKETCHES OF OUR PIONEERS. Hayden, and we will go out and convert the world! " He died at Chagrin Falls, April 7, 1863. Review: Give some account of Adamson Rent- ley. What do we know of John Henry's work ? What great principle was settled in the case of Raines? How was Hayden convinced? What was the extent of his labors ? CHAPTER XVI. O'KANE, GOODWIN, HOSHOUR, MATHES. Indiana furnishes a most interesting group of Pioneers. John O'Kaue, born in Culpepper county, Va., in 1802, was one of the earliest. His ancestors were Irish and belonged to one of the second families of the Old Dominion. At an early age he embraced Christianity and joined the New Lights. About 1830 he left Virginia and located in Warren county, Ohio, where he preached and married. He became a convert to the "Ancient Gospel" and re- moved to Indiana in 1832, locating at Milton, Wayne county. Here he taught school and labored also as an evangelist, traveling and preaching to great multitudes. O'KAXE, GOODWIN, HOSHOUR, MATHES. 113 In 1S33 he went to Indianapolis, preached in a log house on Market street and attracted great attention. The Legislature then in ses- sion tendered him the use of the Court House aud crowded to hear him. The preaching was different from anything heard before, so bold, pointed, convincing, buttressed by Scripture, enforced by the commanding voice, expressive eye, and fine oratory of O' Kane — it seemed to carry everything before it. It was a pentecostal time. A church was organized. O'Kane made tours in Ohio and Kentucky. Everywhere his labors were very fruitful. He conceived the project of establishing the North- western Christian University, now Butler Col- lege. Of a tall and commanding figure, with a powerful voice and great earnestness, and with a ready wit, he added large numbers to the churches. An orthodox preacher refused to debate with him but expressed his willing- ness to meet Campbell or some leader of the Reformation. Fixing his keen eye on the preacher, and pointing his long finger, after the manner of John Randolph, he exclaimed, ' ' You, you deba'e with Alexander Campbell ! Why if one of his ideas should get into your head it would explode like a bombshell." Elijah Goodwin was born in Champaign 114 SKETCHES OF OUR PIONEERS. county, Ohio, January 16, 1807, His parents moved to the Hoosier Territory in 18 13 and settled near Vincennes. Brought up in the Methodist Church, the Bible and hymn book were his library. In 18 19 he came under the influence of the New Lights, made a profession of religion in 182 1 and two years later began to preach. On his examination for the ministry he was asked two questions: "What think you of Christ ? " and ' ' Wnat do you understand to be the design of the death of Christ ? " To the first he answered promptly: " I believe that Jesus Christ is the Son of God," and to the second : M I believe that Christ died to recon- cile sinners to God and not God to sinners.' ' Preachers received little remuneration in those days. Goodwin's coat was out at the elbows and the length of his trousers had evi- dently been determined on principles of rigid economy. Starting on a journey into Illinois to preach one of his brethren asked how far he was going. "Some 150 miles," was the answer. "How much money have you for the trip?" "Twenty-five cents." The man gave him an additional quarter; he went on his way rejoicing, spent his money for food for his horse, and fasted two whole days. In 1827, he was appointed regular evan- O'KANE, GOODWIN, HOSHOUR, MATHES. 115 gelist by the Indiana Christian Conference. In 1835, ne resolved, from his own investiga- tion of Bible teaching on the subject of con- version, to declare the apostle's doctrine as preached on Pentecost. 4< If I preach the same facts to be believed, and the same com- mandments to be obeyed; and if people be- lieve and obey, surely all will be well,' he reasoned, "for the Lord is faithful that pro- mised." In 1847, he moved tc Bloomington, and was associated with J. M. Mathes in pub- lishing The Christian Record. In 1849-51 he was pastor at Madison; 1854, he was agent for N. W. C. University; 1856, he became pastor at Indianapolis. He was a constant worker, travelled, edited his paper, engaged in public discussions, and published The Family Companion. He answered well, in his life and work, to Ccwper's description of "A messenger of grace to guilty men." Samuel K. Hoshour was a native of York, Pa. As a boy he worked as a farm hand at four dollars a month until 16. It was then decided to put him at the tanning trade, but a trifling incident changed his plans. A school teacher was needed. A miller w r ho had employed him at odd times about his books, said , M Here is Sammy Hoshour, who can w r rite 116 SKETCHES OF OUR PIONEERS. a pretty good hand, can multiply and divide and reduce pints to bushels. Why not try him?" The miller's influence prevailed and he was invested with the birch. In his 1 8th year he united with the Lutheran Church ; then studied at York and the Theo- logical Institute, New Market, Va., and after serving country churches, was called to Hagerstown, Md., in 1831. His preaching became very Biblical. Luther was lost in the greater brightness of Paul. An unexpected religious interest was awakened in 1834 in the Beaver Creek region near Hagerstown. A preacher appeared in the place who called him- self a "Disciple of Christ." He made many converts and established a church. Hoshour was asked to refute his errors and began to study the subject of baptism. On page 2593 of Luther's works he found in a sermon on baptism, preached June, 1520, these words: "In the first place Baptism, in the Greek language, is called Baptismos l and in Latin, Afersio y that is when a person dips something entirely into the water, the water will cover it; and although in many places it is no more the custom to push the child into the font and dip them, but only to bepour them with the hand out of the font, yet it ought to be, and O'KANE, GOODWIN, HOSHOUR, MATHES. 