Biographical sketches of the pioneer preachers of Indiana

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EIOGEAPHICAL SKETCHES

PIONEER PREACHERS

INDIANA

MADISON EYANS, A.M.

I say the pulpit (in the sober use

Of its legitimate, peculiar pow'rs)

Must stand acknowledged, while the world shall stand,

The most important and effectual guard,

Support and ornament of Virtue's cause."

P!)ilabclpl)ia:
J. CHALLEN & SOKS,

1308 CHESTNUT STREET.
1862.

Entered according to Act of Congress, i
MADISON EVANS,

the year 186^, Ijy

In the Clerk's Office of the District Court of the Uuited States, for the
Distric. ol Iniiiana.

"to them
that are sanctified

IN

CHRIST JESUS,

CALLED TO BE

SAINTS,

WITH ALL THAT IN EVERY PLACE CALL UPON THE

NAME OF JESUS CHRIST, OUR LORD,

BOTH THEIRS AND OURS,"

THIS BOOK

IS RESPECTFULLY INSCRIBED

BY

THE AUTHOR.

\

Digitized by .the Internet Arclnive

in 2011 with funding from

The Institute of Museum and Library Services through an Indiana State Library LSTA Grant

http://www.archive.org/details/biographicalsketOOinevan

PREFACE.

Aside from the ordinary motives that prompt men to write
books, the author has undertaken the present work as a sacred
duty, which some one owed to those venerable pioneers who, by
their labors, sacrifices, and sufferings, first promulgated in In-
diana, the great principles of the current Reformation. Eefus-
ing to be called by any of the names assumed by the various
religious parties, they took upon themselves the name given to
the disciples " first in Antioch." Out of sheer devotion to the
truth they denied the faith of their fathers, in which they might
have enjoyed great popularity, and embraced a system "every-
where spoken against," as the advocates of which, they became
in the eyes of many as "the filth of the world and the offscour-
iug'of all things." Yet loving the praise of God more than the
praise of men, and in nothing terrified by their adversaries, they
stood fast " in one spirit with one mind striving together for the
faith of the gospel." As they belted the trees of the forest, con-
verting the woodlands into fertile fields, so they deadened, at
least, deep-rooted errors, and deposited the good seed which has
already produced a glorious harvest.

It is not just that such men should be

" Thrust foully iu the earth, to be forg-ot,"

nor is it meet that those upon whom their mantles have fallen —
or will soon fall — should be deprived of the bracing influence of
their example. It is, therefore, a duty to perpetuate their me-
mory by setting their portraits in the record of their noble
deeds, "like apples of gold in a framework of silver."

(5)

The author's apology for not leaving the performance of this
duty to some one of riper years, and more mature judgrhcnt, is
his fear that those better qualified would neglect in the future,
that which has already been neglected too long, and his convic-
tion that it is better that .some things should be done tmperfedly
than that they sJwuld not be done at all.

The materials for the work have been obtaiai^/d, chiefly, from
the surviving pioneers— to whom the author acknowledges his
obligations — and the facts, incidents, and in most instances the
dates inay be confidently relied upon. That the facts have not
always been presented to the best advantage, and that there are
infelicitous expressions and imperfections of style it is highly
probable, but it is hoped that such errors will be looked upon
in the spirit of that charity which '' thinketh no evil."

In the selection of those whose lives and services form the
subject of this volume, the author has endeavored to avoid
e*'ery appearance of partiality. In addition to a careful exer-
cise of his own judgment, he has sought and obtained the ad-
vice of older disciples who, in this State, have known the
Reformation from the beginning. If many good and useful
preachers have been passed by in silence, it is because they have
been candidly regarded as less prominent, and because there is
not room in one small volume for even a short history of every
good man. Others have been omitted, because it was impos-
sible to obtain a sufficiency of definite and reliable information
concerning them. In this class are Elders Thomas C. Johnson
and Joseph Fassett, whose names are "written in heaven."
They were men altogether lovely ; and none are more worthy
of a place in this humble work, from which nothing but stern
necessity has excluded them.

The critical reader will not fail to discover much sameness
in many of the sketches, especially in those parts relative to the
conversion of the persons under the systems of religion then
prevailing, and the means by which they were finally brought
into the Reformation. It seemed impossible to avoid this with-
out concealing facts, or deviating from the truth ; for, in the
words of an acute writer, "about the same amount of groping
is necessary to make one's way out of an atmosphere clouded
with the smoke that ascends from Mystic Babylon."

PREFACE. 7

In the laidst of the great events that are transpiring around
ns, some may conchide that the incidents herein related are
trivial, that the stage of action is too narrow, and that the facts
are only

— " feats
Of liei-ocs little known."

Such critics are respectfully reminded, that there is always
more " pomp and circumstance" in war than in religion. He
who chronicles the deeds of Napoleon, may interest his readers
with the bloody engagements of great armies, or with a shifting
of the campaign from the sands of Egypt to the snows of Rus-
sia ; but even the inspired historian, in his account of the imma-
culate Son of God, had to content himself with saying that he
"went about all Galilee, teaching in their synagogues and
preaching the gospel of the kingdom." His presence at the
marriage inOana; his entrance into the house of a pubUcan ;
his visits to the quiet home of Mary and Martha ; his conversa-
tion with the woman of Samaria at Jacob's well ; his entering
into a ship and teaching the multitude that stood on the shore ;
his journeyings to and fro along the shores of Gennesaret —
such are many of the facts out of which was composed the most
interesting and important of all histories.

It has generally been regarded as difficult to write the bio-
graphy of one who is living. Faults frankly stated are apt to
give offense, and praise justly bestowed is c-onstrued into flat-
tery. With a firm reliance upon the good sense of the surviving
pioneers, and at the risk of offending the critical eye, we have
taken the liberty to lorite of the living as though they ivere dead.
This course seemed the more reasonable in view of the fact that
one pioneer has passed away since the work was commenced,
and that, according to the course of nature, the others will soon
be beyond the reach of praise or blame.

The strictures on certain views and practices current in the
religious world may be deemed severe, and their author pre-
sumptuous. Yet they are believed to be true and just, and
they are therefore submitted, not vauntingly, but " with meek
ness and fear." The writer did not forget that some of his most
esteemed friends, as well as many other excellent persons, are
in the fellowship of those who hold and teach the errors against

*^:

which, only, the remarks iu question are directed. Should they
render the evil apparent to '' any dear friend," he will perhaps '
renounce it with thankfulness; if they do not, it is hoped that
he will pardon the weakness that vainly essayed to point out
that which was clearly seen.

The engraving, and the brief history of the N. W. C. Uni-
versity, will not be considered inappropriate, as the Institution
is frequently referred to in the sketches, and as it is the ripe
fruit from the seed sown years ago by the venerable men whose
deeds and characters are the main subject of this volume.

If the book shall prolong for a single day the remembrance
of those holy men — if it shall inspire with fresh courage only
one soldier of the cross who is about to falter in the long line of
battle — or if it shall in any way contribute to the edification of
the saints, and the advancement of the Redeemer's kingdom,
the result will be altogether satisfactory to

THE AUTHOR.

CONTENTS.

JOHN LONGLEY 11

JOHN WRIGHT 29

ABSALOM, AND JOHN T. LITTELL 42

JOSEPH HOSTETLER 57

JOHN B. NEW 75

BEVERLY YAWTER 101

JOHN P. THOMPSON 126

MICHAEL COMBS 139

ELIJAH GOODWIN 158

JOSEPH WILSON 186

WILLIAM WILSON 247

LOYE H. JAMESON 262

JAMES M. MATHES 277

R. T.BROWN 300

GEORGE CAMPBELL 315

JOHN O'KANE 331

THOMAS LOCKHART 340

JACOB WRIGHT 349

B.K.SMITH 363

BENJAMIN P. REEYE 374

JOSEPH W. WOLFE 386

THOMAS J. EDMONDSON 400

Sketch of Northwestern Christian University 414

JOHN LONGLEY.

This most aged of Indiana's pioneer preachers is a
native of tlie Empire State, born in New York city, on
the 13th of June, 1182. It will be remembered that this
was one year befoi'e the independence of the United States
was acknowledged by Great Britain, and seven years be-
fore the first inauguration of Washington. He entered
upon life, therefore, in the midst of a political revolution ;
and he will fall as a soldier in an ecclesiastical reform
fraught with even greater blessings to mankind.

His grandfather, on his father's side, was a Welchman,
and his grandmother was a native of old England. His
mother's ancestors were Hollanders. Prior to his earliest
recollection his parents were devout Baptists. His
mother, especially, whose maiden name was Ann Floyd,
was one of " the holy women of the old time who trusted
in God." She assiduously strove to bring up her son
"in the nurture and admonition of the Lord;" and,
though the outlines of her dear face have well nigh faded
from his memory, her religious instructions are still
plainly written on his heart. When very young, he was
taught the Lord's prayer, and required to repeat it every
night ; and it is as true of this silver-haired father as it
was of the youthful Timothy, that "from a child he has
known the Holy Scriptures." He remembers a sample
of needlework wrought by his mother, on which were the
following words:

"Ann Floyd is my name,
New York is my station ;
Heaven will be my dwelling-place,
For Christ is my salvation."

(11)

12 PIONEER PREACHERS.

This simple stanza he treasures up in his ipemory as
an humble little monument commemorative of her ingenu-
ity and faith in God.

His father, Thomas Longley, was a boot -and -shoe
dealer in the great metropolis. But, in the year 1*790, a
Baptist preacher came to New York, and persuaded him
to sell out and emigrate to Kentucky, representing the
village of Washington, in Mason county, as a better loca-
tion for one in his business. Perhaps the good but short-
sighted divine was prompted to give this advice by the
fact that, when he left his Western home, many of the
people of Mason county were bare-footed ; or he may
have believed that Washington was "predestinated" to
become a greater mart than New York. However this
may have been, Mr. Longley set out early in the season
with his family, consisting of his wife, four children, and
their grandmother, then seventy-five or eighty years of age.

In that day — 1790 — a journey from New York to the
West was something like a journey, now, over the plains
to the Golden State; for in all the ^ew World was to be
seen no track of the iron horse. But at last they reached
the head waters of the Ohio, and embarked, with their
earthly possessions, in rudely-constructed boats. The
passage down the river was long and perilous. They
were once caught in a storm, in which they lost one of
their boats and its cargo ; and they were several -times
fired upon by Indians from the inhospitable shore. Thus,
early in life, Elder Longley was "in perils of waters,"
and "in perils of the wilderness."

About the middle of June, they disembarked at the
mouth of Limestone creek, where Maysville now stands.
Tliis point was some four miles from Washington, to
which place they made their way, expecting to be re-
ceived and entertained for awhile by the preacher who
had induced them to exchange the blessings of civiliza-

JOHNLONGLEY. 13

tion for the privations of frontier life. But, when they
appeared before the preacher's cabin, he informed them
that they could not be admitted — that they must pitch
their tents as others had done, and dwell therein until
they could erect a cabin for themselves. Finally, the
hospitalities of a Mr. Cox were extended to them, and
gladly accepted. He had a hewed-log house, with two
small rooms, and a good puncheon floor. In this the
two families lived, on terms of the closest intimacy, until
Mr. Longley could select a site, and erect thereon a dwell-
ing. Thus this pioneer family, like the Trojan hero,
" having been tossed about much, both on land and water,
suffered many things, until they could build" — not a
" city," but — a cabin.

The Indians, at that time, were very troublesome in
Kentucky; and, for a long while, property and life were
in perpetual danger. Father Longley is perhaps the only
man now living who saw the celebrated Major Simon
Kenton, when, Mazeppa-like, he took his famous ride on
an unbroken colt. The Indians had taken him prisoner,
and, in order to amuse the papooses, had bound him upon
the colt, to the tail of which they attached several cow-
bells. But, fortunately, the animal was one which they
had stolen from the whites ; and, when liberated, it fled
home, carrying the doomed prisoner back, very unexpect-
edly, into the midst of his friends.

In the community in which such scenes transpired.
Father Longley passed his boyhood. His educational
advantages were therefore very limited. He had been
sent to school a short time in New York, and he does not
remember when he was unable to read. But, after his
removal to the West, it was several years before an old
Irish schoolmaster made his appearance in the neighbor-
hood. In about five three-month terms of the common
subscription schools of the eighteenth century, he com-

14 riONEERrREACHERS.

pleted his education ; having i)ivttj well mastered a post-
diluvian arithmetic, which was the only text book in the
mathematical department ; and having passed several times
through the classical course, which comprised the old-
fashioned " Speller" and "Reader."

In his fourteenth year he lost his kind mother, whose
influence over him had ever been talismanic. lu a short
time his father married again, and all went on smoothly
enough for awhile ; but, finally, the children of the first
mother w^ere scattered abroad to give place to the fruits
of the second marriage. John w^ent to learn the trade
of a tanner, being then in his eighteenth year. Unfortu-
nately this movement brought him under the seductive
influences of wicked associates. The man to whom he
was apprenticed was himself very passionate and profane.
The others about the establishment were of like character ;
so when he walked it was in " the counsel of the un-
godly," when he stood it was " in the way of sinners,"
and when he sat it was "in the seat of the scornful."
Under such circumstances he soon became expert in the
practice of sin.

Thus things went on for a year and a half At length
he was induced to reflect upon his condition, by hearing
the remarks of a young woman who was relating her
experience at a Baptist meeting. She quoted, with great
feeling, the first psalm, and said many things which
seemed to be strangel}'^ applicable to his case. By this
means he was led to recoil the admonitions and last
request of his dying mother ; and to resolve that he
would endeavor to take the cup of salvation, and pay
his oft-repeated vows to the Most High. lie sought
repentance with many tears and some doubts; for, under
the unenlightened teaching of that day, he feared that
he hod grieved the Holy Si)irit, and that it had departed

JOHN LONdLEY. 15

from liim forevur. He prayed and agonized with God for
many months, but could obtain no message of peace from
the slcies ; neither could he find rest on earth because
of the taunts and jeers of his companions.

They concluded, one day, that John was good enough
to be baptized, and, with the proprietor at their head,
they undertook to immerse him in a filthy tan vat. He
resisted with all his might, but for awhile was like a
helpless babe in the hands of pedobaptists. Finally,
however, he fastened his hands in the hair of his " boss,"
and, by vigorous pulling, made him glad to release him.

After this occurrence, he avoided their society as much
as possible. Having completed his day's work, he would
repair to the house of some of his Baptist friends, there
to find sympathizers, and to converse about the interests
of his soul. When he asked them for advice, or inquired
of them what he must do to be saved, they told him he
could do nothing but "pray on, and wait the Lord's own
good time." How similar this direction to that given by
the apostles ! How admirably calculated to fill his heart
with love towards God, who, he was constrained to be-
lieve, was alone responsible for the delay of his pardon !

While observing this commandment of men, he one
night had a fearful dream. He dreamed that his departed
mother came to him, carried him away through the air,
alighted with him upon a beautiful greensward in front
of a magnificent palace, took him by the hand, and led
him to the door, which was open. They entered ; and as
they passed along a large hall, he saw his Saviour, who,
his conductor told him, was writing for him a commission.
Finding themselves at the extremity of the hall, he looked
into illimitable space, but could see nothing. " Look a
little to the left," said- his angelic guide. He obeyed ;
and lo ! he beheld the wicked in torment —

16 PIONE ER PU E ACHERS.

"A dungeon horrible, ou all sides rouud.
As oue great furuace flamed : yet from tbose flames
No light, but rather darkness visible,
Served only to discover sights of woe."

Sixty years have passed since that night ; 3'et he affirms
that he still shudders at the recollection of that terrible
vision. When we remember that the religious teachings
of those times exposed the sinner to an awful perdition,
without disclosing any plain and sure way of salvation,
it is not surprising that " in thoughts from the visions of
the night, fear came upon him, and trembling, which made
all his bones to shake."

Receiving no encouragement from I'eligious teachers,
being " plagued all the day long" by his shopmates, and
having tried so often to lay hold on the hope set before
him, which hope always eluded his gra^p, he was a/77io.s/
persuaded to abandon, forever the path of the just. He
now looks back to that critical period with the feeling of
the Psalmist, when he said, "As for me my feet were
almost gone; my steps had well nigh slij)ped." To all
this disquietude, to all these shafts of ridicule, to this im-
minent danger of giving up all aims at a holy and useful
life, he was exposed simply because orthodoxy had sealed
the lips of Peter that he might not instruct him — simply
because a human creed had closed the door against Ana-
nias, that he might not tell him that which was appointed
for him to do. Under the gospel of Jesus Christ three
thousand Jews sought and found pardon in a single day ;
under that gospel the persecuting Saul, whose hands were
red with the blood of the innocent, obtained mercy within
the space of three days ; and had the same gospel, in its
original purity and simplicity, been preached to this com-
paratively innocent youth, he would have arisen without
delay, been baptized, washed away his sins, and gone on
his way rejoicing.

JOHN LONG LEY. It

But under the " other gospel" which was preached to
him, and which is still advocated among men, he could
only resolve, after a hard conflict in his mind, to persevere
in penitence, in tears, and in prayer. In this extremity,
he shut himself up in his room on Sundays, and spent the
hours in reading the Bible and supplicating its Author.
Being ignorant of the arrangement of the Scriptures and
the design of each part, he sought the way of life as often
in Levilicus as in the Acts of the Apostles. Like most
persons of his and our day, he delighted most in the
Psalms, and there he looked oftenest for the commands of
the Lord! One Sunday, he happened upon the twenty-
seventh Psalm, which greatly cheered his heart. Part of it
supplied him with courage to withstand the gibes of his co-
laborers, and part encouraged him to " wait on the Lord."
This scripture also met his eye, and touched his heart :
" Blessed are ye when men shall revile you, and persecute
you, and say all manner of evil against you falsely for my
sake. Rejoice and be exceeding glad, for great is your
reward in heaven." This beatitude seemed to have been
spoken expressly for his sake. Therefore he did rejoice
as he contemplated the heavenly reward, and, the wish
being father to the thought, he concluded that his sins
had at last been blotted out.

He then determined to offer himself to the Baptist
Church at Washington. His "experience" being satis-
factory, as all experiences are, he was received ; and in
March, 1801, was immersed in the Ohio river by William
Paj^ne.

Such was his entrance into the kingdom of God. If
any one thinks the account of it is long and tedious, how
does he suppose their patience must be taxed who are
compelled to pass over such a circuitous route to the king-
dom ? If any reader of this volume be disposed to com-
plain of long accounts of conversion, let him thenceforth

18 PI ONE Ell PUEACIIERS.

discountenance all systems of religion that subject men
to the necessity of having such facts connected with their
histor}'. In the same space might have been recorded a
dozen such conversions as that of the "eunuch," which
fills only half a page of a common pocket Bible. But
many are not taught to be converted in that short and
simple way, lest both teacher and taught should be called
" Campbellites." This fear is one chief obstacle in the
way of the gospel of the Son of God.

In May, 1804, Father Longley was married to Miss
Francina Hendrickson, of Fleming county, Kentucky.
She had been brought up a Presbyterian " after the strait-
est sect." She was a woman of sterling piety; and, soon
after their removal to their own house, she one evening
placed the Bible and hymn-book upon the stand, and re-
quested her husband to read and pray. He complied,
with some trepidation, and from that day to this — over
fifty-seven years — he has attended to family worship, save
when circumstances have rendered it impracticable. The
fact is recorded that her example may "teach the young
women."

At the time of his marriage he was foreman in a tan-
nery at Mt. Sterling. His employer proved to be dis-
honest, and withheld the most of his year's salary. On
account of this misfortune, he returned to his father-in-
law's in Fleming county. There he cast in his lot with
the Emancipation Baptists, whose distinguishing feature,
the name seems to indicate, was their hostility to slavery.

About this time he began to feel that it was his duty to
preach, but he waited a long while for a divine call.
Upon this point he had a long struggle, the particulars
of which need not be related ; sufiice it to say, that in
1805 he was licensed, by the Baptist Association, to
preach the gospel wherever God might open the way.

In the meantime a new church was organized in the

JOHN LONGLEY. 19

neigliborhood, the members of which desired him to be
regularly ordained, and to become their pastor. He hesi-
tated to be ordained in that connection, because he had
begun to call in question the doctrine of close commu-
nion. But upon this question the brethren agreed to
allow him some latitude ; and, with this understanding,
he was formally set apart, and duly installed as preacher
in charge.

It was not long, however, until his mind became un-
settled upon some other matters. Especially did he dis-
trust the doctrine of eternal and unconditional election.
While this subject M^as under consideration, he had another
vision, which claims to be inserted, by virtue of its nov-
elty. He dreamed that he was preaching the gospel of
John Calvin. His words were visible, and, like so many
birds, went flying out at the doors and windows, without
producing any effect on his hearers. He sat down per-
plexed, and left the audience in a state of suspense for
several minutes; when he again arose, and began to
preach FauVs gospel — that Jesus " tasted death for every
man." His words then seemed sharp-pointed arrows,
which flew straight to the mark, and pierced the hearts of
those who heard him. Though it was but a vision, it
left an impression on his mind that was not favorable to
the Calvinistic theory. It helped him to realize the im-
portance of the subject, and warned him to " take heed
to his doctrine."

Not long after this he had an interview with Barton
W. Stone, who had come into that neighborhood to hold
a protracted meeting. The prejudices of Father Longley
were strong, but he concluded to go and hear Elder Stone,
expecting, no doubt, to find him a hard man. But, con-
traiy to his expectations, that holy man of God stirred
up no strife, but drew all hearts after him by the irresisti-
ble power of the meek, gentle, and loving spirit that

20 PIONEER PREACHERS.

dwelt within him. " He took me out," says Father Long-
ley, " to hold a private conversation, and talked like a
father to me, advising me not to give up preaching."
After this interview he looked upon the Bible as be bad
never done before ; indeed, he seemed to realize for the
first time that it is tlie Bible, the only, the all-sufficient
chart which God has given to guide his dear cliildrun
from earth to heaven.