117 would be right, that a person should, accord- ing to the signification of the word 'taufe,' wholly sink the child or candidate into the water and baptize and draw it out again; as the word ' taufe ' comes from ' tiefen,' as when a person sinks ojie deep into the water a?id dips." He found another Lutheran, Mosheim, p. 10S, saying: M The sacrament of baptism was administered in this (the first) century without the public assemblies, in places appointed and prepared, by an immersion of the whole per- son in the baptismal font." His next author, Michaelis, one of the most learned of Lutherans, he found, p. 606, to de- clare: " The external act of baptism is dip- ping under water. This the Greek word bap- tizo signifies, as every one acquainted with the Greek language must admit. The baptism of the Jews was performed by immersion; so also was that of John the Baptist. Immersion was practiced till the thirteenth century, and it is desirable that the Latin church had never allowed a deviation from this. But it did oc- cur, and at the Reformation it was not altered to the primitive form." As a result of his investigations Hoshour was firmly convinced that immersion in water is the only Christian baptism. He resigned 118 SKETCHES OF OUR PIONEERS. his influential and lucrative position, was im- mersed, was formally excluded by the Synod, moved to Indiana and taught school and preached. Lew Wallace and O. P. Morton were among his pupils. In 1858 he was chosen president of Northwestern Christian Univer- sity. He was a man of large usefulness. None of the Indiana pioneers contributed more to the H Current Reformation M than James M. Mathes. Greatly perplexed by the religious teaching of the time, he resolved to read the New Testament alone. He concluded he must be baptized for the remission of sins, but not a preacher in all the country would baptize him. He had heard of A. Campbell, but regarded him as an arch-heretic; he de- rived his li Campbellism " directly from the Bible. Finally he talked to an old Xew Light preacher, who said: "You are right. It is the Lord's plan, and whatever he commands I can cheerfully perform. I am ready to im- merse you for the remission of sins. M Young Mathes began at once teaching and preaching. His salary was socks, and country jeans, and farm produce. He taught school and worked with his hands. Great success at- tended his labors. In 1843 he baptized 607, and in thirty years 6000. In 185 1 lie moved ALLEN, HOPSON, LARD. 119 to Indianapolis, where he published The Chris- tian Record, in all 16^ volumes; also the Works of B. W. Stone, and Letters to Bishop Morris. His work was great and his influence blessed. Review: Who was O'Kane? What is said of his work in Indianapolis? How did Goodwin answer the questions put to him at his examination for the ministry ? Describe his early struggles. How was Hoshour led to change his church relations ? What of the pioneer work of Mathes ? CHAPTER XVII. ALLEN, HOPSON, LARD. The first Church of Disciples in Missouri was planted by Allen Wright at Antioch, Ran- dolph county, out of which came H. W. Haley, T. P. Haley, Alexander Proctor, and others. T. M. Allen moved to Boone county, Mo. from Kentucky in 1836. He was born in Virginia, October 21, 1797. He was a fine looking man, over six feet, weighing 180 ponnds, with a good voice and commanding style; an accomp- lished, well educated gentleman. He had a fine estate, and his eminent social qualities 120 SKETCHES OF OUR PIONEERS. and ample fortune gave him access to the best people. He served in the war of i8i2,and was trained as a lawyer. B. W. Stone baptized him in 1823 and he was one of the original six members of "Old Union,' ' Fayette county, Ky. Here he was ordained. He planted the churches at Paris and Cynthiana. After his removal to Missouri he was not only a successful business man and farmer, but a laborious preacher of the Gospel. He was constantly traveling and holding meetings. In private houses, barns, groves, court houses, in the halls of the legislature, and in nearly all the meeting houses of the state his voice was heard pleading the cause of righteousness and truth, and the union of God's children by re- turning to apostolic doctrine and practice. He was a great friend of education. Bethany College owes him much, and Christian College, Canton, Mo., was projected by him together with D. P. Henderson and others. He also led in the establishment of Camden Point Orphan School. His earthly labors closed October 10, 1871. M< Sea K. Lard, was one of the early work- ers in the State of Missouri. Born in Bedford COtint ,\Tenn., October 29, 1S1S, his parents emi- grate I to Missouri when he was fourteen. They ALLEN, HOPSON, LARD. 121 were very poor. At seventeen he was not able to write his name and he worked at the tailor's trade for a living. At twenty-three he heard the Disciples and accepted the primitive Gospel, and the next year held his first meeting, the story of which is told in the first volume of Lard's Quarterly. In March, 1845, he entered Bethany College. He had a wife and two children and under great pecuniary embarrassment made his way through that institution, graduating with dis- tinguished honors. He returned to Missouri and entered actively upon the work of the ministry. At Liberty and Independence he made his reputation as a writer and preacher. While at the former place in 1857, he wrote his "Re- view of Jeter on Campbellism. ,, Already recognized as the greatest preacher among the Disciples in Missouri, this book established his reputation as a trenchant and vigorous writer. From Liberty he moved to Camden Point, and for a time was president of the col- lege ; then to St. Joseph, where he preached for several years. In 1859 he made a successful preaching tour in Kentucky, and in i860 held his debate with Caples. In 1863 he located in Kentucky LSS SKETCHES OF OUR PIONEERS. and began the publication of Lards Quarterly, an able periodical. During the civil war he made a trip to Canada, and returning became pastor of the Main Street Christian Church, Lexington. He died in 1880. Mr. Lard was six feet three inches in height, of large and bony frame, small piercing eyes, the mouth of an orator, with strong analytical mind, and wonderful heart power. He often carried his audiences away by bursts of im- passioned eloquence. Many incidents are re- lated of his readiness in the pulpit. Preach- ing once on baptism for the remission of sins a man interrupted him with the question: " Mr. Lard, do you mean to teach that all men who are not baptized will go to hell?" u No, sir, no, sir," replied the preacher instantly, u but I do mean to teach that if you are not baptized you will go to hell, because you know it to be your duty, and if you do not do what you know to be your duty, you will be lost." On another occasion when preaching on the same subject a man rose and said: " Mr. Lard, if you were on the plains, a thousand miles from water, and a man dying should send for you, and you should convince him of his sins, and he should believe on the Lord Jesus Christ and be willing to confess him, ALLEN, HOPSON, LARD. 123 and you knew that in all probability he would die before you could find water to baptize him, what would you do ?" Instantly he replied: 11 Sir, I would start for water, and if the man should die, he would die on his way to obedi- ence.' ' Dr. Winthrop H. Hopson was another great preacher of this early period. Born in Chris- tian county, Ky., April 26, 1823, of Virginia parents, his family moved to Missouri when he was a child. He was educated in Illinois College, Jacksonville, and while there was an inmate of the home of B. W. Stone. He grew up under the influence of Stone, Allen and Rogers. The latter describes him at 18 as 11 graceful, gentle and dignified in his bearing, with an intelligent eye and a charming voice; altogether such a one as would at once com- mand respect, and at the same time excite the suspicion that he might be a scion of the stock of F. F. Vs. of old colony times." They preached together. " I did the grubbing, and Winthrop piled the brush, or when Winthrop made the log heaps, I fired them. M During the first seven years of his minis- try, Dr. Hopson received $400. In 1848, he graduated in medicine, and in 185 1, was ap- pointed State Evangelist of Missouri. He 124 SKETCHES OF OUR PIONEERS. traveled in a buggy thousands of miles, and everywhere great congregations greeted him and hundreds were converted. From 1852 to 1858 he conducted a successful school at Palmyra, Mo. He was a great student. He never preached a sermon, unless thoroughly prepared, and his sermons were delivered with wonderful power. In 1859 ^ e held a great meeting in Cincinnati which was attended by thousands. He moved to Lexington, Ky., in i860. From 1864 to 1868 he preached in Virginia, principally as pastor of the old Sycamore Church, Richmond. He returned to Kentucky, and w r as pastor of the Walnut Street Church, Louisville, and one of the edi- tors of the Apostolic Times. In 1874, he became President of Christian University, Canton, Mo. He died in Nashville, Tenn., 1880. Dr. Hopson was a magnificent specimen of manhood, kingly and martial in his bearing. Waiting one time for a train at a Missouri town, pacing the platform, he overheard two Irishmen talking: "Pat and can ye tell me who that man is? M M I dunno," said Pat. " Be Jabers," said the first, <4 1 wonder if he thinks he made God Almighty or God Almighty made him!" But there was BURXET. RICHARDSON, SHEPARD, PENDLETON. 125 nothing haughty about this godly man. Gentle, he was, kind, affectionate, generous to a fault. I knew him well and heard him often. He was a great preacher. To look at him was a sermon. Review : Who first planted the primitive faith in Missouri? What of T. M. Allen's work? Give the history of M. E. Lard? What anecdotes are related of him ? Who was Hopson ? Describe him. CHAPTER XVIII. BURNET, RICHARDSON, SHEPARD, PENDLETON. Here is a group of scholars. The move- ment of the Campbells, like that of Luther and his co-laborers, was marked by its noble culture. The leaders in the sixteenth century were all university men — the plea for restora- tion has been urged by scholars and thinkers. David S. Burnet was born of Scotch parentage, July 6, 1808, in Dayton, O. When eight years of age his father moved to Cincinnati, where he served twelve years as mayor of the city. Educated in the Presbyterian faith while yet a 126 SKETCHES OF OUR PIONEERS. youth the study of the Bible convinced hiin his religious position was wrong; he deter- mined to change his church relations, and united with the Baptist Church. He rejected the authority of creeds, declined to accept any test but the divine Word, and based his ap- plication for baptism on Romans x: 6-10. Immediately afterward he commenced preach- ing, though offered an appointment in West Point Military Academy. Surrounded by influential relatives and friends, and with every promise of wealth and worldly honors, he esteemed the reproach of Christ greater riches than all the honors of men and became an humble preacher of the Gospel. He began preaching at 16; was called to the pastorate at Dayton at 20; and organized at 27 the Sycamore Street Baptist Church, Cincinnati, out of which grew the Central Christian Church. March, 1830, he married Miss Mary Gauo, daughter of Gen. John S. Gano, and soon after was actively engaged as evangelist in the Eastern States. Especially was he successful in the cities. From 1834-40 he edited The Christian Preacher. He also published The Christian Family Magazine, The Christian Age, and The Reformer; edited a Sunday-school BURNET. RICHARDSON, SHEPARD, PENDLETON. 