Unsettled in mind, ho went to see bis father, an un-
shaken Calvinistic Baptist, who, in their long interview,
labored hard to prevent him from giving up the precious
doctrine of predestination. Together they made a trip
to Ohio, during which trip he preached the truth as far as
he had learned it ; and it is remarkable that, as soon as
he began to approximate to the old gospel, he began to
meet with success. On this tour he baptized four per-
sons, who were the first fruits of his ministry.

When they were about to separate, his father said to
him, " John, I believe it is your duty to preach ; and as
long as you preach Christ as you learn from the Bible,
you cannot be far wrong. If they will not sufi"er you to
preach what you really learn from that blessed book, you
have a perfect right to go where you can enjoy this
privilege."

His next preaching tour was to Georgetown, Ky.
When about to leave home, a justice of the peace, by due
legal process, seized upon his horse, in order to satisfy
the claims of an impatient creditor. But a friend became
his surety for the return of the animal within ten days,
and he went on his way. At the meeting a collection
was raised to enable him to pay the debt. This was the
first money he ever received for preaching.

A short time after this, B. W. Stone and others held a
protracted meeting at Cabin Creek, in Lewis county.
This meeting Elder Longley and his father-in-law at-

JOHNLONGLEY. 21

tended. On Sunday morning, Elder Stone informed him
that he (Longley) was to preach that forenoon. No ex-
cuse would suffice ; so at the appointed hour he preached
to a large assembly, upon the w^ords, " Behold what man-
ner of love the Father hath bestowed upon us, that we
should be called the sons of God." Comprehending not
the Lord's plan of salvation, most of the preachers of that
day discoursed chiefly upon the love of God, the wrath to
come, the untold horrors of hell, and the ineffable joys of
heaven. His theme, on this occasion, was the love of
God, with which he proceeded, on the wings of imagina-
tion, until he came to the crucifixion. When he had
finished the picture, he cried out with a loud, yet pathetic
voice, "Behold the Lamb of God, that taketh away the
sin of the world;" whereupon they all set up such a
shout that he could proceed no further. This incident
simply illustrates the style of preaching in the olden time,
and goes to show that the speaker on that occasion was a
stirring preacher, possessing superior descriptive powers.
He could arouse the people to action, but, as yet, he
could not tell them what to do to be saved.

From this time he continued to preach a good deal
among the Christians, (called Newlights,) but he still re-
tained his membership among the Baptists. In the year
1810, he removed from Fleming to Lewis county, taking
with him a letter from the Baptist Church at Blue Bank
Run. Upon this recommendation he united with the
Church of Christ at Cabin Creek. This movement
bi'ought him to the Bible alone, and the name Christian.

Upon this platform, and under this name, he continued
to preach with tolerable success, until the great union
effected by B. W. Stone and Alexander Campbell. Into
this union he entered heart and soul, and has ever since
been an untiring advocate of the claims of the current
Reformation.

22 PIONEER PREACHERS.

In the year 1813 — some twenty years prior to the
union above mentioned — he moved over into Adams
county, Ohio, and settled in a community of Shaking
Quakers. He immediately began to proclaim the guspel
among them, and such was his success that, within a
single year, the Disciples bought out their " dancing-
house," as Elder Longley called it, and convei'ted it into
a house of worship. In this house he organized a small
church, w^hich increased so rapidly that in a short time it
numbered over one hundred and fifty members. They
then built an excellent stone meeting house, which still
stands a monument of the zeal of those early times. In
the providence of God, Father Longley had the pleasure,
not long since, of preaching in the old stone house, nearly
half a century after its erection. Like the earthly house
of his own tabernacle, it exhibited unmistakable signs of
decay.

After laboring a few years in Adams county, he re-
turned to Kentucky, advocating chiefly the claims of the
Bible, to the exclusion of all human creeds.

About the year 1826 he removed to Cincinnati, which
then contained a population of only about eight thousand.
Wiien he first saw the town, some years before, its more
appropriate name w^ould have been Zoar — " a little one"
— and from that small beginning he has seen it expand
into its present magnificent proportions. To him belongs
the honor of having planted the first church of Christ in
Cincinnati ; and he has had the pleasure of witnessing a
growth of truth almost commensurate with that of the
city. He remained in that place some two or three
years, during which time the Bible cause prospered in his
hands, and his little flock increased to about sixty. In
the meantime he was bereft of his first companion, wlio
died at Cheviot, in the suburbs of the city, in the year
182G. The following is an extract from her obituary

JOIINLONGLEY. 23

notice published in the October number of the Christian
Messenger.

"Died, August 17th, the wife of Elder John Longlej,
Ilainilton County, Ohio, after an illness of about three
weeks. From the very day on which she was taken sick,
she viewed death as certain and near, and without fear
talked with perfect composure about it. * * * Just be-
fore she breathed her last, she said, 'All is peace — the
victory is gained — 0 he is a God of all grace,' and yielded
up her spirit to him who gave it, without a struggle."
Thus with prosperity in heavenly things came adversity
in earthly things, turning his joy into heaviness.

The next Spring after this sad event he once more re-
turned with his children to Kentucky. Not long after-
ward he was married to Agnes Hendrickson.

In the Spring of 1830 he removed to Rush covmty,
Indiana. Thirty-two years ago, therefore, he began to
plead in Indiana, for the principles which he had already
advocated for twenty-one years in Ohio and Kentucky.

In Rush county he toiled, arduously and under many dis-
advantages for several years. There being but few, if any,
churches in which he could preach, he frequently taught
the people from house to house ; there being no railroads
he travelled on horseback or on foot ; and his preaching
being considered heretical, he was looked upon by many
as "the filth of the world and the offscouring of all things."
As the ancient seventy, being persecuted in one city, fled
unto another, so he removed from place to place, not trans-
gressing the bounds of his Judea, the county.

Receiving but little or nothing for his preaching, he
established a small dry-goods store, hoping by that means
to make a support for his family without giving up en-
tirely the work of the Lord. In this enterprise he was
unfortunate and well nigh became a broken merchant.

While misfortune thus overtook him in business, death

24 PIONEER PREACHERS.

entered into his chvelling^ and robbed him of his second
wife, who died in March, 1834. "Within the same 3-ear
he was again married, to his present wife, whose name
was Emily Huntington.

After his ill fortune in Rush county, he removed his
family and the remnant of his mcrchandis6 to Yorktown,
Delaware county, where he was entirely broken np in a
second effort to maintain his family by selling goods. His
heart and thoughts were engaged in the work of the min-
istry, and for this reason he was unsuccessful in his at-
tempts to "buy and sell and get gain." His failure was
but a verification of the Saviour's dictum, "Ye cannot serve
God and Mammon." The great book of remembrance
will doubtless reveal the fact that it has been verified many
thousand times by failures in the business of serving God.
Father Longley is one of the few comparatively who have
chosen to fail in things temporal rather than in things
eternal.

Though unsuccessful in his own affairs, the work of the
Lord prospered in his hands. He built up, in Delaware
county, a large and influential church, which still shines
as a light in the world, holding forth the word of life.
Among his co-laborers at that place, were Benjamin and
Daniel Franklin, who were just then entering the field in
which he had been reaping for thirty. years.

In 1840 he removed to Noblesville, Hamilton county.
At that point he preached, with good results, for about
four years, receiving for his labor what was barely suffi-
cient for the support of his family.

In 1844 he went to La Fayette, where he has resided
ever since. For several years after his removal to that
city, the church there was under his pastoral care ; but for
the last few years he has been too infirm to perform the
duties of the pastoral office. Though he has almost com-
pleted his four score years, yet, at times, he enjoys tolera-

JOHNLONGLEY. SiO

ble health. At such intervals he still labors in word and
doctrine, resolved to spend his remaining strength in the
service of Him whom he has so long, so faithfully, and so
usefully followed.

In the course of his long and eventful career he has
immersed over three thousand persons, most of whom will
stand " about the throne" with the " ten thousand times
ten thousand and thousands of thousands," who, arrayed in
white robes and with palms in their hands, shall proclaim
with a loud voice, " Worthy is the Lamb that was slain
to receive power, and riches, and wisdom, and strength,
and honor, and glory, and blessing."

Since his memorable vision of the winged words, he has
preached ^ free gospel, almost gratuitously. At no time,
perhaps, has his large family been amply provided for by
the churches, and now, in his feeble old age, he is very poor
and mainly, if not entirely, dependent upon the charities,
or rather the dues of the Brotherhood. It will be a burn-
ing shame if that Brotherhood do not prove to him a "good
Samaritan."

But, although he has received but little "of corruptible
things, as silver and gold," he has been partly rewarded
in beholding the glorious progress of the cause in which
he has suffered and toiled. Looking back as he does even
beyond the beginning, his view of the Reformation is like
Ezekiel's vision of the Holy Waters. — (Ez. xlvii. 3-5.)
The truth which had been hid for ages, at last burst forth,
like a fountain, among the hills of Western Virginia. He
looked upon the stream when the waters were but "to
the ancles;" when they were "to the knees," he saw
them ; when they ascended to the loins he rejoiced ; and
now his dim eyes behold them swollen into a mighty
river. Having swept away all barriers hitherto, the or-
thodox no longer attempt to impede its resistless flow.
Like the ancient rustic, they patiently wait for it to pass

26 PIONEER PREACHERS.

by; but "it flows and will continue to flow, rolling on
forever."*

Having witnessed the triumphant progress of truth thus
far, he is content to have passed the time of his sojourning
in battling for principles which he is confident will ulti-
mately prevail. Though he has suffered much, sacrificed
much, labored much, and received but little, in this life, he
has laid up for himself, in heaven, an eternal weight of
glory. There he has deposited his treasure ; there are his
friends and kinsmen, and there will he soon be also. He
now tarries among us as one of a former generation, only
waiting, like Job, until his "change come." May the
God of all grace loose the " silver cord" with a tender
hand, and grant him an abundant entrance into "the ever-
lasting kingdom of our Lord and Saviour Jesus Christ."

Elder Longley was, in his palmy days, a good-looking,
sinewy man, of medium height and slender form. He pos-
sessed remarkable strength and activity, ajid his great age
attests the excellence of the physical constitution that has
sustained him under so many burdens. He is among the
best of the many noble specimens of manhood, produced
in the age that is past.

His intellectual powers are above mediocrity, and proper
cultivation would have rendered them decidedly superior.
Though deprived of the advantages of education, yet he
has been able to distinguish, for the most part, between
good and evil in matters pertaining to doctrine, and to
present with tolerable clearness the great facts of the
gospel. In the sharp conflicts that attended the introduc-
tion of primitive Christianity in Indiana, he shrank from
no engagement ; and as the militia officer often eclipsos
the thorough-bred soldier, so he was more successful in

* Labitur et labetur iu omne volubilis jevuiu.

JOIINLONOLEY. 27

the field than many who had emerged from theological
seminaries.

Though never eloquent, he has been, on all occasions, a
ready and impressive speaker; and now that he is so
venerable — so near the confines of the invisible world —
his tremulous voice affects his hearers almost like the voice
of one "sent unto them from the dead." True, it does not
so affect all, for many who assemble in the house of God
only "to hear som^ new thing," have long since become
impatient of his ministrations. He has never belonged
to that class of speakers who

" Fill the allotted scene,
Witli lifeless drawls, insipid and serene ;"

and he is quite as far removed from that other class — so
numerous in the former days — who

" Thunder every couplet o'er
And almost crack your ears with rant and roar."

He moves about but little in the pulpit ; his gestures are
few and graceful ; his delivery, calm, dignified, earnest,
and, at proper periods, pathetic.

In the society of his friends he is companionable, though
slightly inclined to sedateness. In the family circle he
has been indulgent to a fault. It can hardly be said that
he is remarkable for his administrative ability.

His sincerity in the sacred cause has never been ren-
dered doubtful by any aberrations from the path of the
just ; but, during the whole of his long pilgrimage, his
conduct has been, "as becometh the gospel of Christ."

Fearlessly may he look the people of his generation in
the face, and say, with upright Samuel, " I am old and
gray-headed ; and, behold, my sons are with you : and 1
have walked before you from, my childhood unto this day:

28 PIONEER PREACHERS.

WITNESS AGAINST ME BEFORE THE LORD AND BEFORE HIS
ANOINTED."

Having thus loved righteousness and hated iniquity,
none can doubt that, when the saints shall ascend the
throne, God, even his God, will anoint him with the oil
of gladness.

''\-r^v^

JOHN WRIGHT.

i Elder John Wright was born in R' wan county,
North Carolina, December 12tli, 1785. His mother was
of German descent. His ancestors on his father's side
came from England in very early times, and settled on
the eastern shore of Maryland. From that place they
were scattered abroad, some making their way to the
Carolinas. His father was brought up among the Quakers
or Friends ; and, singularly enough, he turned away from
that fraternity, who baptized none, to the Tunkers, who
practiced trine immersion. He afterwards cast in his lot
with the Dependent Baptists, among whom he became «.
preacher.

Elder Wright remained in North Carolina until he was
about twelve years of age. His father then removed with
him to Powel's Yalley, Virginia, where he grew up to
manhood.

The most of his education he received from an old
English gentleman by the name of Hodge, under whose
tuition he acquired a good knowledge of reading, writing,
and arithmetic. He received from the schools no further
preparation for either the business of the world or the
work of the ministry ; but, having obtained the key to all
knowledge — namely, reading — he constantly increased his
stock of ideas by his own unassisted efforts. He was
tolerably well informed upon general subjects, and could
write a very respectable article, as may be seen by refer-
ence to the Christian Becord, to which he was an occa-
sional contributor.

29

30 PIONEER PRE A CHER S.

From Virginia tlie wliole family emigrated to the West •
and settled in Wayne county, Kentucky, where, on the
5th of January, 1803, Elder Wright was married to Mis?
Peggy Wolfescale. She accompanied him but a short
distance on the journey of life, dying on the 12th of De-
cember, 1805, and leaving him with an infant daughter,
which he entrusted to the parents of its departed mother.

After this bereavement, he engaged for two years in
teaching school. At the expiration of this time be was
again joined in marriage to Miss Nancy Peleer, who, for
many years, proved a most excellent helpmate, ever ready,
with him, to make any sacrifice for the cause of Chris-
tianity. She also died, on the 29th of August, 1844; and
the following extract is from her obituary notice, written
by T. C. Johnson, and published in the Christian Record
for November of that year : '

" She diligently followed every good work. The ser-
vants of God were often refreshed at her house by her
hospitality. Saints always found her house their home ;
and sinners were so kindly treated by her as to endear
her to them all. In short, she was an affectionate wife, a
tender-hearted mother, an obliging and kind neighbor,
and a mother in Israel, whose death is felt, not only by
her afflicted relatives, but also by the Church and the
community in which she lived."

Late in the year 1807 — which was very soon after his
second marriage — he removed from Kentucky to Clark's
grant, Indiana Territory.

In August, 1808, he and his wife were immersed in the
Ohio river, by William Summers, of Kentucky. He im-
mediately united with the Baptist Church, and in the
latter part of the same year he began to preach. Be it
observed that this was fifty-four years ago — eight years
previous to the admission of the Territory as a State, and
long before the current Reformation wa^ heard of by the

JOHN WRIGHT. 31

inhabitants of the West. He must, therefore, have been
among the very first to break the stillness of Indiana's
forests with the glad tidings of salvation.

In January, 1810, he removed to Blue River, four miles
south of Salem, in what was then Harrison, but now
Washington county. There he entered a beautiful tract
of land; and, by much hard labor, opened an excellent
farm. In a short time his father moved into the same
neighborhood ; where, in 1810, they organized a congre-
gation of Dependent or Free Will Baptists.

About this time they experienced serious trouble with
the Indians ; and, while the energies of the nation were
directed against Great Britain, in the war of 1812, they
were compelled to protect themselves by forts from the
tomahawk and scalping-knife.

When peace and safety were restored, he entered again
with increased zeal into the work of the ministry. He
was assisted by his father, and a younger brother, Peter,
who was beginning to preach with considerable success.
The three Wrights exerted quite an influence in favor of
Christianity, and it was not long until they had organized
ten Baptist churches, which they formed into what was
called the Blue River Association.

From the very first, John Wright was of the opinion
that all human creeds are heretical and schismatical. He
was perhaps the first man in Indiana that took his po-
sition on the Bible alone; and there has not come after
him a more persistent contender for the word of God as
the only sufficient guide in religious matters. He labored
to destroy divisions, and promote union among all the
children of God ; and in this difficult yet most important
service he made his indelible mark. Though at first he
tolerated the term " Baptist" — it being natural to condemn
ourselves last — yet he afterwards waged a war of exter-
mination against all party names. This war was de-

32 PIONEER PRKACH KRS.

clared in the year 1819, when he offered, in the church at
Blue River, a resolution in favor of discarding their party
name, and calling themselves by some name authorized
in the Scriptures. As individuals, he was willing that
they should be called " Friends," " Disciples," or " Chris-
tians;" and, as a body, "the Church of Christ," or "the
Church of God." He opposed the term "Christian," as
applied to the Church, because it is not so applied in the
writings of the apostles.

The resolution was adopted with more unanimity than
was expected ; and the Baptist church has since been
known as the Church of Christ at Blue River. Having
agreed, also, to lay aside, as far as possible, their specu-
lative opinions and contradictory theories, they presumed
that they were prepared to plead consistently for Chris-
tian union, and to invite others to stand with them upon
the one broad and sure foundation. They then began in
earnest the work of reformation, and with such success that
by the year 1821 thefe was scarcely a Baptist church in
all that region. They all took upon them " that worthy
name," and converted their Association into an Annual
Meeting.

About this time a spirited controversy on the subject
of Trine Immersion, was going on among the Tunkcrs,
of whom there were some fifteen congregations in that
section of the country. The leading spirits in opposition
to that doctrine were Abram Kern of Indiana, and Peter
Hon of Kentucky. At first they contended against great
odds, but so many of their opponents came over to their
side that they finally gained a decisive victory in favor of
one immersion.

At the close of the contest, while both parties were ex-
hausted by the war, Elder Wright recommended to the
Annual Meeting that they should send a letter to the
Annual Conference of the Tunkers, proposing a union of

JOHN WRIGHT. 83

the two bodies on the Bible alone. The letter was written,
and John Wright, his brother Peter, and several others,
were appointed as messengers to convey it to the Con-
ference and there advocate the measures it proposed. So
successful was the expedition that at the first meeting the
union was permanently formed, the Tunkers being per-
suaded to call themselves Christians.

At the same annual meeting Elder Wright proposed a
correspondence with the Newlights, for the purpose of
forming with them a more perfect union. He was ap-
pointed to conduct the correspondence on the part of his
brethren, which he did with so much ability and discretion,
that a joint convention was assembled near Edinburg,
where the union was readily formed. Only one church in
all the vicinity refused to enter into the coalition, and it
soon died of chronic sectarianism.

A few years subsequent to this, the work of Refoi'mation
began to progress rapidly among the Regular Baptists of
the Silver Creek Association. This was, remotely, through
the influence of Alexander Campbell, but directly through
that of Absalom and J. T. Littell, and Mordecai Cole, the
leading spirits in that locality. Through their teaching
hundreds of individuals and sometimes whole churches
were renouncing all human creeds and coming out on the
Bible alone ; yet a shyness existed between them and those
who had previously done the same thing under the labors
of John Wright. The former, having held Calvinistic
opinions, stood aloof through fear of being called Arians;
while the latter feared to make any advances lest they
should be stigmatized as Campbellites. Thus the two par-
ties stood, when Elder Wright, braving the danger of
being denounced as a Campbellite, established a connection
between them by which the sentiments of each were com-
municated to the other. By this means it was soon
ascertained that they were all endeavoring to preach and

34 PIONEER PREACHERS.

practice the same things. The only important difference
between them was in regard to the de.sign of IJaptism, and
on this point Elder Wright yielded as soon as he was con-
vinced of his error. Through the inliuence of himself, his
brother Peter, Abram Kern, and others, on the part of
what was called the Annual Meeting of the Southern
District, which was composed of tho.se who had been Bap-
tists, Tunkers and Xewlights ; and through the efforts of
Mordecai Cole and the Littells, on the part of the Silver
Creek Association, a permanent union was formed be-
tween those two large and influential bodies of believers.
In consequence of this glorious movement, more than
three thousand struck hands in one day — not in person, but
through their, legal representatives, all agreeing to stand
together on the one foundation and to forget all minor
differences in their devotion to the great interests of the
Redeemer's kingdom. This was, perhaps, the greatest
achievement of Elder Wright's long and eventful life ; and
he deserves to be held in everlasting remembrance for his
love of truth rather than oi party, for his moral courage
in carrying out his convictions of right, and for the meek
and affectionate spirit which gave him such power in
uniting opposing sects and cementing them in love.

To the happy effects of this obliteration of party lines
he testified a few years afterward. In a communication
to the October number of the Christian Record for 1845,
he wrote as follows :

" Beloved brethren in the Lord : — Through the permis-
sion of our kind heavenly Father I have travelled through
many of the churches in the south part of the State, and
have been abundantly comforted in the society of our good
brethren in Christ. For many years we have seen many
who, like the Jews and Samaritans, had no religious deal-
ings : but when the gospel was preached by Peter to the
Jews according to his broad commission, about three

JOHN WRIGHT. 35

thousand joyfully received and obeyed the truth. And
when Philip, the evangelist, preached to the Samaritans,
they 'believed and were baptized both men and women.'
And when the same gospel was preached to the Gentiles
by Peter, they also believed and obeyed from the heart
the same divine form of doctrine. Thus we see believers
from all the sectarian parties of that age united in one
body in Christ : having laid aside their former prejudices
and hatred, together they put on Christ according to the
constitution of his kingdom ; there was no longer Jew,
Gentile, or Samaritan as formerly, but they were now all
partakers of the divine nature, were all made to drink into
one spirit, in short they all became children of God —
Christians.