127 Library of 56 volumes, and The Ckristia?i Baptist. Two years he was president of Bacon College. He served churches in Cincinnati, New York and Baltimore. He was the first pastor among the Disciples and an orator of great power. He died in Baltimore in 1867. 4i Brethren,' ' he said, " my faith is strong in God. I die in the faith of the Gospel and have no fears,' ' and repeating the 23d Psalm in English and Hebrew he passed away. At the time of his death he had been chosen presi- dent of the American Christian Missionary Society, of which he was formerly Secretary, to succeed Mr. Campbell. Robert Richardson was a man of vast and varied attainments. Born in Pittsburg, Pa., September 12,1806, of Irish stock, he was reared in the Episcopal Church and w r as confirmed by Bishop White in 1824. Leaving the university his family desired him to enter the ministry, but being a very retiring man by nature he shrank from appearing before a public audi- ence and concluded to choose instead, the pro- fession of medicine. Walter Scott had been a tutor in his family and when evangelist on the Western Reserve he called to see the Doctor, then practicing his profession near Pittsburg, and told him he was baptizing for the remis- 128 SKETCHES OF OUR PIONEERS. sion of sins as had been done in the beginning when the Gospel was first preached on Pente- cost, as recorded in the Second of Acts. <4 It seemed to me a very extraordinary proceeding, but, referring to the transactions of the day of Pentecost, I could not deny that the Record sanctioned it. Feeling somewhat unsettled by the discovery that in the begin- ning converts were baptized for the actual re- mission of sins, and knowing that Mr. Scott regarded immersion as the action denoted by baptism, I resolved to examine this question particularly, and as I had never before done, having previously confided implicitly in the views and usages of the clergy. I soon fully satisfied myself that the true meaning of the word baptism was immersion; and finding that I had all my life been mistaken and deceived in regard to it, in consequence of trusting to the interpretation of the clergy, I determined that henceforth I would be guided solely by the Scriptures themselves, and that I would follow whithersoever they would lead me." June, 1829, Dr. Richardson was baptized by Scott. He rode from Pittsburg to Shalers- ville on the Western Reserve to obey the Gos- pel. Shortly afterward he removed to Wells- burg, Va., where he resided and gave himself BURNET, RICHARDSON, SHEPARD, PENDLETON. 129 to preaching and practicing his profession. In 1833 he located at Carthage, O. After two years he went to Bethany, W. Va., where for eighteen years he was professor of chemistry in Bethany College and co-editor of the Har- binger. He w T rote over the names " Discip- ulus" and "R. R," and his essays on " Re- generation," "The Kingdom of Heaven' ' and "The Gift of the Holy Spirit" are famous. Dr. Richardson wrote " Memoirs of A Camp- bell, " an invaluable biography and history; 11 Communings in the Sanctuary," a devotional work of rare value ; M Principles and Objects of the Religious Reformation,' ' perhaps the clear- est statement yet published of the purposes of Campbell and his co-workers, and " The Office of the Holy Spirit." He was a charming writer and a saintly man. Silas E. Shepard was born in Utica, N. Y. , February 2, 1801. He was a student from his youth. At 16 he became dissatisfied with his baptism as a Congregationalist and united with the Baptist Church. His independent investi- gation of the Scriptures also led him to lose confidence in human creeds. Having received a thorough classical, medical, and theological course of training he devoted himself to the ministry. After teaching 18 years at Shamo- 130 SKETCHES OF OUR PIONEERS. kin, Pa., he moved to Canton in 1827. Here he accepted A. Campbell's teaching, a con- clusion previously reached by independent thinking. In 1828 he preached at Smithfield. The church resolved " that we pay Elder Shep- ard for our minister one-half his time, for one year, $150 for his services, payable in wheat at $1 and corn and rye at 50c.' ' He preached and studied ancient languages until he took a position in the front rank of Biblical scholars. In Greek, Latin and He- brew he was critical and thorough. He was called to New York and served as pastor of the church on 17th street eight years. He was connected with the American Bible Union as vice-president, member of the board of managers, and translator, and was associated with such men as Conant, Armitage, and others. In 1858 he traveled extensively in Europe and Asia. In 1865 he was connected with N. \V. Christian University, and from 1867 to 1870 was president of Hiram College. He was an intimate friend of James A. Gar- field. Thousands were brought into the church by Dr. Shepard, principally in the states of New York and Pennsylvania. One of the ripest scholars connected with the " Current Reformation " is \Y . K. Pendle- BURNET, RICHARDSON, SHEPARD, PENDLETON. 131 ton. He is a native of Louisa county, Va., born September 8, 1817. His family, from the earli- est history of the Old Dominion, have been hon- ored public servants of the church and state. When the movement to restore the church as in the beginning first started in Virginia, his father, Col. Edmund Pendleton, and brother, Dr. Madison Pendleton, accepted the plea and founded the celebrated " Gilboa Church." which has been the mother of many of the Virginia churches. His father's house was the home of the Reformation in that region, and in such an atmosphere he was reared. Edu- cated in the best Virginia schools, and in its uni- versity both in the classical and law courses, he was eminently fitted for his life work. When Bethany College w r as founded in 1S41, he was appointed Professor of Natural Philosophy and served the college as pro- fessor, vice president and president until 1887. He became co-editor of the Millennial Har- binger in 1844, and was for many years its editor, closing the publication in 1870 in its 41st volume. For several years he was Super- intendent of Public Instruction for West Vir- ginia. In 1 87 1 the University of Pennsylvania conferred on him the honorary title of Doctor of Laws. 132 SKETCHES OF OUR PIONEERS. As president of Bethany College, Dr. Pen- dleton rendered his greatest service. A noble Christian character, a cultured and unblem- ished gentleman, an accomplished and trained scholar, a logical and gifted teacher of New Testament Christianity, he has impressed him- self upon thousands. Honored and beloved he still lives to bless the cause with his ripe coun- sels and spotless example. Review : Who were the scholars of the Refor- mation ? Name others. Give some account of Bur- net. Who was Dr. Richardson? Name his writings. What important office was filled by Shepard? Give the history of Dr. Pendleton. CHAPTER XIX. BULLARD, COLEMAN, SHERBURNE. These sketches would not be complete without some mention of the Virginia pioneers. It was in old Virginia the Campbells first plead for a return to the primitive faith and life. The little " Panhandle 91 has its most wonderful history from the influences that went out from the "Sage of Bethany." Its BULLARD, COLEMAN, SHELBURNE. 133 country printing press, its school of the proph- ets, and its great teacher can well claim a mighty share in molding the religious thought and practice of the century. Matthias Luse little knew what he w T as doing when he bap- tized those seven persons June 3, 18 12. The results of the war of that period between the States and the mother country were trivial compared with the consequences that flowed from that action. Very early also in Eastern Virginia forces were at w 7 ork, independent of Mr. Campbell's movement, which looked to the same end. Chester Bullard began urging in the South- western part of the State the cause of religious reformation without knowledge of the work in the "Panhandle." His parents were Bap- tists and his mother a remarkably pious wo- man. At seventeen he professed conversion at a Methodist meeting, but unable to subscribe to their teaching he remained disconnected from any party. Deeply anxious, however, on the subject of religion, devoted to the Bible, and possessed of an independent mind, he learned that true religion consisted in the knowledge and love of God, and that after faith and repentance baptism was required. His eldest brother about this time, traveling 134 SKETCHES OF OUR PIONEERS. in Pennsylvania, picked up by accident, at a hotel where he was stopping, a copy of The Christian Baptist. This he read before going to rest, and was so impressed by it that he advised his brother-in-law, upon his return to Montgomery county, Va., to subscribe for it saying the editor was a half century ahead of his age. This was done. During the same year, 1831, Dr. Bullard completed his medical studies and began the practice of medicine in Giles county. Earnestly desiring baptism, he was unable to obtain it at the hands of the Baptists, unless he united with them, which he did not wish to do. He made known his views to Landon Duncan, a minister of the Christian connection, who baptized him and he at once began to preach, delivering his first discourse the same evening. Dr. Bullard presented simple views of the Gospel, declared its salvation to be freely offered to every creature, and showed that faith came by hearing and he that believed and was baptized should be saved. He organized his first church near the source of the Catawba in lS 33- By degrees most of those in connec- tion with Duncan gave in their adhesion and a number of churches were organized in that part of Virginia. These people were called BULLARD, COLEMAN, SHELBURNE. 