" So it was in Southern Indiana : formerly we had Regu-
lar Baptists, separate baptists, German or Dunkard Bap-
tists, free will Baptists, christian connexion, or Newlights.
These societies in some respects were like the Jews and
Samaritans of old ; but the old gospel was preached among
these warring sects with great power and success. Much
of the partyism that existed was removed, and most of their
party names were done away. * * * Formerly we all had
in our respective churches much that was purely human;
but now, in the church of God, we have no need of the
'mourning bench,' 'the anxious seat,' or any other in-
stitution of man's device ; but in the church is the place
where the solemn feast of the Lord's body is celebrated,
and sincere worship is offered to the Father in spirit and
in truth."

It was not with the pen but with the tongue that his
influence was chiefly exerted. The preceding extract is,
perhaps, a fair specimen of his composition. The style,
the capitals, and the punctuation, indicate that it is a
genuine production of the unlettered pioneer.

At first it was prophesied that such a union could not

36 PIONEEU PREACHERS.

continue. This prediction grew out of the fact that the
materials had been collected from many different denomi-
nations : — Baptists, Xewlights, Tunkers, Methodists and
Presb^'terians. But a quarter of a century has passed
away, and the prophecy is not yet fulfilled. On the con-
trary, those who were young when the union was formed,
have, in their old age, almost forgotten that they ever
were divided.

Alas for the interests of Christ's kingdom, that race of
pi'ophets is not yet extinct I There are still those who
tell us that "men cannot all think alike, or belong to one
Church;" and who give thanks to God that there is a
variety of Churches, so that all may be accommodated.
If, in the consequent confusion, thousands of our fellows
should stumble over us into skepticism, and finally into
destruction and perdition, it is no matter, if only we can
all be "accommodated!" If Christ died for all, as the
apostle affirms, then all can belong to one Church ; other-
wise he would have built two or more. The Lord, by
the pen of his apostle, commands " all that in every place
call upon the name of Jesus Christ," to " all speak the
same thing, and to have no divisions among them." By
this and every other positive commandment stands the
Reformation, firm as the lone Elijah by the worship of
the living God. As it fearlessly advances, sectarianism
confronts it, saying, in the language of the wicked Ahab,
"Art thou he that Iroublrth Israel ?" It answers, in the
bold words of Elijah, " I have not troubled Israel, but
thou and thy father's house, in i\m\, ye have departed from
the commandments of the Lord.'''' All the day long, as
did those of old, these latter-day prophets have called
upon God to convert the world in their way, but he has
been deaf to all their cries. Now, therefore, in the even-
ing, the advocates of reform desire to call upon him ac-

JOHN WRIGHT. 37

cording to his will, confident, as was Elijah, that he will
heai' their cry and accept their sacrifice.

Besides his efforts to efiect a union of all God's people,
Elder Wright did much, in his lifetime, for the cause of
the Redeemer. By means of his farm in Washington
county he was able, without much labor, to make a com-
fortable living ; and, as he sought to lay up no treasure
on earth, he devoted the greater part of his time to the
work of the ministry. Through lack of records it is im-
possible to follow him from year to year, giving a detailed
account of his labors and successes in the gospel. Suf-
fice it to say, that for more than forty years he preached
much, and with good results, in Washington and several
other counties of southeastern Indiana. The people had
unbounded confidence in his piety and judgment, and
wherever he went they were to a great extent under his
influence.

On the death of his second wife, in 1844, he sold his
farm to his son Ransom, reserving one room of the house
for his occasional use during the remnant of his days.
Afterwards he spent nearly all his time among the breth-
ren, comforting, establishing, strengthening them.

In addition to his labors, he also sacrificed much for
the support of the gospel. In the good providence of
God, his father, step-mother, all of his brothers, sisters,
and children were zealous members of the Church of
Christ. His father and his four brothers — Peter, Levi,
Joshua, and Amos — were all preachers of the "repent-
ance and remission of sins" that began at Jerusalem. His
youngest son died on the 19th of ^N^ovember, 1843 ; and
Christianity had made bright his pathway to the tomb.
He therefore felt that he could never give too much in
support of that gospel which had given so much peace,
and joy, and hope to his family. Often did he borrow
money to defray his expenses to his appointments ; and
4

38 PIONEER PREACHERS.

sometimes, through the illiberality of tlie brethren, he was
compelled to resort to the same expedient in order to get
home. He used to purchase wine at high rates, and
carry it forty or fifty miles in his saddle-bags, in order that
he might show forth the Lord's death with his brethren.

During the first years of his ministry, he never so much
as expected any remuneration for his services ; for it was
a prominent article in the unwritten Baptist creed that
the preacher should do nothing for filthy lucre. By this
doctrine the generosity of the brethren was so stifled that
it has not yet recovered the healthy action it possessed in
apostolic times. Money was never the object for which
he toiled ; but he thankfully received, with an enlightened
conscience, whatever was offered, believing that, as he
loved to contribute, every other brother, who had the
cause near his heart, should enjoy the same privilege. As
heart and flesh failed him, the liberality of the churches
increased ; and, after his family had all begun life for
themselves, or passed away to the spirit land, he received
for his preaching what was amply suQicient to supj)ly all
his earthly wants.

He enjoyed excellent health until very near the close
of his pilgrimage ; and it was a saying with him that he
"never had a pain as long as his little finger." But,
though he lived many years, and rejoiced in them all, the
days of darkness were in reservation for him. In the
spring of 1850 he was seized with acute inflammation of
the stomach. The disease readily yielded to medical
treatment, and in a short time he resumed the Master's
work. In the fall of the same year it returned upon him
in a more violent and obstinate form, and he expressed
the conviction that his race was almost run.

He passed the winter with his son Jacob, at Salem,
and by the coming of spring he had so far recovered as
to be able to retairn home to his son Ramson's. Imme-

JOHN WRIGHT. 39

diately afterw.ards he grew worse, and began to sink
rapidly. His brother in the gospel, Dr. H. T. N. Bene-
dict, was called in ; but he could do no more than to com-
ort him in his afflictions by pointing him to his eternal
weight of glory.

His living children were all near him except his son
Jacob, who was preaching at New Albany. He was
summoned; and when he came his father said, "My son,
I am just waiting for my discharge." He seemed more
like one preparing to start on a long journey than one
about to experience the agony of death. He first spoke
to his family relative to some pecuniary matters. These
being disposed of to his satisfaction, he requested Dr.
Benedict to write his obituary notice, and also expressed
his desire that J. M. Mathes should preach his " Chris-
tian farewell," from Rev. xiv. 13. He observed that he
had lived in Washington county over forty years ; that
if he had in it an enemy he did not know it ; and that he
thought he could make one viore successful appeal to the
citizens, through " little Jimmy," as he called Elder
Mathes. In a few moments he said to J. L. Martin,
"Brother Lem, you will see to making my little house"
— meaning his coffin. He then remarked that he believed
he was ready to go — that he did not think of any thing
else. Presently he said to his son Jacob : " There is one
thing I had forgotten. Abram Kern and I were appointed
as messengers to write and convey a letter to the Annual
Meeting of Silver Creek District. I want you to write
the letter, and go with Brother Kern to introduce him,
for he will be a stranger there."

As he approached his dissolution, he conversed more
and more, exhorted those present to be faithful, and re-
peated several passages of Scripture — among them the
fifth of Corinthians, commencing, " For we know that if
our earthly house of this tabernacle were dissolved we

40 PIONEER PREACHERS.

have a building of God, a house not made with hands,
eternal in the heavens." After taking his final leave of
his faniilv and friends, he placed his hands across his
breast, closed his own eyes, and breathed softly and still
more softly until he fell into his last long sleep, without
the movement of a muscle, his lips remaining compres.'^ed,
his eyes closed, and his hands just as he had placed them.
Thus passed away from earth Elder John AVright, at eight
o'clock in the evening of May 2d, 1851 — aged 67 years,
6 months, and 26 days.

" Had the skeptic," says an eye-witness, "been privi-
leged to behold the triilmphant exit of this man of God,
his skepticism would have been blown away by the dying
breath of this aged, this devoted servant of our Divine
Redeemer."

Elder Wright was a tall, square-built man, of excellent
constitution and great physical power. Many were the
giant oaks that he felled to earth by the sturdy strokes
of his axe.

His mental powers were as good by nature as his phy-
sical : the disparity in their development was a necessity
of the times in which he lived. He possessed an iron
will, tempered even to flexibility by the spirit that was in
Christ.

His character was a most happy combination of "what-
soever things are true, whatsoever things are honest,
whatsoever things are just, whatsoever things are pure,
whatsoever things are lovely, whatsoever things are of
good report." He was an uncompromising advocate, a
bold and fearless defender of the truth ; yet he usually
employed the "soft answer" that turns away wrath, rather
than the " grievous words" which stir up strife.

As a speaker he was unpolished, not logical, but very
sympathetic. His own heart being full of love and fealty

JOHN WRIGHT, 41

to God, he induced the same feeling in the hearts of those
who heard him ; for, " as in water face answereth to face,
so the heart of man to man."

Uneducated and untaught in the art of speaking, his
useful career is a demonstration of the power of a holy
life. May his brilliant success in the gospel stimulate
all evangelists, of this more enlightened age, to combine
with their intellectual acumen the godliness of this de-
parted pioneer.

ABSALOM, AND JOHN T. LITTELL.

The subjects of tliis sketch were botli boru in Fayette
county, Pennsylvania — Absalom in the year 1788, and
John T. in 1790. Their parents were poor, and both
members of the Prcsl)yturian Church.

In 1799 their father, Absalom Littell, who was a soldier
in the Revolution, emigrated to what was then the far
West, and settled on the west side of Silver creek, in
Clark's grant, Northwestern Territory ; or, in what is
now Clark county, Indiana.

At that date there were but few " pale faces" in the
Territory, and no settlements between them and the
Rocky mountains, except a few French stations, or forts,
containing a small number of Americans. The great
West, that is now shaking the earth with its giant tread,
was then in its infancy, eager for new ideas, and more
susceptible than now of religious impressions. The influ-
ence of the Christian preacher in that day was, therefore,
like that of the parent over the child.

Before the advent of the school-teacher to that part of
the world, both Absalom and John T. had almost attained
to their majority ; hence they received but little instruc-
tion save that which was imparted in the domestic circle.
Yet, Jby their own exertions, they became tolerabl}^ well
informed ; and of the Holy Scriptures especially they
acquired a thorough and ready knowledge. Absalom,
being more fond of literary and scientific pursuits, became
the better scholar. He was well versed in ])arliamentary
rules, and none was more frequently called to preside
42

'Z^-^a-i—^^^

ABSALOM AND JOHN T. LITTELL. 43

over religious meetings. Though his own life was regu-
lated by the " perfect law of liberty," yet he had a respect-
able knowledge of the civil law ; and his judgment in
legal matters was as decisive as it was gratuitous. He
peaceably settled many controversies between his neigh-
bors, adjusting their differences with far more candor and
fairness than a fee-hunting attorney would have done.

As there were no schools, so there were no churches.
North of the Ohio river, and west of the Miami, not a
single Protestant spire was to be seen. With a few ex-
ceptions there were no songs save the savage chant that
led on the wai'-dauce ; no prayers, save those offered to
the Great Spirit under the shadows of the tall oaks.

" Then was the time
For those whom wisdom and whom nature charm,
To soar above this little scene of things ;
To tread low-thoughted vice beneath their feet ;
To soothe the throbbing passions into peace ;
And woo lone quiet in her silent walks."

It was not until the year 1*798 — a twelvemonth pre-
vious to the immigration of the Littells — that the first
Protestant congregation was organized in Indiana Terri-
tory. This was a Regular Baptist church composed of
four members, and established on the Philadelphia Con-
fession of Faith.

The organization was effected a few miles northeast
of the Littell settlement, but the first house of worship
was subsequently erected on the east bank of Silver creek,
near Mr. Littell's farm, where it became widely known as
the Regular Baptist church at Silver creek. There it
still stands, the oldest Protestant, and, perhaps, the first
Reformed, church in the State.

Immigrants arriving constantly, brought with them their
respective religious views, and it was not long until the

44 PIONEE 11 PREACH KRS.

people were favored with preaching by the representatives
of the several leading sects.

Absalom Littell, sen., being an elder in the Presbyterian
church, usually went with his family to that place of wor-
ship. Yet he was comparatively liberal in his views, and,
in' the absence of the Tresbyterian minister, he attended,
without partiality, the meetings of the various orders by
which he was surrounded. 13y this means his sons ac-
quired some knowledge of all the doctrines taught there-
about. Absalom was disposed to walk, if at all, in the
steps of his father's faith, while John T. soon became much
inclined toward the Baptists.

During the Indian troubles of 1811 and '12, Absalom
and his eldest brother, Amos, served in the army of General
Harrison ; while John T. and others rendered no less im-
portant service as home-guards. Block-houses were built,
sentinels posted, and every precaution taken to protect
the women and children in the absence of their husbands
and fathers. Amos was in the memorable battle of Tip-
pecanoe, and Absalom was among the forces that marched
to the relief of Fort Harrison, then in command of Lieuten-
ant— afterwards President — Taylor.

The return of peace found them all alive; and, the wea-
pons of war being cast aside, they turned their thoughts
gratefully toward Him who had safely led them through
so many dangers.

On the 27th of November, 1813, Amos united with the
Baptist church and was immer.-^ed in Silver creek. On
the 23d of July 1814, his example was followed by John
T. Absalom, being at that time more disposed to see the
world than to enter into the kingdom, travelled pretty
extensively in Indiana, Kentucky, Ohio, Pennsylvania, and
Virginia. He was present, however, at the baptism of
John T. ; but l)eing greatly prejudiced against immersion,
he stood afar off.

ABSALOM AND JOHN T. LITTELL. 45

In the summer of 1816, John T. began to preach ; and
such was his natural ability that he very soon became a
popular and most effective speaker.

Soon after his engaging in the work of the ministry, he
removed to the muddy fork of Silver creek where he, with
a few others from the old congregation, organized what is
still known as the Muddy Fork church.

In April, 1815, Absalom, having become tired of ram-
bling about, married, and settled down upon a small farm
which he had acquired means to purchase.
. Though he had been a young man of unexceptionable
morals; and although he had been a member of the church
from his earliest infancy; yet, strange to say, he had
never made a profession of religion ! It was this very
question of Infant Church-Membership, that caused him
to linger so long without the door of the kingdom. In
vain he read the Bible to find a firm support for the doc-
trine on which alone was suspended his hope of a glorious
immortality. In vain he searched through subtle disqui-
sitions on theology, in hope of finding a demonstration
of the validity of Infant Baptism. No writer, either sa-
cred or profane, satisfied him of the truth of that which he
desired most of all to believe, namely, that baptism came
in the room of circumcision. Loth as he was to abandon
this popular tradition, he was compelled to do so after a
careful re-examination of all the premises.

This stumbling-bloek being removed, he immediately
went forward in the plain path of obedience, and, on the
2nh of October, 1816, united with the Old Silver Creek
Church, being immersed at the same spot at which, a few
months before, he had witnessed, with so great mortifica-
tion, the baptism of his younger brother.

At the first approach of the ensuing winter, the icy
hand of death was laid upon his first-born. This sad dis-
pensation, as it may have been designed, drove him nearer

46 PIONEER PREACHERS.

tlic cross. Observing that every thing beautiful goes
down to the grave — that all things seen are temporal — he
began to direct his mind to those things which are eternal.
Anxious to devote his energies to the accomplishment of
permanent results, he thought seriously of preaching; but,
for a while, he was discouraged by the feeble efforts of
illiterate preachers whose only excuse for their ignorance
was the pretension that the}' were "called and sent."

On the 21st of the following April his wife also departed
this life, leaving to his care a helpless babe.

This second affliction disarranged all his earthh' plans.
In a short time he removed from his A\rm to New Albany,
where he engaged in mercantile business which proved to
be very profitable. lie also began to preach in the city
and vicinity ; and his first efforts were more acceptable
than he had hoped.

In September, 1818, while passing through Washington
county, he called by a house at the road-side to make some
inquiries as to his route. A young lady, whom he had
never seen before, having intelligently answered all his
questions, he took his leave. On the 18th of the next
November that same young lady, the daughter of John
Martin, sen., was Mrs. Littell. He was not a man who
baited long between two opinions respecting any matter.

Returning to New Albany, he continued to devote a
portion of his time to the work of the ministry ; and, in
January, 1820, he assisted in the organization of the first
Baptist (now Christian) church in that city. It seems
that on this occasion he departed from some of the land-
marks, regarded as sacred by his Baptist brethren. For,
being appointed to write and convey a letter to the Blue
River Association, asking for fellowship with the same,
and appearing before that body, as directed, he was
sharply questioned by those official guardians of the
interests of Zion. After a solemn conference, the assem-

ABSALOM, AND JOHN T. LITTELL. 4*1

bly asked him if he would, in the name of the church he
represented, renounce its faith, as embodied in the letter
which he had brought, and accept that of the Association
as set forth in its Articles of Faith ? This he refused to
do, and the infant church at New Albany was, therefore,
left to take care of itself. Such was the happy result
produced by supreme devotion to creeds.

However, the little flock in New Albany steadily grew
in number and in grace, visited as it was by several of the
more Hberal Baptist preachers ; but most of all by John
T. Littell, whose efforts on its behalf were unremitting.

On the 13th of June, 1820, a severe thunder-storm
passed over the city. The house of Elder A. Littell was
struck by lightning, by which his wife was felled to the
floor, and his only surviving child, the last of his first
family, was instantly killed.

This stroke of Divine Providence quite overcame him.
The face of the Lord seemed to be against him. Perhaps —
he thought — it was because he was not more completely
devoted to his service. ThereforS he closed out his stock
in trade, and returned to his farm in Clark county ; and
from that time his labors were far n^ore abundant, in the
Lord.

The little congregation in New Albany was cordially
received into the Silver Creek Association (formed in
1812) on the fourth Saturday of August, 1821. Then for
a little season they all dwelled together in unity, and
their Christian fellowship was " like the precious ointment
upon the head."

From that date, Absalom and John T. Littell were the
leading spirits in that portion of Indiana. Like Saul, the
son of Kish, ^^ from their shoulders and upivard they
■were higher than any of the people. "

For many years they annually, and by turns, wrote the
"circular letter;" preached the "introductory sermon;"

48 PION E ER PRE ACHERS.

presided over the Association ; and served tliat body in
the capacity of scribe.

In the year 182G, the Baptists having been greatly
multiplied, Elder A. Littell proposed the formation of a
new Association. As chairman of a committee he re-
ported a line of division ; which was agreed to ; and the
new Association was accordingly formed.

A little subsequent to this, southeastern Indiana was
liberally supplied with some pamphlets written by the
Rev. Daniel Parker of Illinois, in support of what was
called the " two-seed doctrine." For a while these docu-
ments created great excitement and drew away many
disciples after them. Absalom Littell sought several
opportunities of healing Mr. Parker, who also travelled
preaching — and having made himself well acquainted with
the gentleman's position, and having examined well the
different texts by which it was fortified, he determined to
bring on an engagement, and if possible, drive the enemy
from bis intrenchments.

The parties soon met at Corydon, Indiana, at which
place the Blue River Association had convened. It
pleased the Assembly to select A. Littell, Daniel Parker,
and a minister from Kentucky to fill the pulpit on Lord's-
da}'. The Kentuckian having spoken first. Elder Littell
followed, basing his remarks upon Peter's declaration
that " in every nation he that feareth him and worketh
righteousness is accepted of him." With this and many
other texts on his side, he felt that he went .forth, like
David, "in the name of the Lord of hosts;" and feeling
thus, he dealt a heavy\low upon the two-seed Goliath.

The meeting was held in a grove ; and just as he had
concluded his sermon a shower of rain dispersed the mul-
titude, and he was thus delivered from the shafts of his
adversary. By this attack, however, he lost favor with

ABSALOM, AND JOHN T. LITTELL. 49

many of his brethren, who had imbibed the two-seed
doctrine.

About this time the light of the Reformation began tr
dawn upon that portion of the State. The terms " Camp
bellism" and " Campbellite" began to be heard frequently
from the sacred desk, as well as in the family circle ; and
it was evident that a revolution in religious matters waf
near at hand. It was soon apparent, also, that hostilitie?
were to commence in the old Silver Creek church — that
there the first stone was to be cast at the old systems that
were doomed to destruction.

Many of the brethren, as the eyes of their understand
ing were opened, manifested less and less respect for the
Articles of Faith, until the creed party, unable longer tr
brook such contempt of the authority to which they bowed
their willing necks, ventured to ask, in the public assem
bly, "What was the faith of this church when it wa.s firs
organized'?" By reference to the church record it waS'
ascertained that it (the church) was established upon the
Philadelphia Confession of Faith. Having given this
plain hint as to the object to which all owed allegiance,
the orthodox party permitted a brief season of rest. But
seeing the joints of the old system opening wider and
wider, they determined once more to tighten the screws.

To this end they proposed that submission to the Con-
fession of Faith should he strictly regarded as a condition
of fellowship. This proposition met with strong oppo-
sition, and disturbed the peace of the church for a long
time.

Finally, a resolution was offered, demanding " to know
from this church whether she is governed by the Old and
New Testaments or by the Articles of Faith V (Church
Record.) This question, after a warm debate, was an-
swered as follows : " The church say, by the word of God.'"
CChurch Record.)
5

50 PIONE ER PR E ACn ERS.

This decision produced great excitement. Many of the
more zealous opposers of reform left the church, but their
places were soon filled ; for the conimuuitv, generally,
approved of the action by which the seccders were so
greatly offended.