135 li Bullardites." The doctor used to tell of an old German brother who in his public prayers besought the Lord to open the eyes of the Methodists "dot dey might all come over and jine Bullard!" In 1839, Dr. Bullard happened to take up and read Campbell's "Extra on Remission" at the house of his brother-in-law. Up to this time he had held the strongest prejudices against Campbell. Surprised and delighted with the new views this extra gave of the Gospel he immediately sought out all the numbers of the Harbinger, and was overjoyed to find how clear and consistent were'Mr. Camp- bell's views and how different from the slan- derous misrepresentations circulated through the press and pulpit. He immediately began to circulate these writings, preaching with great success the reformatory principles, and happy in finding himself associated with a host of fellow laborers in the same cause. Hearing Mr. Campbell was to visit Charlottes- ville he determined to meet him and ever afterward kept up with him constant Christian fellowship. Dr. Bullard travelled all over Virginia preaching, baptized thousands, and organized a great number of churches. He was an 136 SKETCHES OF OUR PIONEERS. earnest man, a strong preacher, an exhorter of great force, and an untiring worker. He lived to a ripe old age, honored and loved by all. Reuben Lindsay Coleman was born May 13, 1807, near Scottsville, Va. He was of Baptist parents. The death of his mother when he was nine years of age, profoundly impressed him and led to serious religious reflection and great prayerfulness. The death of his eldest brother when he was sixteen, deepened these impressions and he resolved to become a Christian. He attended the meetings of the Methodist Church and sought at the mourner's bench the benefit of their prayers but failed to find peace. He gave himself to Bible study and prayer. Such were his anxieties that his health gave way. Finally he became satisfied that Christ was the Sen of God, that he came to save sinners, and was both able and willing to save them, and he felt also that he was a sinner and would give the world to become a Christian. He asked, "Why am I not saved? Christ needs not to be made willing by the intercession of preach- ers for ' He that is willing to come unto me, I will in no wise cast out.' I love God and the people of God. I pray to God and desire to BULLARD, COLEMAN, SHELBURNE. 13? serve him, yet have no assurance that my sins are forgiven.' ' He determined to offer him- self for baptism. The Baptists received him as a fit subject, and he was no sooner buried with Christ than he arose from the water with new views and feelings. His faith, perfected by obedience, had become eSective, the dark- ness of his mind passed from him, he realized that his sins had been washed away by the blood of Christ, and, that of this he had re- ceived, in baptism, the assurance he had so long sought in vain. Mr. Coleman at this time knew nothing of A. Campbell's teachings. From what he had heard he regarded him as a semi-infidel. Soon after his baptism he began preaching and held a meeting in Charlottesville, where he organized a church, and in May, 1831, was ordained as its pastor. He was very popular and in labors was abundant and successful. For the first time, during the Constitutional convention in 1830, he heard Mr. Campbell in Richmond at the First Baptist Church in a discourse of three hours on the Covenants. Embracing these views he became one of the most zealous and eloquent of Mr. Campbell's co-workers, accompanied him in many of his tours, and labored with great success. Mr. 138 SKETCHES OF OUR PIONEERS. Campbell held him in special regard. In the Harbinger of 1845 he says: "His eloquence is truly evangelical. It is the eloquence of good sense, of refined sentiment, of deep feel- ing, and of impassioned earnestness. He has been so much in communion with apostles and prophets, so long and so intimately conversant with their writings, as to have caught their spirit and acquired their solemn and impressive manner of presenting the will of God and its sovereign claims upon the affections and the acquiescence of all his hearers." No better description of Mr. Coleman could be written. He reminded his hearers of one of the old prophets. An ungodly man said he would go farther to hear Lindsay Cole- man say "OlyOrd!" than to listen to any other preacher that ever lived! On one of Mr. Campbell's visits to Philadelphia he an- nounced that Mr. Coleman had arrived and would speak alternately with him during the evenings of the week. He spoke accordingly the next evening, but having a very modest estimate of himself, and feeling that the peo- ple would desire to hear Mr. Campbell; he took the cars for home, and left Mr. C. as he said, "to alternate with himself." Mr. Coleman edited, with J. \V. Goss, The BULLARD, COLEMAN, SHELBURNE. 139 Christian Publisher in Charlottesville. He died in Florida, April 21, 1880. Silas Shelburne was the " Raccoon " John Smith of Virginia. He was born, June 4, 1790, the son of James Shelburne, a Baptist minister. After deep religious convictions he was baptized, June, 18 16, and soon after was ordained to the ministry. He was very suc- cessful from the beginning. He was remark- able for his good common sense, strong char- acter, poetic spirit and oratory. While aiding his father in a protracted meeting, several per- sons having professed conversion, presented themselves for membership. His father said, ' ' Let them be examined to see whether they can give a satisfactory Christian experience or not." "Father," said young Silas, "that is not in accord with the teaching of the apostles. How can these men who have been sinners all their lives, and who have never lived a Chris- tian life, give a Christian experience ? They can only give a sinner's experience. You might as well require every young couple who come to you to be married, to give a married ex- perience before you perform the marriage cere- mony." "Go on, Silas, and do right," said the old man. They were received on their Confession of Faith in Christ. Reading The 140 SKETCHES OF OUR PIONEERS. Christian Baptist he was impressed with the "ancient order of things" and introduced it in the churches. Violent opposition soon arose against these efforts to change Baptist usages and theories and the churches for which Shel- burne labored separated from the Meherrin Association. He traveled extensively in the state and by his faithful preaching and pure life did much to extend the principles of reform. He was a member of the historic conference in Richmond called to consider the matter of Union between the Baptists and Disciples. There were sixteen representatives from each church. Among the Baptists were Jeter, Poindexter, Burrows and Broadus, and among the Disciples Pendleton, Goss, Henley, Ains- lie, Walthal, Crenshaw, Duval and Hopson. It was at this meeting Father Shelburne said to Dr. Jeter when he wished to hear the Baptist articles read: "Trot out yer calf, Jeremiah. When I goes to buy a calf I always wants to see him before I buvs him. Trot out your calf!" Numerous anecdotes of this character are told of this quaint, guileless, yet powerful and fearless preacher of the heroic age. At a preachers' meeting where the brethren were BULLARD, COLEMAN, SHELBURNE. 141 under criticism some one gently suggested that Brother Shelburne might be more useful as a preacher if he would avoid certain peculiarities of speech as u agin' " for against, and " gwine " for going, etc. The old man arose and said: 11 Brethren, if that is all you got agin' me, I'm gwine 'long." A preacher noted for a certain indefiniteness in his sermons preached before him on one occasion and asked his opinion of the discourse. "Wall, brother,' ' said the old man, " thar's a pint down here on the bay they call ' Pint No Pint. 1 You w r ere as near thar to-day as you'll ever be." Some one asked him at a meeting where he preached in the presence of Mr. Campbell if he was not afraid to preach before Alexander Campbell. "Xo," he replied, "I have preached before Almighty God many a time, and I don't know why I should fear to preach before Alexander Campbell!" Present one day at a baptizing in Old Sycamore Church, Richmond, as the pastor, W. J. Pettigrew, withdrew to the dressing room, and a dead silence prevailed, he arose from the front seat where he had stretched himself, and turning his beaming face upon the congregation, said: " Brethren, sing a song while Brother Pettigrew has gone 142 SKETCHES OF OUR PIONEERS. to change his breeches !" There was a sensa- tion as they raised the hymn: 11 How happy are they who their Savior obey." He died Sept. 7, 1871. Three of his chil- dren and three grandchildren have been preach- ers of the Gospel. Review: What is said of the position of Vir- ginia in this history? Who was Chester Bullard? How did he become associated with Campbell ? What is said of the struggles of Coleman ? Give some ac- count of Shelburne. CHAPTER XX. ISAAC ERRETT. Of the generation immediately following the pioneers, the most conspicuous figure is Isaac Krrett. If any one after Campbell could be said to have taken the position of leader among the Disciples it was the editor of the Christian Standard. Isaac Brrett was born in the city of New York, January 2, 1820. His father, Henry Brrett, was from Ark'. South Ireland. His mother was Sophia K mish of New York. They had seven children ISAAC ERRETT. 143 of whom Isaac was the fifth. Henry Errett was himself a man of talent and piety, and published, at twenty-three years of age, a work on "The Constitution of the Apostolic Churches." When Isaac was five years of age his father died. He was sent to school and never forgot his first teacher — an Englishman whose h's were always in the way, and spelled and pronounced the word ' ' hell ' ' — * ' haitch-he- double-hell, 'ell" In 1832 the family re- moved to Pittsburg, and the following year Isaac was baptized in the Allegheny river by Robert McLaren. His mother secured a place for him as boy of all work in a book store. He resolved to become a printer and in his seventeenth year bound himself to Mr. A. A. Anderson, in whose office he became a master workman. " During my apprenticeship," he tells us, "I diligently employed my leisure hours in studying, and having but limited means to rely on, kept bachelor's hall and lived on about one dollar per w T eek that I might have means of improvement." He gives at this time two rules of his life : 14 1. I will, with the help of God, rise at four o'clock and spend until six in reading the Bible and prayer. 144 SKETCHES OF OUR PIONEERS. 11 2. Monday and Tuesday shall be de- voted to the Intelligeyiccr y Wednesday to gen- eral reading, Thursday to the study of some science until noon, the remainder to visiting, etc., Friday and Saturday to preparing for the service of the Lord's day." In 1839 and 1840 he was engaged in school teaching. He gave much time to the church and spoke often in the public services. April 21, 1839, he preached his first regular sermon and June 18, 1840, was set apart as an evangelist. His salary was $300. His work in Pittsburg was successful, his fame as a preacher spread abroad, and in 1840 he was called to New Lisbon, Ohio. This was the first church to come out fully upon the ground held by the Disciples seventeen years before. New Lisbon agreed to pay Mr. Hrrett $500 a year. The first year they raised $250; the second year they arranged for S250 for half his time; the third year he was compelled to raise all his salary by holding meetings. His work of five years here was richly blessed. March, 1849, he removed to North Bloomfiekl. While here he took great interest in the founding of the "Western Reserve Eclectic Institute," now Hiram College. He was constantly in de- mand as an evangelist. On one occasion. ISAAC ERRETT. 