Thus the Silver Creek church exchanged its human
for the Divine creed. But Elders Littell and their co-
adjutors had not yet clean escaped from the thraldom of
error. Though they had adopted the Bible as their rule
of faith and i)ractice, they were still subject to the rule
of the Association ; and they still adhered to many
practices for which they could not have produced a "thus
saith the Lord."

One would suppose that they would not have been long
in being freed, if they did not free themselves, from the
authority of the Association ; for, under ordinary circum-
stances, that body would not have tolerated such an act,
on the part of a congregation, as the open renouncement
of the Confession of Faith. As it was, however, the
Littells held the reins ; and, by the exercise of discretion
and a spirit of forbearance and conciliation, they easily
thwarted the efi'orts of all such as desired their excom-
munication. The subject was brought before the Associ-
ation at its next session in New Albany ; but the excite-
ment passed away for that time without any serious
consequences.

The exercises of that session wore also enlivened by a
revival of the two-seed theory. An aged brother from
the Blue Biver Association being appointed to preach,
began his discourse, very properly, with an apology for
his ignorance, adding, for the encouragement of his hear-
ers, that as the Lord would give to him so would he give
to them. He (or he and the Lord, as he would have
people believe) then proceeded to elucidate the two-seed
doctrine ! His speech had a powerful eflFect on the large

ABSALOM, AND JOHN T. MTTELL. 51

A,udieni.x. -so powerful, indeed, that it moved many into
the streets and to their liomes.

After it was all over, an old brother, whose speech be-
trayed the dialect as well as the penetration of the Yankee,
observed, that " all preachers of that kind would soon die
off, and that the Lord xoould make no more on 'ewi."

The prediction was in a measure verified ; for from that
time the favorite dogma of Elder Parker gradually waned,
until it was no longer a matter of controversy.

For a few years subsequent to this, matters went on
peaceably, being conducted in the spirit of compromise.
The Baptists tolerated the abnormal views of those who
were almost Reformers ; and the Reformers, in turn,
yielded to some of the peculiar views and practices of the
Baptists. But each party became more and more posi-
tive in the advocacy of their respective tenets, until a
filnal separation could no longer be averted. This took
place first in the congregation at New Albany, in the year
1835 ; and soon afterwards in all the churches throughout
that portion of the State.

The Reformers, in all cases, opposed division ; and did
all in their power to persuade their disquieted brethren
to accept the word of God as their only rule of faith and
practice. This the Baptists would not do ; but, as soon
as they found themselves in the minority, they chose
rather to withdraw themselves, and have no further fel-
lowship with what they regarded as " the unfruitful works
of darkness."

With respect to those who continued in the " perfect
law of liberty," the Association of 1835 was the last.
From that time they held an Annual Meeting, not to form
or amend constitutions ; enact laws for the government
of the church; or, in any way, to "lord it over God's
heritage ;" biit to hear encouraging reports from the
various churches ; to worship the Lord in the " beauty

52 PI ON EER PR E ACH ERS.

of holiness;" and to consider how they might most pro-
mote the interests of the Redeemer's kingdom.

Such was the introduction of primitive Christianity
within the bounds of the old Silver Creek Association ;
und such was, briefly, the part taken by the Elders Littell
in that important movement.

All the elements of discord having been eliminated,
the disciples dwelt together in unity under the mild sceptre
of the Prince of Peace ; and, on every hand, they were
greatly multiplied.

John T. Littell, with unflagging zeal, continued to
t^vangelize for many years, baptizing a great number of
disciples, of whom be kept no record. Among tlie num-
ber were eleven of his own children ; and, since his de-
cease, the remaining one has entered into the kingdom.
Two of his sons — Milburn and John T., jr. — are success-
ful preachers ; and a third son — Maxwell — is an occasional
laborer "in word and doctrine."

Returning indisposed from one of his tours, on the
11th of February, 1848, he observed to his family that he
had Jilled his last outstanding appointment — a thing which
he had not done before in thirty years. It was a singular
fact, in view of the sad event which so suddenly followed.
Always punctual in filling his appointments, it seems that
even death itself was not permitted to infringe upon so
good a habit.

Having taken some refreshments, he lay down before
the fire to rest. In a few minutes he made a sudden
effort to rise; rested a moment on his elbow; exclaimed
" I am dying ;" and almost instantly expired. Thus he
illustrated the great truth which he had so often endea-
vored to enforce, namely, that " in the midst of life we
are in death."

The following short extract is from his obituary notice,
which appeared in the Christian Eccord for March, 1848 •

ABSALOM, AND JOHN T. LITTELL. 53

" This good brother and affectionate elder has labored
hard for his Lord and his numerous family for about forty
years, I hav^e thought that I never knew a man who
loved the Bible more ardently than he. He has endured
many hardships for the truth's sake. He plead the cause
of the Bible alone in all matters of religion, and of the
union of all Christians on the Bible, for some twenty
years. But he has gone to 'rest from his labors; and
his works do follow him.' "

Elder John Thompson Littell was a great man, physi-
cally, intellectually, morally. Had his mental been de-
veloped like his physical and moral powers, he would
have been almost " perfect, thoroughly furnished unto all
good works." His stature exceeded six feet; and his
weight was more than two hundred pounds. He had
dark hair ; a large, well-shaped head ; keen, blue, speak-
ing eyes ; a prominent nose ; a mouth that seemed made
for noble speech ; and a broad, open face, expressive of
every quick sensation.

He was a natural orator — clear in argument ; powerful
in exhortation ; in manner positive, if not dogmatical.
Education was all he lacked to make his name as familiar
to the nation as it was to the little circle in which he
lived, moved, and died. He was of a gentle and affec-
tionate spirit, full of vivacity and most excellent humor.
Seventy times seven, if his brother sinned against him,
seventy times seven could he forgive him, on the legiti-
mate condition of repentance. This trait of his charac-
ter, as well as the severe and peculiar manner in which
he sometimes put to shame the enemies of truth, was
clearly exhibited in an incident which certainly occurred
at or near Salem.

He was preaching to a large congregation in the presence
of a certain minister whose name and order shall be mer-
cifully concealed. In discussing some point relative to

54 PIONEER PREACHERS.

Baptism, he made a quotation from Wesley's Doctrinal
Tracts, remarking — as if fearful he liad not given it irr-
hatim — that if he had not quoted fairly he hoped he might
be corrected. The unsuspecting preacher instantly cried
out, " I unhesitatingly affirm that the passage does not
read that way." " Well, well," said Elder Littell, witii the
greatest sangfroid, " we will read it as it is." Suiting the
action to the word, he drew from his pocket a copy of the
"Tracts;" and read the passage which, as he knew very
well, was precisely as he had quoted it. Nothing daunted,
the preacher took the book ; and gave the audience a
different reading. At the request of Elder Littell a small
boy then came forward ; and again read the passage as it
was. This settled the controversy ; and the discourse
was resumed as if nothing had happened.

When the speaker concluded, the convicted preacher
asked leave to make a few remarks. Being politely as-
sured that he should have perfect liberty, he arose and
spoke substantially as follows : — " I confess," said he,
" that, under the excitement of the moment and the bad
feeling that then possessed me, I read the passage wrong ;
and I pray God to forgive me." "Amen," said Elder
Littell ; and those who knew him did not doubt that the
response came from the bottom of his heart.

Though on all occasions he occupied a conspicuous
place among his brethren ; yet he never thrust himself
into the highest seat; but was always meek and unas-
suming.

Living in a controversial age, he was, necessarily, some-
what doctrinal ; but, in the main, his discourses were
eminently practical. When the occasion demanded it, he
could wield the sword of the Spirit with a strong and
skillful hand ; but he was more inclined to provoke his
brethren to love and to good works ; and most successful
in persuading sinners to lay hold on the hope which he

ABSALOM, AND JOHN T. LITTELL. 55

eloquently set before them. Christianity in practice, was
the great object for which he strove.

Like all other men he doubtless had his faults ; but in
most things he might well have said to his brethren, "be
ye followers of me ;" for he followed Christ. But

" No further seek liis merits to disclose,

Or draw his frailties from their dread abode —
There they alike iu trembling hope repose —
The bosom of his father and his God."

After the death of John T., his brother Absalom con-
tinued to labor in the gospel as in former years. Finally,
however, the infirmities of advancing age compelled him
to economize his strength ; and during the last years of
his life he accomplished comparatively but little in the
work of the ministry. Yet the spirit was willing; though
the flesh was weak. The sickle was still keen as ever ;
but the power that wielded it was failing.

The nearer he approached the grave the more ardently
he desired the steadfastness of the disciples ; and among
the last words he ever wrote, were the following addressed
to his " dear brethren."

" Permit an old brother in the 7 4th year of his age, to
say to his younger brethren, and to all : Sufi'er no strife
to rise up among you. Abstain from all appearance of
evil. And the very God of peace sanctify you wholly ;
and I pray God your whole spirit and soul and body be
preserved blameless unto the coming of our Lord Jesus
Christ."

On the 11th of May, 1862, at 9 o'clock, P. M., be
breathed his last. Conscious of his approaching dissolu-
tion, he assured those present that death had no terrors ;
and that he "died only to live." His remains were fol-
lowed by a long procession to their resting place, in the
quiet old church-yard near Hamburg, where they await,

56 P I O N E E R r R K A r n E R s.

in pprtff, tlip " v.iiiv of tlio airhangt'l and the trump of
God."

In ajjpcarance and character, Elder Absalom Littell was
much like his brother, John T. Born of the same parents ;
rocked in the same cradle ; hushed by the same lullabies ;
sent to the same schools ; baptized in the same stream ;
and preachers of the same gospel, which changes men into
the same image ; they could not well be so dissimilar as
to afibrd materials for two separate and distinct sketches.

Absalom was, however, somewhat larger than his bro-
ther; and he was regarded by many as correspondingly
superior in point of intellect. But the difference of ability
was rather the result of education than of any partiality
on the part of nature.

As an orator he was inferior, though he spoke readily,
forcibly, and to the point. Their sermons were similar in
character ; and were usually directed to the same end.

Absalom always conducted himself with gravity be-
coming his office ; yet he too was most richly endowed
with the faculty of wit, and with that cheerful disposition
which "doeth good like a medicine." In a little circle
of old friends, he was as agreeable as he was happy.

In the church and before the world, they manifested the
same spirit ; for both had "the spirit of Christ."

Such were those two distinguislied pioneers ; and such
the part they acted in establishing the " ancient order of
things" in the commonwealth of Indiana. It is necessary
to add only two borrowed lines, expressive, no doubt, of
the feeling with which every Christian reader will reach
the end of this brief and imperfect sketch :

"Those suns are set,
0 rise some other such."

<>^/n^ ^n^/l^ erf

JOSEPH HOSTETLER

The subject of this sketch was born in Shelby county,
Kentucky, February 2'7th, 1197. His father and grand-
father were natives of Pennsylvania; but his great-grand-
father was born in Germany, near the Rhine. His mo-
ther, Agnes, was the daughter of Anthony Hardman, about
whose ancestry nothing is known.

About the year 1795 his parents emigrated from Penn-
sylvania, and settled in Shelby county, Kentucky. Though
no longer in a German settlement, they still retained in
their family the German language ; and Elder Hostetler
distinctly remembers the difficulties he encountered in ac-
quiring the rudiments of the English.

When in his seventh year he entered a common school,
kept by a queer little Englishman of strong Roman Catho-
lic proclivities, though a member of the Episcopal church.
Intoxicating beverages were then freely used by people
of both sexes ; and, in this particular, the school-master
was wholly conformed to the world. Yet he maintained
inviolate the form of godliness ; and, on every Friday af-
ternoon, required his pupils to form in a circle about him
and repeat after him, with great solemnity, the Lord's
Prayer and the Apostles' Creed !

To this school he was sent three months each year until
he was twelve years old. By this means he acquired the
arts of reading and penmanship ; and also completed the
arithemetical course, which extended only to "the Single
Rule of Three." Except the medical lectures, which he
57

58 r 1 O N E E R 1' U E A CII E R S .

subse(juently attoiuk'il, tin's was all the instructJon ho ever
received at school.

His parents were both exemplary members of the Ger-
man liaptist or Tunker* clmreh, which, even at that early
period, had adopted the New Testament as its only book
of discipline. It was their chief care to bring up their
children in the nurture and admonition of the Lord ; and
the mother, especially, spared no pains in teachinp: her
little ones to pray ; and in instructing them in what she
conceived to be the doctrine of Christ.

Under her teaching, Joseph became greatly interested
in reading the scriptural account of patriarchs and pro-
phets ; and often did he pray to be like little Samuel, or
like faithful Abraham, who " w^as called the friend of
God."

Along with these wholesome lessons, many supersti-
tious notions were inculcated by an old German woman,
who came frequently to his father's house and related
frightful stories about ghosts, witches, hobgoblins, etc.
Each of these served " to point a moral;" and all together
deeply imjjressed him with the reality of a future state
and the awful penalties visited upon evil-doers.

It was to be supposed that one brought up under such
circumstances would readily w^alk in the way of the
righteous. But he was naturally of a very mischievous
disposition ; at times highly passionate ; and " as prone
to evil as the sparks to fly upward." When, therefore,
he grew older and became less in the presence of his
parents, he often set at naught all their counsel to walk
in the counsel of the ungodly.

In the winter of 1810-11 there occurred, in his native
county, a great revival, which, beginning among the
Calvinistic Baptists, soon extended to the Methodists and
Tunkers. His grandfather and his uncle Adam Ilostetler

* Commonly, but improperly, called " Dunkard."

JOSEPH HOSTETLER. 59

were the principal Tunkcr preachers, the former speaking
in German, the latter in English. Under their earnest
preaching and the excitement that generally prevailed,
his early religious feelings were revived ; and, but for the
intervention of his parents, he would have covenanted to
walk in a new life. They, however, thought him too
young; and prevailed upon him to postpone for a brief
period his union with the church.

In the mean time he listened to the several surrounding
sects ; and his faith was not a little shaken by their con-
tradictory teaching.

Finally he heard one of his schoolmates relate to the
Calvinistic Baptists an " experience," which, it seems,
ought to be incorporated in his history, because it exerted
a powerful influence on his life, and because it is a valua-
ble though sad exponent of the religion of those times.
When asked to describe the work of grace upon his
heart, the poor lad sobbingly rephed, " I don't know as I
has any works of grace to tell. I is a poor sinner."
" Do you believe in Christ ?" said the blind leader of the
blind. " O yes, ever sence I can recollect," answered the
boy. Being asked if, when he found himself a sinner, he
had dreamed any thing remarkable, he proceeded to relate,
in substance, the following :

He said that he had retired, as usual, in great distress
of mind ; and had dreamed that as he was going he knew
not whither, the devil met him in the way, seized upon
him, and was hurrying him off toward hell : that having
been conveyed a great way, and thinking himself lost
forever, a young man met them, and rescued him from
the grasp of the destroyer ; and that on being thus libe-
rated he had awoke in a transport of joy. At this point
a gray -haired deacon sprang to his feet with a shout.
" Brethren," said he, " I've been a Baptist for twenty-five
year, and ef ever I heerd a experience o' true grace this

60 PIONEER PREACHERS.

bov has giv' us one. So it is with all poor sinners — they
are going they know not where tell the Lord meets 'em
as he did this boy. I can interpret his dream — he's
'powerfully converted.' Glory to God." This was the
opinion of the church, and they received the young candi-
date into their fellowship, without a dissenting voice.

Hearing this experience, and reflecting on the fact that
such dreams were the only foundation of the hope of hun-
dreds, he became skeptical ; banished all thoughts of reli-
gion ; and was soon regarded as a ring-leader among the
" rude fellows of the baser sort." Among these he was a
kind of clown, who, after attending a meeting, would, for
the amusement of his companions, and with mock so-
lemnity, reproduce the sermon in substance, tone, and
gesture.

Subsequently, through the efforts of his uncle Adam,
he was induced to "ponder the path of his feet." He
grew more serious ; read the Bible through ; and became
convinced that his skepticism was based, not on the
Scriptures, but on the contradictory theories and absurd
speculations of professed Christians.

This conclusion reached, he again became a seeker ;
but the " whisper of peace," as formerly, strangely delayed
its coming.

Finally he discovered by his own reading what the lu<-
liever must do to be saved. He revealed his discovery
to his uncle, who at once accepted his views and on the
next Lord's day taught the people openly that they should
repent; confess the Lord Jesus; and be baptized in His
name "for the remission of sins." On that day Elder
Hostetler — then in his nineteenth year — made the good
confession and was immersed into the "one body."

Though he took this one proper step, yet he by no
means comprehended clearly the Christian system, nor did
he at that time realize the importance of the diflerence he

JOSEPH HOSTETLER. 61

had discovered between it and the systems commonly
taught. On this account he drifted heedlessly with the
popular tide ; until he was again borne far away from the
faith of the gospel.

Immediately after his immersion he began to take part
with his brethren in prayer and exhortation, and to labor
for the reformation of his wicked associates, some of
whom are indebted to him, under God, for their hope of
eternal life.

About this time a wealthy speculator in lands, whom
he attended during a protracted illness at his father's
house, gratefully offered to give him a classical education,
upon the single condition that, for one year immediately
after his graduation, he should remain, as a tutor, in his
patron's family. The proposition he gladly accepted, for
from a child he had thirsted for "the Pierian spring."
But to his great mortification his father positively forbade
him from entering into any such arrangement : alleging
that " high larnin" only fitted a man to be a villain ; and
that he might as well sell his soul to the devil at once, for
no lawyer could ever gain admission to the kingdom of
God!

This cherished design thus thwarted, he turned his
thoughts into a different channel ; and, on the 20th of
July, 1816, was married to a pious sisteK. who still sur-
vives.

Shortly after this event he was authorized, by the con-
gregation of which he was a member, to preach the gos-
pel and baptize believers according to the custom of the
Tunker church. His uncle being absent for the most part,
he at once assumed the principal care of the home church ;
and in a short time he accompanied his kinsman on a
preaching tour through the counties of Nelson, Franklin,
Washington, Mercer, Casey, Nicolas, and Fleming.

His ministry was fruitful from the very first, on which
6

62 PIONEER PREACHERS,

account, as well as by the expressions of his friends, he was
greatly encouraged.

In the fall of 1817, he removed to Washington county,
Indiana. Settling upon a tract of uncleared land, he de-
voted the most of his time and energies to the opening out
of a farm ; yet on Lord's-days, and usually on two even-
ings each week, he proclaimed all he knew of the gospel.
Being yet in his minority he was denominated "the boy
preacher." This appellation usually attracted a large
audience ; and, even at that early period, his influence as
a preacher began to be felt.

In the Spring of 1819, he removed to Orange county,
near Orleans, and again settled in the woods. Here also
he worked hard by day; and at night was equally diligent
in the study of the Bible and an English dictionary, which
two volumes made up the greater part of his library.

Though he occasionally went into Lawrence county, yet
his labors were for the most part confined to Orange; and
in the fall of 1819 he and Elder John Kibble organized in
his neighborhood, and on the foundation of apostles and
prophets, a church of some thirty members. This was
the origin of what is now known as Old Liberty church —
one of the oldest, firmest, and most flourishing in the
state.

One night in August of the next year he dreamed that
he saw on the farther side of a river, a large field of wheat
and several persons importuning him to come over and
help them harvest. As dreams were then of great sig-
nificance in matters of religion, he inferred from this one
that God had called him to preach the gospel in the region
beyond White River. lie was not disobedient unto what
he supposed " the heavenly vision," but set out straight-
way for the field indicated.

The first man — a blacksmith — to whom he revealed the
object of his mission, said to him, " Sir, you have come to

JOSEPH HOSTETLER. 63

a poor place for your business. I have not been to meet-
ing in four years." Yet, commencing at that man's house
he preached at several points in that imaginary Macedo-
nia, everywhere relating his dream, which made a deep
and solemn impression upon the people ; because it led
them to believe that God had been mindful of them and
had sent his servant to warn them. Having immersed
eight persons and left appointments to preach again at
each point in four weeks, he returned home.

On his next visit he immersed about twenty, among
whom were the smith's wife and daughter ; and a short
time afterward a church was organized near Abraham
Kern's, in Lawrence county.

This year (1820) the Tunker churches in Indiana and
Kentucky determined to form a separate Association, be-
ing unwilling to conform to all the rules observed by the
brethren in Ohio, Pennsylvania and other states. On a
specified day the delegates met, organized, and proceeded
to enact new laws for the government of the church.
Against this action Elder Hostetler, John Ribble of Salem,
and Peter Hon of Kentucky, solemnly, but vainly, pro-
tested. "Old men for counsel, young men for war," said
the venerable controllers of that ecclesiastical body.

The following year this Association met at Old Liberty,
at which session Elder Hostetler was regularly ordained
as a minister of the grace of God.

As a part of the ceremony his uncle Adam presented
him a small Bible, saying, ''Preach and practice only ivhat
you find in this Holy Book.^^ This remark, made at that
solemn moment when he was on his knees before his
Maker, deeply impressed him with a sense of his respon-
sibility. Hitherto he had humbly submitted to the dictum
of those who had the rule over him, and had felt that they
were chiefly responsible for his ministerial action. But
now he realized for the first time that it was his duty to

64 PIONEER PREACHERS.

stiidy to show himself a workman approved vnto God, and
that to his own Master he shoukl stand or fall. Hence he
applied himself more closely than ever before to the study
of the Scriptures ; and he was not long in discovering
radical diflerences between the church described by the
apostles and the various religious organisms by which he
was surrounded.

Pursuing the subject of creeds, he perceived that their
number constant]}' decreased in each preceding age, until,
arriving at the apostolic period, he found but " o?!e Lord,
and the name one^ By this fact his confidence in the
popular systems of religion was greatly shaken ; yet he
quietly adhered to the cluirch of his fathers for two or
three years, during which period he baptized about as
many hundred persons.

But the eyes of his understanding were being gradually
opened ; and his preaching was becoming more and more
in accordance with the oracles of God ; so much so,
indeed, that, at the session of the Association in 1825, he
was accused, by some of his brethren, of disseminating
heterodox opinions. No decisive action, however, was
then taken against him ; and he continued to preach
during another year, with more and more freedom from
all human authority.

In the mean time, the first volume of the Christian
Baptist fell into his hands. This he read with eagerness
though not with entire approbation ; for being yet identi-
fied with a sect he felt that the blows descended too fast
and too heavily. But still the light entered ; the faith
once delivered to the saints and long obscured by the
traditions of men, became more and more apparent ;
objections to creeds and sects continued to be multiplied;
until he found it impossible longer to refrain from a full
and public avowal of his sentiments. According!}' in the
spring of 1826, he gave notice that, on a certain day, ho

JOSEPH HOST ETLER. 65

would preach at Orleans on the subject of prinaitive
Christianity. The news was carried far and wide ; ex-
pectation was on tip-toe ; and on the appointed day
about a thousand persons, including several of the preach-
ers of that section, assembled to hear the promised dis-
course. He spoke for an hour and a half from that pro-
position which affirms that " the disciples were called
Christians first in Antioch," discussing,

I. The Name.

II. The Manner of becoming a Disciple.

III. Creeds.

It was a day of great excitement. After he concluded
the people were seen in groups earnestly discussing the
merits of the anomalous discourse. Though many doubted,
not a few were convinced that Elder Hostetler had shown
them a "more excellent way." The preachers present
attempted no reply ; but adopted a policy which was
then, and still is, more effective than a manly opposition.
" Oh," said they, " what a great pity that one so young,
so useful, and so promising, should thus destroy his
influence by bringing in damnable heresies and attempting
to change the customs of our fathers." "You ought,"
said they to his brethren, " to talk to him ; and unless he
recant you should bring him before the proper authorities
and expel him." This advice was listened to; and he
was accordingly notified that at the next meeting of the
Association he would be required to answer to the charge
of heresy.

In the mean time, desiring that all his brethren should
understand clearly the things whereof he was accused, he
visited all the churches that were to have a voice at his
trial ; proclaimed to them the ancient gospel ; and bap-
tized about a hundred, who gladly received the word.

Thus did God cause even the wrath of man to praise
him.

66 PIONEER PREACHERS.

When the day of this trial came he made an able
defense, showing that he opposed no practice for which
the word of God furnished either precept or example ;
that he had taught only what was clearly expressed in
words which the Holy Spirit teacheth ; that he had ex-
horted to no duty not enjoined by the apostles ; and that
he had only repeated to the people the exceeding great
and precious promises of God, assuring them that Ue is
faithful that promised. In conclusion he referred to the
intolerance of all creed-makers, and to the long list of
martyrs that have been " beheaded for the witness of
Jesus," asking his brethren if, actuated by the same
spirit, they were willing to give their voices against him-
" No, no," was the audible response ; and a vote being
taken, all but five were found to be in his favor. Thus
he escaped excommunication ; and, in escaping, he made
more proselytes to primitive Christianity than he had
ever before done in one day.

So great was the confidence reposed in him that his
brethren appointed him to deliver the annual sermon at
the convening of the next Association. Seeing this, he
said to himself, " This day death passed upon this eccle-
siastical body. About this time next year it will breathe
its last ; and my discourse shall be its funeral."

Such was, indeed, the case. Public sentiment rapidly
underwent a change in favor of the Bible as the only plat-
form on which all Christians could and should unite; and
when the Association came together there were present
delegates from the Dependent Baptists and the Old Chris-
tian Body, or Newlights, duly empowered to co-operate
with them, the Tunkers, in forming a union of the three
parties upon the foundation of apostles and prophets.

In this important movement they were successful. With
few exceptions, all the churches of each sect throughuut
south-eastern Indiana, came promptly into the Reforma-

.T () S E r II H 0 S T E T L E R . 6t

tion. Party names, and unauthorizprl apsemblies such as
were their Conferences and Associations, were dispensed
with ; and Christ became " all and in all."

From this date (1828) Elder Hostetler is to be reckoned
among the public advocates of the current Reformation.

The year 1828 was fixed in his memory by other and
sadder events. He was brought to death's door by a fever
which seized upon him while on a preaching tour to Ken-
tucky. He recovered ; but two of his brothers were sud-
denly cut down, each leaving a widow and three children
who became, to some extent, dependent upon him.

Depressed by these afflictions of Providence, and to
better provide for his family and, if need be, for the families
of his deceased brothers, he turned his attention to the
study of medicine. During the year, therefore, he travelled
but little and enlisted but few soldiers in the army of the
Lord.

During the summer of 1829 he and Elder Peter Hon
travelled extensively and preached the gospel with great
success. They visited Oldham, Nicolas, Bourbon, Mont-
gomery, and Fleming counties, Kentucky ; Highland
county, Ohio; and Lawrence, Harrison, Clarke, and Jack-
son counties, Indiana. They were frequently engaged in
protracted meetings and they closed their labors for that
year with about four hundred additions to the rapidly-in-
creasing number of the disciples.

The next year he and Elder Hon revisited nearly all the
churches for which they had preached the year before ;
held meetings at several other points; and brought, in all,
about five hundred persons to the obedience of the faith.

In the Spring of 1832 he removed to Illinois and settled
not far from Decatur. There he performed hard labor as
a pioneer preacher as well as pioneer farmer ; for the pub-
lic mind was in a worse condition to receive the "incor-
ruptible seed" than was the natural prairie to receive the

68 PIONEER PK EACH EUS.

corruptible seed. During his first Suruuicr in that place
he ininiersed some fifty persons ; and in October he or-
ganized, near home, a church of fourteen members, which
included more than half of the adults in the neighborhood.
The church still exists, having now more than one hundred
communicants.

Among the first and principal points at which he
preached was Decatur, where he encountered the Metho-
dists and Cumberland Presbyterians in force. They bit-
terly denounced his teaching as Campbellism, Romanism,
Infidelity, etc., yet the people believed and were baptized;
and in 1833 he organized what is still the church of Christ
at Decatur.

The same year he went into McLean and Sangamon
counties, where he baptized a considerable number ; or-
ganized one new church ; and brought into the Reforma-
tion a small congregation of his former Tunker brethren,
who were still clinging to the traditions of the fathers.

In the spring of 1834 he removed to Decatur and en-
gaged in the practice of medicine, though he still continued
to preach with tolerable success. Among his proselytes
W'as a Baptist preacher by the name of Bushrod Henry,
who has since established a numl>er of flourishing churches
in Moultrie and Shelby counties, and rendered other im-
portant service in the cause of the Reformation.

In May, 1836, he returned to Indiana and settled on
another tract of unimproved land near Bedford, in Law-
rence county.

In September following, he attended once more the An-
nual Meeting, held near Salem ; and enjoyed a happy re-
union with many of his former yoke-fellows. Hundreds
of people were in attendance, many of whom camped upon
the ground; and after several days of refreshing the meet-
ing closed with some sixty additions to be saved. Among
these were fourteen young ladies who, dressed in white,

JOSEPH HOSTETLER. 69

walked out together iuto the stream where they were im-
mersed by Elder Hostetler.

Elder Jacob Wright stood on the shore, watch in hand,
and when they had all come up out of the water, he an-
nounced with a loud voice that the baptizing had occupied
just fifteen minutes. He added that he had never seen
as many sprinkled in so short a time ; and that he hoped
the scene just witnessed would convince all present that
it was not impossible for the three thousand to be im-
mersed on the day of Pentecost.

Elder Hostetler, sometimes assisted by Elder William
Newland and others, held additional meetings this year at
White River Union, Salt Creek and other points, baptizing
in all about three hundred persons.

From 1838 to 1842 he devoted a portion of his time to
teaching classes in English Grammar, a respectable know-
ledge of which he had acquired from a book presented him
by a friend. In this respect he may be honorably con-
trasted with most uneducated preachers who, all their
lives, trample under foot the laws of syntax rather than
address themselves to the work of self-instruction.

Teaching, however, was never permitted to interfere
seriously with his duties as an evangelist; and during the
greater portion of his time he continued to preach the
gospel to the churches in Lawrence and the adjacent
counties, baptizing never less than a hundred, and some-
times as many as five hundred per annum.

In addition to his other labors in 1842, he held two
debates with Mormon preachers, which sect, about that
time, made a strong effort to gain a footing in Indiana.
With the assistance of Elder J. M. Mathes, he also wrote
and published, that year, a small pamphlet entitled
" Calumnies Refuted." This pamphlet was in reply to
another, entitled " CampbelHsm Exposed," which other
was published by a Methodist preacher by the name of

10 PION EER PR E AC H ERS.

Holiday. Many copies of the two little works were
stitched together by the Christians and circulated among
the Methodists.

During the greater part of the year 1843 he labored as an
evangelist in CMark and Scott counties, discipling some,
but mainly endeavoring to revive and instruct the churches.
It seems that in some of these were entertained singular
views of Christian obligations, one of which was that it
was the duty only of elders to pay the evangelists that
came among them ! The bishops, it was held, were com-
manded to "feed the flock of God;" and this they must
do in person or provide food at their own expense.
Under such circumstances he received but little support ;
and his services being required in other and more pro-
mising fields of labor, he left the brethren of that locality
to eat the fruit of their own way. But this error, not
being embalmed in a creed, soon vanished away; and the
few that had held it, began to manifest proper zeal and
liberality in behalf of the gospel.

The progress of the truth was greatly retarded by the
political campaign of 1844, yet Elder Hostetler turned a
few from the darkness of sin or of mystic Babylon to
" the light of the glorious gospel of Christ."

In the Fall of that year he consulted his memoranda and
notes of travel ; and found that he had, in the course of
his ministry, baptized over three thousand persons, and
that he had spent more than a thousand dollars in the
service for which he had received from his brethren less
than half that amount. That he was able to do this is
owing to the fact that his family as well as himself were
industrious and economical ; and that he was very for-
tunate in his business transactions. He has acquired the
most of his earthly possessions — and they are amply suffi-
cient for the wants of his old age — by buying wild lands,
clearing them up ; and selling them at greatly advanced

JOSEPH HOSTETLEE. 1J

prices. In all tilings he seems to have been the man of
whom it was said, " whatsoever he doeth shall prosper."

In 1845 the even tenor of his way was again inter-
rupted by a debate which took place near Fayetteville, in
Lawrence county. His opponent was the Rev. Mr. Forbes
of the M. E. church.

In 1849 he purchased two thousand acres of land in
"Wisconsin, to which state he removed and entered into
the practice of medicine. But he still continued to preach
as formerly, and, in a short time, established two churches,
which were among the first in the far north-west.

In 1855 he returned to Salem, Indiana, where he con-
tinued to reside for several years, preaching the gospel
with wonted success throughout Washington and the sur-
rounding counties. Among other points he visited Sul-
livan county, where, in company with Elder Jos. W.
Wolfe, he held several interesting and very fruitful
meetings.

He also returned in 1858 to Old Liberty church (in
Orange county), which he had established nearly forty
years before. Time had wrought many changes ; and as
he strolled sadly through the old church-yard, he read, on
the monumental stones, the names of many with whom
he had labored and rejoiced in early life.

In the Spring of 1861 he removed to Lovington,
Illinois, where he still resides. After an absence of
twenty-four years, he is once more a member of the con-
gregation on Okaw creek, which church he organized in
1832. He is at the present time employed as county
Evangelist ; and the pleasure of the Lord continues to
prosper in his hands.

Presuming that this sketch will be read by many of his
brethren, after his decease, he has furnished a short
address to them, a portion of which is here inserted
agreeably to his wish. He says :

72 PIONEER PREACHERS.

" As I shall soon take leave of this world, and as all
I can do must be done quickly, permit me, my dear
brethren, very briefly to address you.

"When I, with hundreds of others, came out of Babylon,
we were a praying people ; a Scripture-reading people ;
a church-going people. Our sisters were not ashamed to
talk about Jesus or to pray to him in the public assembly.
Our brethren carried their Testaments into their 6elds,
their workshops, their stores and ofl&ces. The word of
truth was spoken in the love of the truth. There were
then no choirs to monopolize the songs of Zion, but the
word was, ' Let the people praise Ilim; let all the people
praise Him.' All joined in the sacred song; and the
unrhetorical, though fervent, prayer was responded to by
all with hearty ' amen.'

" But how are we now ? We used to read the holy
word — comparing our lives, as well as our doctrine, with
the doctrine and lives of the primitive Christians ; but
now, alas ! we too often compare ourselves with one ano-
ther or with the pious among the sects. We now have a
great many learned preachei'S, who deliver elaborate dis-
courses, but seldom rebuke sin except at a distance.*
Thus </je?/ have many disciples. But, alas 1 if the favorite
preacher is not to be there, only a few come out even on
the Lord's day. If any old-fashioned preacher comes
along, and talks about old-fashioned religion — such as
' To visit the fatherless and the widows in their affliction
and keep himself unspotted from the world' — they say,
* Ah, this will never do — this is old fogyism I' Thus we
are becoming more and more conformed to the world. In

* Elder Hosteller would not be understood as opposed to an
educated ministry; and the fault which he ju.stly finds with
modern preachers no doubt appears greater when contrasted
with the plain, blunt manner of the " former days."

JOSEPH HUSTETLER. 73

theory we are right, but in practice how far do we fall Ik-
' the measure of the stature of the fullness of Christ !'

" The light of the world I The salt of the earth ! 'If
the light that is in us be darkness, how great is that dark-
ness I' ' If the salt have lost its savor wherewith shall
it bo salted V

"What else than unfruitfulness can we reasonably expect
if we walk not habitually with God ? If we have no
pleasure in obeying him ; no pleasure in his holy ordi-
nances ; but if we have pleasure in the things of earth —
its goods, its honors, its fashions, its follies, its forbidden
joys — whatever our professions of Christianity may be —
we can never stand justified before the Judge of quick and
dead in the great day of eternity.

" Long after I shall have gone to the grave, and, as I
trust, to rest, these words may meet the eyes of thousands
who have heard my feeble voice within the last forty-five
years. Let me therefore, for the last time, and standing,
as I do, near the brink of the grave, entreat them to live
for Christ, for Heaven, for the success of the glorious
cause in which they are engaged.

' Why should we love the things of time ? This world
is a Golgotha ; and during every hour of the cycles of
earth, thousands are breathing their last ; and tens of
thousands are weeping around their dying beds. Truly
' The world passeth away and the lust thereof, but he
that doeth the will of God abideth forever.'

" Shall we not then so live that, when the coming of the
Lord draweth nigh, each may say, with happy John,
' Even so, come. Lord Jesus.'

" In the hope of eternal life,

"Joseph Hostetler."

Elder Hostetler is about five feet eight inches high,
heavy set, and weighs about one hundred and seventy

74 PIONEER PREACHERS.

pounds. He possesses extraordinary vigor of both mind
and body. His years seem to press upon him lightly.

Though by no means a scholar, yet he has gleaned, by
the wayside, a great deal of useful knowledge. He is
well acquainted with history — especially the history of
the church and of the religion of different ages and
nations.

As a speaker he is of the " rough and ready" style —
especially the "ready." Indeed he is particularly re-
markable for the ability and apparent ease with which he
can preach without previous preparation. His words are
always at hand ; his ideas clear ; his gestures numerous
and earnest.

In his daily walk he endeavors to live peaceably with
all men ; but in religious matters, he is fond of contro-
versy ; and indisposed to make any compromise that
requires the sacrifice of one jot or tittle of the word of
God.

He is a man that has many warm friends ; and one,
too, who has need to pray — as he no doubt does — for
his enemies. He loves the truth of God, and jealously
defends it at whatever sacrifice of ease or popularity.

If he has fought, it has been a good fight ; and his cha-
racter is such — take him all in all — that there is reason to
believe there is laid up for him a crown of righteousness.

/I't^

y^ ^A^-jr^i^ 6^yi^^^^[^

a^j^~^

JOHN B. NEW.

Elder John Bowman New was born in Guilford county,
North Carolina, November 7th, 1193. His father, Jethro
New, was a native of Kent county, Delaware, born Sep-
tember 20th, 1T57. He served as a soldier under General
Washington, in the war of Independence ; and was one
of the guards over the unfortunate Major Andre, whose
execution he witnessed. His mother, whose maiden name
was Sarah Bowman, was also born in Kent county, Dela-
ware, on the 25th of May, 1764. His parents were both
Calvinistic Baptists, thoroughly orthodox on the subject
of Predestination; and careful to instill into the minds of
their children the traditions of the fathers.

In the Fall of 1794, they emigrated to Kentucky, and
settled in Franklin county, in Dry Run, about five miles
from Frankfort. This long journey through a rough, wild
country, the mother and her infant son John B. made on
horseback, the iron horse having not yet been created.

After a residence of five years in Franklin county, they
removed to within fifteen miles of the Ohio river ; entered
three hundred acres of wild land in Owen county ; and
settled upon it, about three and a half miles from where
the town of New Liberty now stands. Their nearest
neighbor at that time lived at a distance of five miles. It
was therefore several years before the settlement was suf-
ficiently populous to secure the advantages of a school.
The first one was taught by Willis Blanton, to whom, on the
first day of the term, flocked stalwart youths and blushing
maidens, all — or nearly all — in their A B C's. The fir.st

75 •

76 P I O N K E K 1' R E A C H E R S .

day, Johnny New — as he was then called— learned his
alphabet plus a line or two of spelling; and throughout the
term his progress was satisfactory to both teacher and
parents. Subsequently his teachers were a Mr. Ward,
Nathan Briton, and Henry Miller; under whose instruc-
tions he obtained a tolerable education, according to the
standard of those times. The little one-story cabin in
Owen county with its rude benches and puncheon floor,
was the highest school he ever attended — to him it was
both college and theological seminary.

The education of his heart began at an earlier period
than that of his head. When only four years old he had
learned, and could sing very well, a song of fourteen
stanzas, relating to a Roman Catholic girl who had been
burnt at the stake for joining a Protestant church. This
little hymn inspired his young heart with devotion to the
truth and hatred of religious intolerance. His parents,
brothers and sisters were all good singers; and the family
spent much of their time in singing the songs of Zion.

When seven. years of age he attended, for the first time,
a meeting for the worship of God. It was a prayer-raeet-
ing of the members of the Baptist church, not then or-
ganized, and was held in a log-cabin erected in the forest
by James Blanton. At the close of the exercises they
extended to one another the hand of brotherly love ; and
an old brother by the name of Moses Baker, warmly shook
the hand of the little boy who was intently beholding their
devotions. The little fellow was highly pleased with this
expression of regard for him ; and from that day to this
Elder New has been a great lover of prayer-meetings.

Soon after this occurrence the first sermon lie ever heard
was preached by a Baptist named John Recce, a German
who had been a soldier under General Washington. The
next sermon he heard was by a Methodist preacher, by
the aanie of Hardy. His text was, "Say to the righteous

JOHNB.NEW. IT

it shall go well with them, for they shall eat the fruit of
their doings ; but woe to the wicked, it shall go ill with
them, for the reward of their hand shall be given them."
Although he had never been disobedient to his parents or
guilty of falsehood or profanity ; yet he felt that he was
classed among the wicked ; and, desiring that in eternity
it should go well with him, and not ill, he resolved to seek
a place among the righteous. To this end he read the
Bible daily, and prayed often and fervently; and for a
while he thought he was making rapid progress in "the
divine life " But one day while guiding an old-fashioned
plow around a large tree that stood in the field, the point
of the plow caught under a root, throwing up the handles
with such force as to hurt him severely, and causing the
horse, in his recoil, to plant his foot on a hill of corn.
This threw him into a terrible passion, which destroyed
in a moment all confidence in his righteousness. The ac-
cident has been of great service to him, admonishing him
all along the journey of his Christian life to put away
anger which " resteth in the bosom of fools."

The next discourse to which he listened was delivered
by John Scott, a Baptist of more than ordinary ability.
His subject, " The Cumberers of the Ground," was pre-
sented in such a manner as to cause young New to ad-
dress himself again to the task of "seeking religion" — a
search which was anxiously prosecuted for several weeks.

At length on a certain afternoon, as he rose up from
prayer for the fifteenth time that day, he felt that his sins
had been blotted out. But after a few moments' reflection
he concluded that this peace of mind was not owing to
the presence of the Holy Spirit — that it was only Satan
whispering to his conscience "peace, peace, when there
was no peace." He therefore applied himself again to the
work of prayer, that he might obtain from God an evidence

78 PIONEER PREACHERS.

of pardon, or some new revelation of tlie divine will con-
cerning him.

JMnally, after struggling a long time in the Slough of
Despond, he read in Romans: — "If thou shalt confess
with th}' mouth the Lord Jesus and shalt believe in thy
heart that God hath raised him from the dead, thou shalt
be saved." He read also in Mark : — " He that belie vclh
and is baptized shall be saved." Though he did not then
know that baptism, preceded by faith and repentance, is
" for the remission of sins ;" yet he determined to confess
the Messiah before men ; and be baptized in obedience to
his command. At the next opportunity he did so ; and
as he walked out of the w^ater he proclaimed with a loud
voice, to the many spectators: — "This is the way, xcalk
ye in it."

At the next meeting of the Baptist church he united
with them ; and for the space of three years continued to
walk in what he believed to be all the statutes and ordi-
nances blameless, praying often in secret and reading the
Bible and other books of a religious character, prominent
among which w^ere Pilgrim's Progress and Whitfiekrs
Sermons.

About this time, being then sixteen years of age, he
first conceived the idea of becoming, one day, a preacher
of the gospel.

In May, 1812, he was drafted as a soldier for six months,
to defend Indiana Territory against the invasion of the
Indians. He was not called into service until the next
August, on the 11th of which month he joined Colonel
Wilcox's regiment at Louisville, where he was inspected
by General Harrison, then on his way to Cincinnati to take
command of the army of the north-west.