145 preaching near Bloomfield, only one person was present at his appointment. The preacher, nothing daunted by the smallness of his audi- ence, read a chapter, sang a hymn, prayed, sang another hymn, and then preached and extended an invitation. The congregation arose and responded with one accord. He said it was the only instance in his experience in which the whole congregation came forward! This auditor was Edwin Wakefield who be- came one of the most successful preachers among the Disciples. In 1850 Mr. Errett divided his time with Warren. The same year he made an exten- sive tour in New York. His pastorate at Warren extended over a period of six years, and in the spring of 1856 he removed to Michigan, where he labored principally at Muir, Ionia, and Detroit, from 1856 to 1865. In 1857 he w r as chosen corresponding secre- tary of the American Christian Missionary So- ciety, and also served for a time as co-editor of the Harbinger, and agent of Bethany College. Mr. Errett was called to the Biblical depart- ment of Hiram College in 1865, and December 22 of that year the first meeting was held at the home of T. W. Phillips, Newcastle, Pa., out of which grew the Christian Publishing 146 SKETCHES OF OUR PIONEERS. Association and the Christian Stajidard. J. A. Garfield, W. S. Streator, J. P. Robinson, T. W. and C. M. Phillips, G. W. N.Yost, and W. J. Ford were chosen directors, and Isaac Errett editor. There was a general demand for a weekly paper which should exhibit the apostolic spirit as well as the apostolic letter, and this the projectors of the new journal aimed to supply. It was first issued from 99 Bank street, Cleveland, April 7, 1866, and its first page was devoted to a memorial of A. Campbell who had just fallen asleep. The object of the paper as set forth by the editor was three- fold: (1) The turn- ing of the world to Christ. (2) The union of believers in the fellowship of the Gospel. (3) The education of Christians into a nobler spiritual life. " It is the only weekly among us," he said later, " that advocates or- ganized effort for missionary purposes." In July, 1869, the paper was removed to Cincinnati. It was now that Isaac Errett began his great work. The influence of his voice and pen in directing the movement inaugurated by the pioneers can not be overestimated. The grand principles for which they had con- tended were luminously stated and ably advo- cated by him ; the cause saved from a narrow, ISAAC ERRETT. 147 selfish, and sectarian spirit that threatened its life; and the great and vital interests of unity, organization, and aggressive spiritual and evan- gelistic power were preserved and mightily en- larged. He was easily the man for the time. In November, 1871, Mr. Errett held a week's meeting in Augusta, Georgia, for which the church gave him a freewill offering of $ 1 ,000. The same year he preached regu- larly for the church in Chicago, and continued at intervals to do so till 1875. His earnest ad- vocacy of organized missionary work among the women of the church had much to do with the organization of the C. W. B. M. in 1874; and under his leadership also, the Foreign Christian Missionary Society came into being in 1875, of which he was made president. His labors at this period were immense. Preach- ing constantly, lecturing before the colleges, editing his paper, directing the missionary in- terests, conducting an enormous correspond- ence, burdened w T ith the care of all the church- es — he was worked to the utmost limit. His faithfulness even in the minute details of bus- iness may be inferred from his remark to the writer of this sketch that not a line entered the Stayidard which did not pass three times under his eye. 14S SKETCHES OF OUR PIONEERS. In 1880 Mr. Errett prepared his "Even- ings with the Bible, ' ' pronounced ' 'the crowning literary work of his life," and issued in three volumes. His other works given to the pub- lic at different times were " Our Position, M 44 Walks About Jerusalem," " Talks to Bere- ans," "Letters to Young Christians," " Life of Geo. E. Flower," and "Linsey Woolsey and Other Addresses.' ' His writings, in the noblest Anglo-Saxon, are characterized by great clearness, vigor, logical arrangement, profound insight, chaste and delicate humor, thorough and satisfactory treatment. He was one of the most symmetrical of men, well bal- anced, full-orbed, grandly adjusted. Phys- ically, intellectually, spiritually, he was great. His influence cannot die. December 19, 1888, he joined the hosts about the Throne. RKVIKW : Who is most prominent among the leaders of the generation following the pioneers? Give the history of Errett's youth. What were the rules of his life ? What is said of his work at N <>n? Tell of the founding of the Standard and object What of Mr. Errett's connection with the Missionary Cause? Of his writings? Of his character and work. ? Biographical Literature. Life of J. T. Johnson. Rogtr*. 44 M L. L. Pinkerton. Shackelford, *• " John Smith. Will tarns. 41 " Elijah Goodwin. Maths*. " " a Pioneer Preacher. Mitchell, * * Walter Scott. Baxter. 44 44 James A. Garfield. Green, 44 44 Knowles Shaw. 44 44 A. Campbell. Grafton, 44 " Judge Black. Clayton, 44 44 Timothy Coop. Moore. 44 44 Isaac Errett. Lamar, 44 44 Jacob Creath, Jr. Donan, Autobiography of Samuel Rogers, 44 44 Frank G. Allen. Memoirs of A. Campbell. Richardson, Memorial of J. K. Rogers. Life and Times of B. Franklin. 44 J. T. Walsh. Sketches in Living Pulpit. Moore, 44 ,4 Old Faith Restated. Garrison. Early History of Disciples in Western Reserve. May den. Dawn of Reformation in Missouri. Haley Reminiscences and Sermons. Frazee, Home Life of A. Campbell. Mrs. Campbell. Personal Recollection of Pardee Butler. Story of an Earnest Life. Da: . Life of George Edward Flower. Errett. Reminiscences of J. A. Garfield. Fuller, Tale of a Pioneer Church. Vogel, < 'o