Having been armed and equipped at Jeflfersonville, his
regiment marched first to the defense of Fort Harrison,
then commanded by Captain Zachary Taylor, subsequently

JOHN B. NEW. 19

President of the United States. Afterwards they marched
up the Wabash to a point near La Fayette, whence they
returned in January, having passed the Winter thus far
ill the Jlax-linen clothing loith which they left home in
August! During the campaign he saw but one Indian,
who was running at such a rate that he could not obtain
a shot. Like Frederick V. in his dying hour, he could
say, " There is not a drop of blood on my hands." Since
his prejudices against that unfortunate people have worn
away, he is exceedingly glad that he took not the life
of one.

In the Spring of 1813 he entered the establishment of
Matthew Craigmiles for the purpose of learning the trade
of a cabinet maker. There he served out his apprentice-
ship ; and afterwards opened a shop in the town of
Cynthiana, Ky.

Toward the last of February, 1814, the weather, which
had been very warm, suddenly became extremely cold,
occasioning a fearful disease, which the physicians called
Cold Plague — a malady similar in many respects to
Asiatic Cholera.

After having lost a beloved brother and several other
relatives, Elder New was himself seized with the swift
destroyer. The attack was severe ; the physicians de-
cided that he must die ; and his friends prepared for him
his grave clothes. But while reflecting one day he came
to the conclusion that he would not then die ; that his
work for the Lord was not yet all accomplished ; and,
perhaps, through the mysterious influence which the mind
exerts over the body, or, it may be, through the provi-
dence of God, the long-balanced scale turned in favor of
life ; and he slowly regained his wonted health.

On the 2d of February, 1815, he located in Madison,
then a small village in Indiana Territory. The cause of
his leaving Kentucky was the same that has driven many

80 rioNEKR PREACHERS.

a good citizen from her fertile soil — namely, the institution
of human slavery. Ilis object in coming to Indiana
was to assist in making it a free State. His views of
slavery may be most fairly given by an extract from an
article written by himself. In his own peculiar style, he
says : " I saw that a man in a slave State might possess
twice as much property as his slaveholding neighbor ;
might have four times as good fare upon his table ; might
have eight times as much sense ; and might manifest six-
teen times as much honor in his business transactions ;
and yet the slaveholder would not regard him as his
equal. The possession of a few poor, ignorant, debased
slaves was a standard of respectability that I was unwil-
ling for myself and my posterity to be measured by."

In April, 1815, he cast his first vote, as a citizen of
Indiana, for delegates to form the first free State consti-
tution. In the same month he looked upon the first
steamboat that ever ascended the Ohio. When the six-
pounder announced her approach to the port, every man,
woman, and child in the village — in all about forty fami-
lies— ran down to the river to see the great wonder, the
Robert Fulton ; while the cattle, differently affected, fled
afl'righted to the hills.

Soon after his arrival at Madison, he entered the cabi-
net shop of Henry Critz, where he worked as a journey-
man for two or three years ; during the greater part of
which time he served as clerk of the Baptist church at
Mount Pleasant, near Madison.

At this time and place the " great salvation" was gene-
rally neglected ; and, falling in with the popular current,
he too soon became "barren and unfruitful." But he
soon repented of his folly, and with tears sought the
favor and the forgiveness of God. In order to renew his
spiritual strength, he determined to visit New Liberty,
Ky., near which place protracted meetings were then

JOIINB.NEW. 81

being lield with great success. He went in the spirit of
David, praying God to create within him a clean heart,
and restore unto him the joys of his salvation.

The people among whom he went most certainly had a
zeal for God, though their knowledge of the truth was
imperfect. Their doctrine was corrupt, but their lives
were pure ; and it is to be regretted that in many respects
neither time nor the Reformation has produced their
superiors in moral excellence. They were a praying
people — in the family as well as at church ; in secret as
w^ell as in public. They were a simple people, compara-
tively free from "the lust of the flesh, the lust of the eye,
and the pride of life." They were a happy people, sing-
ing aloud the praises of God as they went to 'and from
the house of worship. They were a patient people,
never growing restless under a sermon sixty minutes
long ; but often assembling an hour before sunset, and
protracting their worship until midnight. . Among such
a people it was good for a faltering pilgrim to go ; for
they that act thus " declare plainly that they seek a
country." On the next day after his arrival there he
delivered his first exhortation, at the house of a brother,
Samuel Sneed ; and, throughout the long series of meet-
ings which followed, he took an active part in singing,
prayer, and exhortation.

After several weeks, the meetings closed with about
two hundred additions ; and he reluctantly returned to
Madison. On the first Saturday after his arrival, at the
request of the pastor, Jesse Yawter, he gave the church
at Mt. Pleasant an account of the Kentucky revivals ;
and exhorted them to diligence in the great work of
saving a world that "lieth in wickedness." This address
w^as quite unexpected to the brethren, causing them to
partially open their eyes and awake from their sinful
slumber.

82 PIONEER PREACHERS.

On the next day — Sunday — after a sermon by the pas-
tor, Elder New again arose, and began an earnest and
touching exhortation. Many in the audience were soon
weeping profusely ; and, when he sat down, the pastor,
with tears streaming down his face, began to go through
the house, exhorting and shaking hands indiscriminately.
The efifect was electrical ; and from that meeting the
interest spread into the country on both sides of the
Ohio ; nor did it abate until great numbers were " added
to the saved."

After his return to Madison, he endeavored to atone
for past delinc{uencies by double diligence in the service
of God. He quit all secular business, and entered upon
the study of the Bible, with the aid of Scott's Commen-
tary, resolved that, if the Lord should call him to preach
the gospel, he would not be disobedient. He believed
firmly in the doctrine of " a divine call" to the ministry,
as did thousands in his day, who, while waiting to re-
ceive it, saw multitudes go by in the broad road to
destruction, who, but for this grievous doctrine, would
have been among those who shall ascribe " blessing, and
honor, and glory, and power to Him that sitteth upon
the throne, and to the Lamb forever and ever."

After studying and praying over this subject for several
months, he finally compromised the matter by resolving
that the church should assign him his sphere of action ;
and that he would endeavor to do whatever they might
require at his hands. They decided that he should
preach; and he accordingly began about the year 1818.
But, having spent all his money while investigating the
question of a divine call, he was obliged to betake himself
again to manual labor. Yet, with characteristic order
and economy, he reserved four hours out of the twenty-
four for study.

On the 19th of February, 1818, he was married to Miss

JOHN B. NEW. 83

Maria Chalfant, the third daughter of Thomas and Mary
Chalfant, who resided in Kentucky, seven miles from
Madison, on the Frankfoi't road. Her parents were from
Pennsylvania ; and both they and their daughter were
Baptists, and opposed to the institution of slavery. The
choice of his youth, and the sharer of his toils and trials
in the gospel, is still the companion of his old age.

Soon after his marriage, he and several others were
appointed a committee to amend and enlarge the rules of
decorum of the Mt. Pleasant church. When the commit-
tee met, he inquired of them if, in their opinion, the
church required rules to enforce any thing which the
Lord had not commanded in the New Testament. They
said, " Certainly not." He next inquired if they thought
the church needed rules forbidding any thing which the
Lord had not forbidden in the Scriptures. This was also
answered in the negative. " Then," said he, " it would
take much time, ink, and paper to write out all the Chris-
tian duties and privileges ; and, on looking into the law
of the Lord, I find that he has graciously relieved us
from so much labor and expense, by enumerating them
for us ; I therefore move that this committee recommend
to the church the adoption of the Holy Bible as their all-
sufficient rule of faith and practice." Such a report was
accordingly made and adopted by the congregation. It
will be remembered that this was at a very early period.
As yet no great reformer had clearly brought to light the
evil of creeds ; and he reached his conclusions by follow-
ing the plain reading of the word of God.

In March, 1821, he removed to Yerhon, Jennings
county. In a short time Joel Butler, an orthodox Baptist
preacher of Indianapolis, delivered a discourse at the
house of Luther Xewton, near Vernon ; and called on
brother New to close the meeting. In doing so he pressed
upon the audience the duty of complying with the " con-

C4 PIONEER PREACHERS.

ditions" of the gospel. After dismission, the cliief speaker
approached him, with an air of great concern, saying,
" Brother New, are tliere any conditions in the gospel ?
If so, what are they ?'' In reply to this singular question
he quoted Mark xvi. 16, Rev. ii. 10, and Heb. x. 38.
Most of the Baptist preachers of that day were equally
ignorant of the plan of salvation. They believed that
Oud either would or would not have mercy, according to
his own good pleasure ; and that the sinner either should
or should not be saved, according to his predestination to
glory or to shame.

On this subject of predestination he had much contro-
versy with his brethren, who stigmatized him as an Ar-
minian because he was not a Calvinist. On one occasion,
a Baptist from Kentucky preached in the court house at
Yernon ; and vulgarly announced to the audience that he
was " a predestinarian up to his knees, with a steel hoop
and an iron jacket." He and Elder New went to the
same house for dinner; and at the table a controversy
arose between them, which continued, with a short inter-
mission for sleep, until nearly noon the next day. It is
said that when Sir Orthodox went back to Kentucky, he
unlaced his jacket somewhat, and did not wade quite so
deep in the mire of predestination.

The first standard work on theology that he read was
Gill's Body of Divinity. Finding that it advocated the
doctrine of a partial atonement, he laid it aside, when
finished, and christened it Gill's Body of Eumaniiy ; be-
cause it was, in his opinion, as unlike the Divinity of
Christ as John Gill was unlike the Messiah. He next
read Andrew Fuller's Gospel, which he found to be very
different from Paul's ; for, although it taught that Christ
made an atonement for all, yet none could believe unless
first fcgeneratcd by tlu; Holy Spirit, which was effectually
iniparted " according to the determinate counsel and fore-

JOHNB.NEW. 85

knowledge of God;" thus virtually attributing the loss
of the uon-elect to Adam and the Almighty, while Gill
laid the blame upon Adam and the Redeemer 1

As fast as he could condemn such doctrines of men by
comparing them with the word of God, he threw them
aside ; for he had determined that, in matters of doctrine,
he would reject every thing which was not as old as the
New Testament ; and that he would confine himself as
closely as possible to the language of the Book, when
speaking of Father, Son, Holy Spirit, faith, repentance,
baptism, remission of sins, and whatever else is intimately
connected with man's salvation — a practice which, if
adopted by all preachers, would soon utterly destroy the
worthless dogmas that distract the church and stay the
progress of the gospel.

So numerous were these dogmas then, that it often
happened that there would be several sorts of Baptists in
one congregation. At one time the church at Yernon
wished to prepare a letter for the Silver Creek Association.
In carrying out their wish a difficulty arose as to the
manner in which the said letter should be prefaced. Some
desired that the adjective' " United" should be prefixed ;
others preferred the prefix " Regular ;" while some, for the
sake of compromise, suggested the single word "Baptist."
To this Joel Butler stoutly objected, and, in his turn, sug-
gested that it be written: "The Galvinistic Close-Com-
munion Baptist Church'''' — a name eminently commemora-
tive of him who loved the church and gave himself for it !
But, says the practice of the orthodox,

"What's in a name?
A rose by any other name would smell as sweet."

Soon after his removal to Vernon, he began to preach once
a month in Ripley county, where he soon organized a
church according to the word of the Lord. Among the

»b PIONEER PREACHERS.

many additions to that congregation was old father Wiley,
then seventy-five years of age — almost ready to descend
into an earthy, instead of a watery grave. He had been
a Methodist ^ov forty years, and when he walked out into
the stream he took hold of his coat with both hands and
turning toward the large assembly he said, " Some may
think that the old man is about to change his coat in his
old age ; but if I change it for the better I hope you will
excuse me." His wife, who had been a Methodist for
thirty years, preceded him into the kingdom. They both
walked worthy of their vocation during the remainder of
their earthly pilgrimage ; and died in full assurance of
faith.

A little prior to the immersion of father Wiley, a few
of that congregation, through the influence of Baptist
preachers, became greatly afraid that Elder New would
lead the church into " Campbellism." They therefore
summoned, from the neighboring churches, a council to
assist them in placing their pastor on the ii-on bedstead.
On a certain day the counselors came, and after a dis-
course by Elder New, the clerk of the church, who was
one of the alarmists, asked permission to read the Articles
of Faiih of the Silver Creek Association. Permission be-
ing granted the articles were read ; whereupon a brother
James McClusky arose, and offered the following resolu-
tion : " Whereas the church of Christ at this place has
lived together in peace and love, under the government
of the Lord without any rules of man's device, therefore

"Resolved, That the said church continue to live by and
under his laws alone, as revealed in the New Testament."
This resolution was adopted by a vote of thirty-five to
seven ; and the " council" retreated in the direction of
Silver creek 1

About this time, it seems that others became alarmed
at Campbellism. While the Association was in session

JOHN B. NEW. "81

at Shann creek, Bartholomew county, a brother Daniel
Pritchard arose and delivered the following lamentation.
Said he, " I expect to be compelled to live and die with
Armiuians, a thing which I can submit to, though it hurts
my feelings to call them brethren ; but to live in full fel-
lowship with Campbellites (glancing at Elder New) is
more than I can endure." Upon this Elder New stood
up, and, with an air of great seriousness, observed that,
if there were such persons about, it would be well to have
them pointed out so that all good people might avoid them.
The conscientious brother, who afterwards came into the
Reformation, did not say any thing further, being no doubt
in the condition of another opposer who said of a certain
discourse, that he would have liked it very well if it had
not been so full of Campbellism. " True," said he, " I do
not know what Campbellism is, and God forbid I ever
should know."

In April, 1830, there being much strife and disorder in
the congregation at Yernon, he, with some eleven others,
including his wife and his brother Hickman New, obtained
from the church letters of dismission in full fellowship,
designing to organize as a separate church. For the
satisfaction of all concerned they requested that a council
should be summoned from six adjacent churches, by the
decision of which they pledged themselves to be governed.
The council met and decided that they should postpone
the new organization for one year, in hope that in the
mean time Providence would' indicate some means by
which they might all dwell together in peace. He there-
fore waited until the next Spring, when he began to
preach the Reformation in the Baptist church. In July
following he immersed his brother Hickman's wife " for
the remission of sins." On Saturday evening before his
regular meeting in September, he preached at his own
house, and Perry M. Blankenship, whom he had brought

88 PIONEER PREACHERS.

up and. educated, confessed his faith in the Son of God.
Brother Bhmken.ship's entrance into the kingdom was
strangely opposed by his relatives, especially by his
mother, who, when she heard of his confession, declared
that she would rather have heard of his death ! — The next
day she came post-haste to meeting to prevent his im-
mersion. But her objections were finally overruled, and
her son, through obedience, became a son of God. He
afterwards studied theology, though compelled to labor at
the xi'ork bench ; and has been for many years an efficient
evangelist.

In November, 1831, he organized the Church of Christ
at Yernon, with about thirteen members, to whom were
soon added several others, including the wife of P. M.
Blankenship.

In the Sunmier of 1832, Colonel John King, the county
surveyor, came to Elder Xew's house on Sunday morning
with a change of raiment. After some conversation on
the subject of religion, he confessed his faith in Jesus,
and stated that he had come on purpose to obey him
After the morning service at church he was immersed,
and in a short time he became a zealous and successful
preacher. Through his influence, his father, then a deist,
profane and dissipated — was brought occasionally into
the sanctuary. He had not long heard the word until he
also believed ; and one day, while Elder New was in the
midst of a discourse, he rose up in the congregation and
expressed his desire to confess the Saviour before men,
and be buried with him by baptism into death. The ser-
mon being discontinued and an invitation given, he, his
son George, and several others came forward to the
acknowledgment of the truth. His wife, who had been
brought up a Presbyterian, soon followed him into the
Reformation, as did others of the relatives, in all about
twenty. The old man continued a faithful and devoted

JOHNB.NEW. 89

disciple until the clay of his death, Christ and the cross
being his constant theme.

In August, 1832, he attended a meeting at the Blufls
of White River, some fifteen miles below Indianapolis.
There he first met John O'Kane, who agreed to meet him
at Greensburg in September and go with him thence to
Vernon to assist in a protracted meeting to be held there
in October. They met according to agreement, and held
their meeting at Greensburg on the last Saturday and
Sunday in September. On the next day they set out for
Vernon by way of Madison, preaching at New Marion,
Hebron, Madison, and Franklin's school-house. At the
last place David C. Branham was immersed — the first of
that large family that came out in opposition to all human
creeds. On Friday morning they ai-rived at Vernon,
where they met with a sore disappointment. They found
that the Baptist church, which had long been engaged for
the occasion by the Disciples, was occupied by the Pres-
byterians of Hanover, who were holding in it their Pres-
bytery. A Methodist Quarterly Meeting was in progress
in the court house ; and there was left no better place
for holding their meeting than in Hickman New's cabinet
shop. Previous to their arrival the brethren had set the
shop in order, and, hoping that all things would work
together for good, they began their meeting. It con-
tinued for about a week, and resulted in forly-fim addi-
tions— the truth triumphing gloriously over its allied
opposers. The Presbyterians had no accessions ; the
Methodists drew only a few to the anxious seat, the most
of whom went away to the Christians' meeting, and
obtained pardon by attending to what had been appointed
for them to do ; while the Baptists were rewarded for
their faithlessness by the loss of ten of their members,
who went over to the Reformation.

About this time he began to preach monthly at Cofiee

90 nONEEU PREACHERS.

crcfk, soiuo twelve miles from Yernon. It was a Baptist
community, and he held his meetings in the Baptist church.
It was not long however until the chain and padlock —
"the last arguments to which errorisls resort" — were
placed upon the door. At this crisis two of the Baptists,
more noble than the rest, invited him to preach in their
houses, at the same time addressing him as "brother New."
For this act they were arraigned before the church, which
had already agreed to be governed by the word of God.
To that word they appealed, but were informed that they
were to be tried l)y the Baptist rules. They then plead
successfully that those rules did not forbid their calling a
good man brother or inviting him to preach in their dwell-
ings. It w^as then charged in the indictment that they
had hurl the feelings of the church. On this charge they
were excluded ; but through the door, which w^as opened
for their egress, aljout twenty others went out — so great
a matter did a little fire kindle. He continued his meet-
ings and organized a church there which soon numbered
a hundred members, about half of whom were from the
Baptists. In a little while they built a substantial brick
meeting-house, which, to this day commemorates the vic-
tory at Cotfee creek.

In November, 1832, he and Carey Smith organized the
Church of Christ at Madison, which consisted at first of
about a dozen members. Among the original members
were Jessee Mavity and his wife. Elder Mavity had
been preaching for a few years and was an educated and
promising evangelist. To supi)ort his family he taught
school in the basement of the Masonic Ilall, assisted by
his brother Henry Mavity. Prior to the organization of
the church, he had preached with great accei)tance for the
several denominations of the city, all of whom were liberal
patrons of his school. But no sooner was an etlbrt made
to build a church on the foundation which God has laid

JOHN B. NEW. 91

in ZioD, than they induced him to change his common
school to a nigh School, assuring him that he would thus
make a better support with less labor. The change being
made, they withdrew so much of their patronage that the
High School proved a failure. He was therefore com-
pelled to leave the city and retire into the country — a
movement which deprived the infant church of a pastor.
This seems to have been a strategic movement on the part
of the allied sects to which they were no doubt prompted
by the Scripture which saith, "Smite the shepherd, and
the sheep shall be scattered."

The stategy, however, did not succeed. Elder New
w^ent to the i-elief of the congregation, which he visited
once a month gratuitously until they were able to sustain
a preacher. Thus he not only planted, but also saved, the
Church of Christ at Madison.

Having assisted in building a good brick meeting-house
at Vernon, and having placed the cause upon a good foot-
ing, he determined to entrust the work, in that county, to
his brother Hickman and several other young preachers.
Accordingly in October, 1839, he removed to Greensburg,
Decatur county, where there was a languishing church of
some thirty members. His first meeting was on a beauti-
ful Lord's day in October ; but, the brethren had so far
forsaken the assembling of themselves together, that there
were but thirteen of them and three small boys present.
After the discourse, he and his wife handed their letters
to one of the bishops, and were received into what little
fellowship the church possessed. The prospect was so
dark that his wife wept bitterly ; and his stouter heart
was not a little discouraged. They had left their com-
fortable old home ; were in debt for their new one ; and
without even the promise of a single dollar from the
church at that place. But he looked upon the Lord's
vineyard, all grown over with thorns, and also upon the

92 PIONEER PREACHERS.

field ripe for the harve.st ; he girded up his loins with
truth ; set his sickle in order ; and resolved to labor, and
wait for his reward until the resurrection of the just. ■

He appointed a i>rotracted meeting to be held early in
November ; and obtained the assistance of George Cald-
well of Rush, and Samuel Ellis of Decatur. At the first
meeting on Saturday morning eiyht persons were present,
one of whom had walked from Hartsville, a distance of
fourteen miles. On Saturday night there were twelve
present ; on Sunday twenty-five ; and the big meeting
adjourned sine die. It was about four months before he
could get a tolerable hearing ; but he received as much
pay, almost, from the empty pews as from the people, so
lie toiled on, preaching in town every Thursday night and
five times on one Saturday and Sunday of each month,
and holding meetings in school-houses and private dwell-
ings throughout a district of ten miles square. Such
perserering industry, accompanied with fervent prayer to
the Giver of all increase, could not fail to produce some
good results ; and during the first year there were seventy-
five additions to the church. He preached at Grccnsburg
one fourth of his time for six years; and each year brought
aljout fifty into the fold of Christ Under his diligent
culture, the small seed which he found there took such
deep root that it has steadily grown into a great tree
under whose shadow all other gospels enjoy but a sickly
existence.

In December, 1839, he went to Cincinnati, where he
preached five discourses and had twelve additions. This
was the beginning of the great meeting, which lasted
three whole months, and resulted in two hundred and fifty
accessions to the cause of righteousness and truth.

In January, 1840, he organized a church five miles
south of Greensburg ; and continued to preach for them
monthly until they reached a membership of sixty. In

JOHNB.NEW. 93

June of the same year he held a meeting at Napoleon,
Ripley county. At this point there was no Christian
church, nor were there more than two or three disciples
in all that region. After a meeting of four days' continu-
ance, there was a church there of twenty-four members.
The twenty-tioo additions were from eleven different re-
ligious parties 1 Hence it appears that the ancient gospel,
which in the days of Paul made " of twain one new man,"
has not yet lost its power ; for it has in this century made
of eleven one new church. Notwithstanding their differ-
ences of opinion previous to their union, they afterwards
stood together as one man ; and Christ became " all and in
all. " So would all material differences of opinion perish,
were they not embalmed, like Egyptian bodies, in the
Greeds and Confessions of Faith.

In May, 1841, he held a meeting at Milroy, in Rush
county. The padlock being on the door of the M. E.
church, he preached at the house of Austin Smith. There
was then no Christian church at that place, and only one
disciple, the wife of Dr. Samuel Barbour. " On Monday
morning the citizens said to him that if he would return
in eight weeks they would have a house ready for his use.
When he came, accompanied by Jos. Fassett, the house
was ready. They preached in it a few^ days, and left
there a church of seventeen members. Them also he fed
with the sincere milk of the word, until they were able to
take care of themselves. They are still a large congre-
gation, and have a good house of worship.

In August, 1841, he and Joseph Fassett held a meeting
of two days at Shelbyville, and immersed one. There
were then but three disciples at that place, and the oppo-
sition was very strong. He returned in March, 1842 ;
preached several days in the town and vicinity, and with
great difficulty collected sufficient materials to organize a

94 riONKEU rUEACHERS.

church, to which, in April following, he added some twenty*
disciples.

The same year, 1842, he organized two more churches
— one at Milford, and the other at Blue River. He also
held that year a number of protracted meetings, extend-
ing his circuit as far as Rising Sun.

On the first Lord's day in March, 1843, the weather
being very cold, he began a protracted meeting at Edin-
burg, Johnson county. When he arrived at the church
on Monday morning, a little before the hour for preaching,
he found the door still locked. He hunted up the key,
unlocked the door, and proceeded to examine the stove,
which he found cold as the church, and nearly full of
ashes. These he carried out, and began to cast about
him for wood to make a fire. Finding none save some
large hickory logs, he procured an axe, prepared wood,
and soon had a comfortable fire. By this time a faithful
-few had assembled ; and, being already "warmed up," he
discoursed to them with unusual ease and fiuency. Not-
withstanding this sad beginning, he continued the meet-
ing for several days ; and closed with nineteen additions,
most of whom were persons of wealth, intelligence, and
moral worth.

In September, 1846, he held a meeting at Williams-
burg, Johnson county. When he began, a certain brother
observed that he would not be afraid to promise him a
hundred dollars for every one he would immerse, there
being much sickness in the neighborhood, and also a great
sale of personal property, which attracted the attention
of the people. He continued to preach to very small
audiences until Thursday afternoon, at which time there
were sixteen persons present — ten citizens of the king-
dom, and six "foreigners." Of the.se six, he inunersed,
that afternoon, five ; and the other waited only a few days.

JOHN B. NEW. 95

to obtain the consent of his mother. This circumstance
fairly illustrates his perseverance and hope.

In October, 1846, he was appointed by the State Meet-
ing as missionary to Fort Wayne, for a period of one
year. He was to receive out of the treasury two hun-
dred and fifty dollars, and the balance of his expenses he
was to meet by the labor of his own hands. On the 7th
of November he arrived at Fort Wayne, in which were
then only two sisters and one brother. On the evening
of the 15th he preached his first sermon, in the court
hojise, all the churches being closed against him. Fort
Wayne then contained eleven churches, and a population
of about four thousand, of whom one thousand were
Roman Catholics and nearly another thousand German
Lutherans. The claims of the ancient gospel were firuily
disputed by the " clergy," who spared no pains to preju-
dice the public mind against it. From any point of view
the prospect was by no means flattering, if not absolutely
discouraging. However he still persevered in the work,
and it was not long until his efforts were rewarded by the
conversion of an Episcopal minister by the name of
Edward Hodgkins, who became an able advocate of
primitive Christianity.

It was two full months before he could command a
large audience ; but, when he began to immerse believers
in the canal, in which the ice was more than a foot thick,
the inhabitants became anxious to know more of those
people that were everywhere spoken against.

At the expiration of the first half of his year there was
at Fort Wayne a Christian church of fifty members, with
a well-attended and interesting Sunday-school. During
the other six months he preached half his time at other
points, including Auburn and Newville, De Kalb county ;
Ashland, Wabash county ; and Huntington and Wabash-
town, Huntington county. The result of his labors for

96 PIONEER PREACHERS.

the year was two churches organized, and one hundred
and fifty-five accessions to the cause of primitive Chris-
tianity.

During the next six months he preached for the churches
at Marion, AshUiud, Wabashtown, and Huntington. In
those days he usually travelled in a buggy, and was fre-
quently accompanied by his wife. The roads were some-
times in such wretched plight that the horse could with
difficulty draw the buggy containing sister New alone.
In such cases the evangelist would be compelled to alight,
and, with pantaloons well rolled up, plod his weary way
through almost unfathomable depths of mud. Yet he
patiently endured all for Christ's sake and the gospel's ;
and, on reaching ter?'a firma, he would mount again into
his carriage, with all the hopefulness of the poet, when
he sang :

"Come, let us anew

Our journey pursue ;

Roll round with, the year,

Aud never stand still,
Till the Master appear."

In the Spring of 1848 he returned to Greensburg ; and
during the following Summer and Fall he visited most of
the churches he had planted, confirming the brethren.

In January, 1849, he preached, by invitation, before
the Co-operation Meeting then in session at Crawfords-
ville. In March following, he was employed for one year
by the brethren at Crawfordsville, to which place he re-
moved. The church was then in a sad state, owing to
strifes and divisions. He labored long and earnestly in
the capacity of a peace-maker, and finally succeeded in
reconciling the most of them ; but the influence of their
example was such upon the world that he could accom-
plish but very little outside of the congregation.

At the close of his year he went back to Indianapoli.-^,

J 0 H N B . N E W. 97

where he fixed his permanent residence, perhaps for life.
For about six months after his return to that city he was
employed as agent and evangelist for the State Mission-
ary Society. During this time he travelled extensively
i^ various parts of the State ; and his efforts were attended
with good success.

During the year 1852, being again employed by the
Missionary Society, he preached in the counties of Madi-
son and Delaware ; and with such success that he was
continued in that field six months longer. Within the
eighteen months he organized five new churches, and
made one hundred and twenty-five proselytes.

In February, 1853, he held a meeting at Terre Haute,
which greatly strengthened the church in that city. In
March following he organized the church at Paris, Illi-
nois, and left it with thirty-seven members.

About this time the great controversy with regard to
the powers of elders and evangelists was sweeping like a
tornado over Illinois, laying church after church in ruins.
Perceiving that general desti'uction was inevitable unless
the tempest could be stayed, Elder New made a tour
through that State, preaching almost exclusively to the
brethren, and exhorting them to "keep the unity of the
spirit in the bond of peace."

At Jacksonville he addressed the State Meeting on the
subject of Missions, on which occasion he presented the
following as the essential elements of a successful mis-
sionary : 1st. Godliness. 2d. A clear understanding of
the Christian system. 3d. Aptness to teach. 4th. A tho-
rough acquaintance with human nature.

During the year 1860, he served the congregations at
Mishawaka, South Bend, and Harris' Prairie, St. Joseph
county. When he first visited those churches, some were
weak and powerless on account of divisions. He suc-
ceeded in removing the most of these obstacles ; and the
9

98 PIONEER PREACHERS.

gospel, in St. Joseph, now has "free course that it may
run and be glorified."

During the past year he has continued to reside at In-
dianapolis ; from which point he has gone in every direc-
tion, preaching the gospel wherever there has been a de-
mand for his services.

Having thus reached the present, history can proceed
no further ; but if one had the gift of prophecy this sketch
might no doubt be considerably extended. For, though
old in years, the subject of it is still young in spirit, and
there is reason to hope that he will yet do much that will
redound to the glory of God and the advancement of the
Redeemer's kingdom. But already, as he looks back
through sunshine and shadow to the churches he has
planted, the schisms he has healed, the opposers he has
vanquished, and the hearts he has cheered, he may well
rejoice that he has not run in vain neither labored in vain.

In the physical contour of John B. New there is nothing
remarkable. He is a man of medium size, blessed by na-
ture with more than ordinary activity. Altogether, he is
a man of very good appearance ; and one, you may be
sure, who never appears to disadvantage through any
neglect of his toilette. Every hair knows its inevitable
position ; which position his nicely smoothed hat is careful
never to disturb. His snow-white cravat is always tied
precisely so, and his large full shirt bosom is spotless as
the soul of a saint. His boots are generally well blacked,
and you might as well search for the philosopher's stone
as for a grease-spot upon his clothing. Yet you must
not think he is foppish, he is only neat — hardly ever up
with the fashion, but generally dressed a little after tho
style of the olden time.

Not merely in dress, but in every thing, he is cleanly
even to a fault. Should ho see you enter your own house

JOHN B. NEW. 99

with a little rmid adhering to your shoe, he would hardly
hesitate to tell you to step out and remove the intruder ;
and if, in a house at which he is stopping, the children
have very dirty faces — or if the window panes are so dusty
that he cannot see out clearly — the good sister in charge
need not be surprised to receive from him a gentle hint
relative to the virtues of warm water. It is a matter of
regret, therefore, that with some housewives he is not a
favorite — yet he is "not a terror to good works but to the
evil."

He takes care that every thing is done not only "de-
cently," but also in order. Every book and paper must
be in just the right place. When he writes every i must
be dotted, and every t crossed ; and, about the whole
premises, every thing must be done just then and so. It
is related of him that in one of his preaching tours he was
tarrying on Saturday at the house of a brother, who to
the neglect of his work had kept him company all the
afternoon. Towards nightfall he observed to his host
that if he had any chores to do, any wood to get, or
chickens to catch, it was then the proper time to attend
to such business. If this be true, there was not a parti-
cle of selfishness in the whole matter. It was not his
appetite, but his bump of order that constrained him to
offer the suggestion.

But with all these little faults, which lean to virtue's
side, he is an agreeable, an amiable man. Deep down
below these surface appearances he has a frank, generous
nature ; a pure, warm heart. He grasps your hand like
a brother indeed ; and when he says, " How do you do ?"
it is because he really desires to know that you are well.

His mind is well informed, though neither of the high-
est order nor thoroughly cultivated. He has a large share
of the sound common-sense which Providence bestowed on
the generation past in lieu of the colleges and universities

100 PIONEER PREACHERS.

vouchsafed to the generation present. He has a remarka-
bly good memory, retentive of time, place, and event ;
supplying him promptly with chapter and verse ; and
reaching back almost to infancy.

In the pulpit, lie is an eccentric, yet safe teacher — an
earnest and effective exhorter. His gestures are quick,
cramped, and rectilinear ; and he utters bluntly whatever
he thinks, whether it relates to friend or foe. He is mainly
argumentative, proving all things and holding very fast
tha^ which is good. Owing to his highly nervous tem-
perament, he thinks and speaks rapidly ; yet he is not
always brief; and it need not surprise you if in his enu-
meration of topics he ascend even to tJnrteenthly. True,
he very often looks at his elegant watch ; but he cares no
more for its admonitions than he does for a Confession of
Faith.

He enters with spirit into his subject ; but it is said
that he never becomes so excited in speaking, that he fails
to notice a dog if one ventures into the house of God.
It is said further, that, in such a case, he stops suddenly ;
indulges in a few significant looks and gestures ; and if
no one else restores order, he quietly descends from the
pulpit; takes his cane; expels the intruder; and then re-
sumes his discourse. No Jew could have been much more
zealous in excluding the idolater from the Holy Temple.

Altogether he is a character worthy of the pen of a
Shakspeare. He has done but little evil to live after him,
and the good that he has accomplished can never be "in-
terred with his bones." He may pass away, and his chil-
dren in the gospel may lie down with him to sleep in dust ;
but the churches he has planted will flourish after his
death ; the principles he has helped to establish will sur-
vive even his memory ; and the spirits of the just, made
perfect through the gospel he has preached, shall live and
rejoice with him forever before the throne of God.

BEVERLY VAWTER.

, Elder Beverly Yawter is a native of Yirginia, born
on the 28th of September, 1*789 — the same year in which
George Washington was inaugurated first President of
the United States. In the same year also, Ethan Allen
died, and thus the place of the celebrated infidel was sup-
plied by the veteran Christian.

His parents, Philemon and Ann Yawter, were both
born in Culpepper county, Yirginia, and brought up in
the Episcopal Church. Soon after their marriage they
crossed the mountains and settled in Western Yirginia,
where their son Beverly was born.

In 1192 they emigrated to Kentucky, then a new-bom
babe in the sisterhood of States. They settled in Wood-
ford county, and united with the Baptist church, in which
faith they lived and died without reproach. Several
years prior to his death, the father became a Baptist
preacher.

In about three years after their settlement in Woodford
county, they removed to a new home, on the bank of the
Ohio, in Boone county, Ky. There Elder Yawter spent
his boyhood, surrounded by savages and a few adventu-
rous pioneers. Books were so scarce in those times that
he was a full-grown man before he saw even an almanac !
The best family library contained only a Bible and hymn
book, while newspapers and religious magazines were not
only unseen but almost unheard of.

Under such circumstances his education was necessarily
very limited. He farmed, shivered with the ague, and

101

102 PIONEER PREACHERS.

went to what was called school, alternately ; and if it
were all summed up — lost time being deducted — his
student life would amount to less than two years. To
spell, read, write, and " cipher" a very little, was all he
learned at school. He has not, by his own efforts, greatly
multiplied his literary and scientific attainments ; but by
reading and observation he has, in the course of his long
life, acquired a respectable stock of general information.
When he entered into the Reformation, he was, in point
of scholarship, one of the weak things which God has
chosen to confound the things that are mighty.

His first attempt to draw nigh to God, was in harmony
with the religious teachings of his times, and not unlike
the efforts of others whose histories are contained in this
volume. It was simply a blind feeling after God in places
where he has never promised to be found, attended with
alternate seasons of hope and despair. In view of the
darkness of that day and the light that now shines upon
the way of life, he may well say to the people of this
generation : " Blessed are your eyes, for they see." But
the darkness is not all dispelled. Some of the old eiTors
still remain ; and, in order that the world may have still
further evidence of their pernicious influence, the history
of his conversion must be given.

When he was about ten years old there was a great
revival of religion in the only Baptist church then in
Boone county. Every body seemed to be joining the
church, under the stirring preaching of an aged minister
named John Taylor. One day, after meeting, Mrs. Vaw-
ter took occasion to talk with her son in regard to his
religious impressions, saying that he seemed to be affected
by the preaching ; that he ought to pray daily in secret ;
and, if possible, "get religion." Being a dutiful son, that
never was chastised with the rod in all his life, he readily
promised to follow her advice.

B E V E K 1 V \ A \v T L R. 103

Soon after this, he again attended a meeting, at which
a great many young persons — older, however, than him-
self— were uniting with the church. One day, after a
large in-gathering, the preacher arose and inquired if
there was not " another little boy wishing to join :" then,
growing personal in his exhortation, he added, " Come,
Beverly, and tell us how you feel." At the mention of
his name, a certain Judge "Watts took him up in his
arms ; carried him, nolens volens, over the benches ; and
sat down with him among the mourners. The preacher
with great solemnity asked him a great many questions,
all of which he was too much abashed to answer. His
mother came to his relief; and testified that, although she
could not get him to talk, she knew he prayed every day;
and she thought that from a given period she had noticed
a change in his countenance ! This was regarded, by the
preacher and church, as good evidence of a sound con-
version ! The next day they baptized him ; and gave
him the right hand of fellowship. About the same time
the wife of a Major Kirtley, a most excellent woman,
presented to him a nice suit of clothes as an earnest of
the many " good deeds" she afterwards performed for him.
Thus he experienced a change of raiment, instead of a
change of heart! He suspected as much himself, but
finally concluded that all was well, as the church seemed
to think so ; and they were certainly better judges than
himself. Soon, however, he expressed doubts as to his
conversion ; but these very doubts were construed by his
brethren into the most conclusive evidence that he was a
child of God 1 This is one of the errors that remain, as
the following incident will show.

About three years ago a Christian preacher w^as holding
a protracted meeting in a strong Baptist community, in
Warrick county, Indiana. He was accompanied by a
young man, a disciple, who, some years before, had been

7 04 PIONEER PREACHERS.

• powerfully converted" at the mourner's bench in the
same house in which the meeting was being held. At
the close of a discourse which made some encroachments
on that peculiar institution of pardon, the disciple above
mentioned arose and made the following revelation :
Said he, " It will do you no harm to go to the mourner's
bench." " Amen, that's a fact !" responded the Bai)tists.
" I am glad," he added, " to see one become so humble
that he is willing to go to the mourner's bench." Here
the voice of the Baptist preacher rose above all others,
saying, "Amen, go on Brother J — !" " But," continued
the speaker, " the feelings there experienced must not be
regarded as evidence of pardon.''^ (Xo response.) " I
experienced such feelings at this very altar, and I shouted
and praised God, believing that my sins were forgiven."
" But," said he, addressing the Baptists, who could not
question his integrity, " the next day I doubted my con-
version ; I expressed my doubts to you, and you said :
' 0, never mind it, thafs the way we all feel P " It is
needless to say that this " most unkind cut of all" was
received with profound silence.

Agreeably to this advice, Elder Yawter tried to " never
mind it ;" but the older he grew the more he was com-
pelled to " mind it." He soon discontinued his prayers ;
but he remained in the church until he reached his twenty-
second year ; both because he feared to turn back, on his
own account, and was unwilling to"wound the feelings of
his parents. At times he would renew his efforts to
obtain a satisfactory evidence of his acceptance with
God ; but it was all in vain.

When in his twenty-second year, some disturbance
occurred in the family of one of his brethren. He thought
the brother was guilty of maltreating his wife ; and he
one day said to a neighbor that " such a fellow ought
to be cowhided." This remark reached the ear of the

BEVERLY VAWTER. 105

church ; and a brother was sent to obtain from him an
acknowledgment of his fault. Desiring to be excluded,
he refused to confess. Being threatened with excommu-
nication, he replied that he had never "had religion;"
and it was better for him to be out of the church than in
it. This reply being reported, he was promptly ex-
cluded— a matter which troubled him only as it distressed
his parents.

During the next five or six years of his life, he banished
all religious impressions from his mind — God was not in
all his thoughts. Within this time he volunteered twice
in the service of his country; and, in the pioneer uniform,
marched to the defense of the north-western frontier. At
the close of the second campaign he exchanged the de-
moralizing influences of camp-life for the evil communi-
cations of river men. In the capacity of a flat-boat-
man he made a trip to the South, experiencing by the
way the earthquakes which occurred near New Madrid
in 1811.

On the 5th of March, 1812, he married Miss Elizabeth
Crawford ; settled down upon a farm ; and, for a few
years, devoted all his powers to the acquisition of wealth.

On a certain Lord's day, in June, 1816, he went to hear
a Newlight preacher. The discourse made no impres-
sion on his mind ; for he was strongly prejudiced against
that people on account of the bodily exercises* prevailing
among them. Returning home, he was passing through
his field of corn, then gently swayed by a summer breeze.
" This," said he to himself, " is God's blessing on a sin-
ner, for which he receives no thanks." He instantly re-

* " The bodily agitations, or exercises, attending the excite-
ment in the beginning of this century, were various, and called
by various names — as, the falling exercise ; the jerks ; the
dancing exercise ; the barking exercise ; the laughing, and
singing exercise, &c." — Biography of W. B. Stone.

106 PIONEER PREACHERS.

solved that he would once more " praise the Lord for his
goodness and for his wonderful works to the children of
men." "While, therefore, his wife was preparing dinner,
he stole away into a grove ; and there otTerod thanks to
God, beseeching him to grant unto him faith and remis-
sion of sins, if indeed he was one of the elect — for he was
a firm believer in the doctrine of eternal election, and
faith as the direct gift of God, through the secret opera-
tion of the Holy Spirit. He was a firm believer also in
the Bible, if he had known it ; but he had been taught
to expect " some great thing" instead of " the simplicity
that is in Christ. "

In search of faith he opened his mind to the Xewlight
preacher; but he received from him no consolation. He
informed his uncle, a Baptist preacher, that he " could not
obtain that divine faith which proceeds from the throne
of God." His uncle tried to persuade him that he already
had religion ; and offered to receive him into fellow.ship.
He refused, observing that he would never rest until
satisfied of his pardon. " 27m^," said his uncle, " is a
hard thing to know in this life, hut we hope on fill death. ''^
How little better the consolations of such religion than
the uncertain hopes of immortality cherished by the
heathen philosophers ! Again he applied to an aged and
intelligent Presbyterian, whose only reply was: " A man
cannot help what he believes." He attended the meet-
ings of the sects within his reach, ever in search of one
object, which he already possessed — that is faith.

At last he obtained light on this subject in the follow-
ing manner : On going, one day, to the house of his
brother-in-law, he found his wife's sister alone and en-
gaged in fervent prayer. He sat down on the door-stej)
that he might not disturb her devotions. When she arose
from prayer she approached him with a face l)od(!wed
with tears, and placed in his hand a small i)an)phk't, with

BEVERLY V A WTER. lOY

the request tliat he would read it. It proved to be "Stone,
on the Doctrine of the Trinity, Atonement, and Faith."
He read with avidity the essay on Faith, which was short,
pointed, and evangelical. Among the quotations intro-
duced were Romans x. 11, and John xx. 30. These pas-
sages relieved his mind; for if faith is only to believe
that Jesus Christ is the Son of God, on the authority of
the written word, he was satisfied that he had it. But
he did not yet enjoy the conviction that his sins were for-
given ; therefore he continued his efforts to obtain pardon.
The common methods of seeking it in those days were
by prayer and by endeavoring to claim, in a special man-
ner, some promise of the Lord. To both these expedients
he resorted ; and in search of promises he happened upon
these : " He that believeth and is baptized shall be saved."
" Repent, and be baptized every one of you in the name
of Jesus Christ, for the remission of sins, and you shall
receive the gift of the Holy Spirit." Upon these pro-
mises he rested, assured that they indicated the way of
salvation ; and, notwithstanding that he had been once
•baptized, ho resolved to obey the commands afresh, and
receive God's word as the evidence of his pardon. He
communicated his intention to his wife, who expressed
her determination to do likewise. The only question was
to what church they should present themselves ; her rela-
tives being Newlights and his being Baptists, to whose
views he was strongly inclined. They were not long in
deciding. John McClung, a Newlight, was preaching
once a month in the neighborhood ; and they attended
his next meeting. He presented the Bible alone as the
only sufficient rule of faith and practice ; and, with great
earnestness, urged all who loved the Lord Jesus in sin-
cerity to forsake all human creeds, and unite on the foun-
dation of apostles and prophets. This turned the scale
in favor of the divine creed ; and on the first Lord's da,}

108 PIONEER I'UEACHEUS.

in January, 1817, they were immersed by John McClung.
It was a clear, bitter cold day, and their garments froze
upon them as they walked from the icy stream to the
nearest house. But they were in possession of a good
conscience ; and, by faith, they rejoiced in the assurance
of the remission of sins and the hope of eternal life.

Thus, under the religious systems of those times, was
Elder Yawter eighteen years in experiencing the joys of
salvation ! Yet the same systems, slightly modified, are
still recommended to the people as the gospel of the Son
of God ! How long, 0 Lord, how long, till the minds of
the people shall no more be " corrupted from the simplicity
that is in Christ !"

A little subsequent to his immersion, a church was
organized in his neighborhood. Elder Yawter was ap-
pointed deacon ; they held social meetings weekly ; and
the first year there were a great many additions. He then
began to think of preaching to others the gospel he had
been so long learning. But to this procedure two things
stood opposed. At the door of the ministry the doctrine
of " a divine and efi"ectual call" confronted him. At this
he halted, reflected, and prayed, until finally his uncle
Jesse Yawter convinced him that a good opporlunily to
do good is the best call to the ministi-y.

This difficulty being disposed of, another yet remained.
He was so timid that he almost despaired of ever being
able to speak in public. Of this weakness the following
incident is a correct exponent :

Having two children, which he wished to train up in
the nurture and admonition of the Lord, he set up an
altar, and instituted family worship. Ho conducted the
service very well while the family were left to themselves ;
but it was not long until his mother came to pass a night
under his roof. Her presence was a cross which he felt
unable to bear. After a long conflict, conscience pre-

BEVERLY. VAWTER. 109

vailed. He read a chapter, and offered liis sacrifice of
praise ; but so confused was he that, on kneeling down
to pray, he felt that he " was spinning round like a top,"
and when he arose his mother observed, " I thought you
were a good reader, Beverly, but you can scarcely read
at all."

This diffidence he gradually overcame by singing, pray-
ing, and exhorting in the social meetings, of which they
had many ; and, being encouraged to preach the gospel,
he finally gained the consent of his mind to make the
effort. Accordingly he was ordained as an evangelist in
the year 1819, by Elders J. Crafton and John Henderson.

In order to support his family, he determined to invest
his limited means in a carding machine. As he designed
this to be driven by water power, he removed to Indiana
in March, 1819, and settled a few miles above Madison,
on the west fork of a small creek called Indian Kentucky.
There he united with a church organized the summer
before by John McClung and Henry Brown, preachers
full of zeal and love, who have long since entered into
rest. For that congregation he preached regularly ; and,
aided by Truman Waldron and Joshua Loudrey, he held
there a protracted meeting, which resulted in many
additions.

In 1820, having got his machine in successful opera-
tion, and employed a hand to attend to it, he began to
devote the most of his time to the proclamation of the
word. About this time he began to travel, his first tour
being into Monroe county, where he held some interest-
ing meetings. The burden of his preaching at that time
was the sufficiency of the Holy Scriptures for the govern-
ment of the Church of Chi'ist ; and in his humble way he
did much to weaken public confidence in human creeds,
and direct the minds of the people to the Bible as the
only authority in matters of religion. Thus was he pre-
10

110 PIONEER P.HEACIIERS.

paring the way for the llefonnatioii, which was nigh at
hand.

In the winter of 1821 he visited a brother-in-law, who
lived on Laugherj creek, in a community in which sin
so abounded that a Methodist and a Baptist preacher had
been driven away by a mob. His brother-in-law received
him kindly ; took him over his farm ; and did all in his
power to interest him with things temporal ; but the
preacher's thoughts were on things spiritual and eternal :
he was considering how he might get an opportunity to
declare unto them the gospel.

As his host was a staunch Seceder, he did not suppose
that he would be permitted to preach in his house; but
night came, and, somewhat to his surprise, he was invited
to read and pray with the family. The next day was
Sunday, and he retired to rest, longing to see the truth
planted in that place. That night he dreamed that he
was invited to preach ; and, before the sun arose, his
dream was realized. His host and hostess invited him to
preach in their house ; and the appointment was speedily
circulated. At the appointed hour the house was crowded ;
and, to his great surprise, the auditors were respectful
and attentive. At the close of the discourse, he said he
would visit them again if they would signify their consent
by rising ; whereupon every person in the house rose up.
Accordingly he preached for them occasionally for about
a year, but with few indications of reform.

The next winter, aided by Elder Jet;se Mavity, he held
a protracted meeting at that place, which resulted in a
great many additions ; among whom were several — per-
haps all — of the Seceder's children. These were all im-
mersed without their father's consent, as they had l^een
sprinkled in infancy; except two, who had never been
thus christened. The father himself led them down to
the water, while the big tears rolled copiously down his

BEVERLY VAWTER. Ill

cheeks. Such was the fruit gathered, by prudent manage-
ment, where violence was expected.

In August, 1822, he held a protracted meeting at the
mouth of Turkey Run, on Laughery creek, in a house
built for his use, mainly by citizens who had not yet
obeyed the gospel. His first discourse, on Church Gov-
ernment, he closed with an invitation to all who were
disposed to place themselves under the government of the
Lord. Several persons presented themselves, among
whom were two Baptists. Many others were added
during the progress of the meeting, which gave a great
impetus to the Bible cause in that region. There he
organized a church, which he visited for several years
with gratifying results.

Sometime in the year 1823 he was invited to preach to
a Baptist congregation on Hogan Creek. He went ; and
by sound and discreet teaching turned them all over to
the divine creed and Christian name ; for be it remem-
bered that they called themselves Christians, and were
called Newlights only to distinguish them from others
who claimed to be " Christians" also, but would not call
themselves by that name. In addition to this flock and
their pastor, Joseph Shannon, there were among the con-
verted a Methodist class and their leader, together with
many from the world. These were all united on the one
foundation.

In the year 1824 he organized another church on Otter
creek, in which stream he immersed a great many. At
that place there came to him a woman, saying that she
had long been seeking religion, but could not obtain it;
and that she greatly desired to be immersed because the
Lord had commanded it. He asked her if she believed
that Jesus Christ is the Son of God. When she had re-
plied firmly in the afiirmative, he said, " On this profes-
sion I will immerse you. ' If thou believest with all thy

112 PIONEER PREACHERS.

heart, thou niayst,' is the language of the Book." " But,"
said she, " my husband has dechired that he will whip any
man who attempts to baptize me. Must I obey him or
my Saviour ?" He replied, " It is better to obey God
than man ; come to-morrow to the baptizing, and we shall
see," She came, and while he was immersing others she
was prepared by the sisters, and conducted down to the
water. Casting his eye up on the bank, he saw her hus-
band, looking calm and composed ; but, having resolved
to immerse her at all hazards, he proceeded at once to
the performance of the dangerous task. When she came
out of the water praising God, the husband walked down
to the edge of the stream ; took the preacher by the hand ;
and invited him to his house for dinner! He observed
to others that the work had been so nicely done that he
could say nothing against it ; but there was, no doubt, a
more serious reason.

On another occasion, he immersed a woman, and thereby
so enraged her husband that, at his next appointment, he
was barely saved, by a civil officer, from violence at the
hands of a mob. At the next meeting, also, the offended
man called him out, saying that he wished to speak to
him, and that he would not, at that time, injure him.
Though opposed by the brethren, he went out ; and was
addressed by the man as follows : " Did you know, sir,
when you baptized my wife, that it was being done con-
trary to my will ?" " I did," replied the preacher.
" Then," said he, " if ever you pass through my farm, I
will whip you ; I am able to do it, and I have a bundle
of switches and a pile of stones prepared for you." For
several years he submitted to the inconvenience of avoid-
ing the belligerent soil. But thinking the matter was all
forgotten, he one day attempted to pass through the pre-
mises in company with two other brethren. As they
neared the house, the proprietor leaped over the fence,

BEVERLY VAWTER. 113

and gathered up a handful of stones, saying, " Back out,
sir, back out. You remember what I told you." Had
he attempted to advance instead of making good his re-
treat, he would doubtless have shared the fate of Stephen !

Soon after the meeting at Otter creek, he organized a
church at Yernon, Jennings county, and subsequently
preached extensively in Jefferson, Switzerland, Ohio, De-
catur, Scott, Clarke, and some other counties.

Up to this time, it must be borne in mind, he had not
entered fully into the Reformation, He was with it on
the one platform, and on the action of baptism. TheO'
retically he was with it on the design of baptism, and
someiimQB practically ; but in the main he yielded to the
views of his fellow-preachers who clung to the old system
with its mourner's bench.

At a protracted meeting held in 1826, he conversed
with a brother Daniel Roberts with regard to baptizing
believing penitents, or "mourners." He related the
several cases that had occurred in his abnormal ministry,
and expressed his belief that such persons were proper
subjects for baptism. "Brother Yawter," said he, "give
me your hand on that : I will preach it if I have to be
sawn asunder for it."

Two years after that, at a protracted meeting held at
Pleasant meeting house, in Jefferson county, this same
Daniel Roberts came to him, took him aside, and thus
addressed him : " Brother Yawter, the brethren have
solicited me to inform you that you must desist from
preaching baptism for the remission of sins. They say
you will ruin your popularity by this procedure." "Is
the doctrine true ?" inquired Elder Yawter. " Yes ; we
must confess that it is found in the Bible," was the reply.
"Be assured, then," replied the faithful minister, "that I
shall continue to preach it, whatever may become of my

114 PIONEER PREACHERS.

popularity " " Then," said the would-be martyr, " I give
you up for lost ; and will so report you to the church."

In a short time he held a meeting near Greensburg,
Decatur county, assisted by his true yoke-fellow Joseph
Shannon, and a Baptist preacher named Daniel Douglas.
On Lord's day his subject was the Kingdom of Heaven ;
and in the course of his remarks he, for the first time,
boldly and publicly taught the "strangers and foreigners"
how they might obtain citizenship in that Kingdom.
Among his quotations was Acts ii. 38. By repeating this
text he greatly offended his good brother, Douglas, who
met him at the foot of the stand with the observation :
"You preached rotten doctrine, to-day."

Vawter. — What did I teach that is wrong ?

Douglas. — It is not "wrong ;" it is rotten — rotten as a
pumpkin, sir. You preached baptism for the remission
of sins.

Vawter. — Did not Peter preach the same ?

Douglas. — Yes, but he did not mean it. He meant
"because of"

Vawter — How do you know that ? His words do not
convey that idea, and if he meant " because of" why did
he not say so ? In the conversation that followed, the
Baptist preacher stated that a man had recently passed
through Kentucky, preaching that doctrine and thereby
doing great mischief in the Baptist churches. That " man"
was Alexander Campbell, never before heard of by Elder
Yawter. He is not, therefore, a "Campbellite :" he ob-
tained his views from Peter, and must at least be ac-
knowledged as a Peterite.

Mortified by the difference of opinion between him and
his senior co-laborer, he took his Bible ; stole away into
the forest ; prayed God to guide him in the way of truth;
and then read again and again the offensive passage : but
he could not ascertain why Peter did not say what he

BEVERLY VAWTER. 115

meant, or why he should not be understood to mean what
he said.

The next morning they met at the water. His friend
Douglas preached on the all-engrossing theme, Baptism,
and gave a synopsis of Campbell's views. Unlike many
of his successors, he did it fairly ; for he had sufficient
sense to understand an argument when clearly stated ;
and such were his powers of memory that he could re-
peat almost ve7-batim .any discourse he had ever heard.
He then labored long to refute the doctrine stated ; but
when he descended from the pulpit, Elder Yawter said to
him : — " Brother Douglas jou did not refute it. You
have been of great service to me to-day in telling how
Campbell presents that subject." This discourse dispelled
from his mind eveiy lingering doubt on this important
subject ; and from that day he began to proclaim, with all
boldness, the gospel as it was declared by the inspired
apostles. Here the glorious light of the Reformation
beamed directly upon him ; he saw clearly the great
first principles of Christianity ; and all the mist and fog
engendered by tradition and philosophy vanished away
forever.

Returning home from Greensburg, he held a meeting
near Thomas Jameson's, on Indian Kentucky. On Lord's
day an orthodox preacher occupied the pulpit, and two
persons "got religion" at the mourner's bench. On Mon-
day Elder Yawter preached the more excellent way, from
Peter's second discourse ; Acts iii. 19. At the close of
the sermon two persons professed their faith in Jesus ;
and were straightway immersed. As he went to the
water he heard much complaint as to his novel procedure.
A colored preacher, named Aaron Wallace, observed in
the crowd, that brother Yawter "had cut a new road to
Heaven.''''

Returning to the house, he was rejoiced to find that

116 r I o N K K K r n k a (MI e k s .

brother Jameson and hi? wife ajrri'ed with him upon the
new doctrine ; and a brother Samuel Humphreys also, met
him in the yard, and handed him three dollars, saying,
" That's the doctrine, brother Vawter. You will meet
with opposition, but it will give way before the truth."
This was the first money he ever received for preaching;
and about the first encouragement to preach the plain
word of God. The opposition did give way so rapidly
that in a short time the majority were on the side of
reform. Elder Yawter, being absent much of his time,
advised the church to select three elders to preside over
the congregation and administer the Lord's supper on
every first day of the week. This proposition was agreed
to, and John Eccles, William Guthrie, and Thomas Jame-
son were appointed elders. After this they, in all things,
imitated the order of the churches in apostolic times.

In July, 1828, a conference was held near Edinburg, in
Bartholomew county, for the purpose of effecting a union
between the Newlights and the Dependent Baptists, who
were represented on that occasion by that able and earnest
union advocate, John Wright, sen., and other prominent
preachers. Sectarianism had done its work so well in
that community that, out of fifteen preachers present,
Elder Yawter was the only one whose preaching would
probably be acceptable to all parties. Being therefore
pressed into the service, he discoursed to them on the
government and unity of the primitive church, and with
such effect that the contemplated union was speedily
formed on the Bible creed and Christian name.

During the remainder of this year and the next, he was
engaged in many remarkable meetings. Sometimes the
tide of controversy would rise high ; for the opposing
currents of truth and error would meet in the same house.
The Baptist and Newlight preachers would bring the
people to the anxious seat to plead for pardon ; and Elder

BEVERLY VAWTER. IIT

Yawter would approach them like Ananias, saying, "Why
tarriest thou ? arise and be baptized and wash away thy
sins calling on the name of the Lord." With many other
words would " he testify and exhort them, saying. Save
yourselves from this untoward generation." Many of
them would gladly receive the word ; and the same hour
of the day or night, would obey from the heart the form
of doctrine delivered unto them, with an intelligent un-
derstanding that they were then to be made free from sin
and become the servants of righteousness.

In the Spring of 1830 he was invited to Kent — then
called White River — to preach at the funeral of a brother
Ramsay. At the close of the services he was requested
by Samuel Maxwell to deliver, immediately, a sermon on
Primitive Church Government ; and make an effort to
organize a church. He complied with the request with-
out leaving the house ; and warmly exhorted the people
to unite on the God-given foundation. Nine persons
presented themselves, and the Church of Christ at Kent
was then organized. With the exception of one serious
and shameful disturbance it has enjoyed a peaceful and
prosperous career, and is now one of the principal churches
of south-eastern Indiana.

In the Summer of this same year, he was invited to
attend the monthly meeting of a Separate Baptist church
near the forks of Indian Kentucky. Their preacher and
elder was a man by the name of Levitt, who was bitterly
opposed to what he was pleased to denominate Campbell-
ism. At the meeting on Sunday Elder Yawter preached,
and four persons made the confession. The Baptist
elder, being requested to attend to their immersion, re-
plied indignantly, " No, sir, they are your converts — I
will have nothing to do with them." The next day the
elder came to meeting with Walker's Dictionary, which
he thrust into the face of Elder Yawter, exclaiming, with

118 n 0 N E E R PREACHERS.

an air of triumph, " There's what will refute your doc-
trine." But the Bible withstood even Walker's Diction-
ary, which gives "because of" as the only definition of
" for." The meeting closed with good results; and Elder
Vawter was invited to be with them at their next monthly
meeting, at which time they proposed to examine their
creed in the light of divine revelation. The meeting came
on ; the invited preacher was present ; the creed was
weighed in the balance and found wanting ; and the
Bible was accepted as their only rule of faith and prac-
tice. This was the origin of the Church of Christ, now
known as Milton Church, which still yields the peaceable
fruits of righteousness under the pastoral care of Charles
Lanham.

In 1831 he visited Barton W. Stone at his residence
near Georgetown, Kentucky. He arrived on Saturday
evening, too late to attend a meeting then in progress.
The next morning Elder Stone admonished him to pre-
pare to preach that forenoon. At this juncture his sub-
dued timidity revived again and plead for him many
excuses, which were all unavailing. Just as he had con-
sented to preach, a fine looking young man was ushered
in, whom Elder Stone introduced as Elder John A. Gano.
The presence of this strange and apparently polished
preacher, greatly increased the weight of the cross that
had been laid upon the brother from Indiana. On arriving
at the place of worship he met Elder Frank Palmer, to
whom also he was introduced as the preacher of the day.
Despairing of being able to proclaim the gospel in the
presence of so many superior workmen, he renewed his
request to be excused. This being kindly denied, he as-
cended into the pulpit with a feeling of fear and trembling
akin to that of Moses on the Holy Mount. He preached
as best lie could under the circumstances; the other two
preachers made some remarks also ; and Elder Stone

BEVERLY VAWTER. 119

closed the meeting with a most beautiful and touchinp^
exhortation. Nor was it a fruitless meeting ; on the
contrary some six or eight were added to the saved. He
remained several days with brother Stone, whom he re-
presents as so meek and affable that his presence was to
the stranger as the society of old friends.

He returned home by way of Lexington, where he made
the acquaintance of Dr. Fishback. On the way home he
also met, for the first time. Elders Marshall and Paterson,
with whom he made arrangements for holding a series of
meetings, the next year, on both sides of the Ohio river,
.above Madison. These meetings wei'e held ; were largely
attended ; and resulted in great good.

Prior to the meetings above mentioned he made a tour
through Switzerland county, where the light of the Re-
formation was just beginning to dawn. On one occa-
sion, having preached to a large audience in which were
many Methodists and Baptists — the dominant sects at that
time — an aged Methodist minister arose in defense of the
doctrines contained in the creeds. This led to a sharp dis-
cussion, from which the Methodist soon withdrew in high
dudgeon declaring that he would never again listen to such
a preacher, and hoping that his brethren would close their
ears and their house against him. Whereupon a Baptist
by the name of John Buchanan invited Elder Yawter to
leave another appointment, promising that he would pro-
cure for him the Baptist church. The appointment was
left ; but when he came to fill it, he found the door firmly
secured by chain and padlock ! He was therefore com-
pelled to retire to an humble school-house ; the only place,
save the open air, in which even certain quotations from
Holy Writ could find expression. But, although the rude
doors of the orthodox churches could shut out the preacher,
they could not exclude all the light. A sufficiency of
rays gained admission to enable all who would see to dis-

1 20 P I O N E E R ]• K K A C U K R 8.

cover their errors. Such as these gh\dly received the
word, together with many who were wedded to no creed;
and, even in tlie midst of such united opposition, a church
was established on the foundation laid by the " wise mas-
ter-builder." This result was effected, not by any extra-
ordinary excitement, but by a plain, earnest declaration
of the whole counsel of God. The " incorruptible seed"
was sown indiscriminately, with a liberal hand, and, when-
ever it chanced to fall upon "good ground," it germinated
and yielded its fruit as quietly as do the seeds deposited
in the earth. The following incident will illustrate the
influence of the simple truth in that community :

Once while Elder Yawter was waiting, at the house of
a brother, for the return of night, at which time he was to
preach, the wife of a Mr. Harvey entered the room where
he was sitting, and, after the usual salutations, informed
him that she wished to obey the gospel. Agreeably to
the precedent established by the ancient evangelist, he
replied, "If thou believest, thou mayst." She assured
him of her faith in Jesus, the Son of God ; was immersed
the same afternoon ; and to this day is a burning and
shining light in the Church of Christ at that place. He
liad preached to her the word, on some previous visit ;
during his absence it had germinated ; on his return it
brought forth fruit.

In the year 1832, he travelled and preached, in company
with Love H. Jameson, through the counties burdering
on the Ohio, above the city of Madison. At Yevay they
preached in the school-house ; and from them the people
of that village heard, perhaps for the first time, the re-
pentance and remission of sins which began at Jerusalem.
As they went from the place of worship to the spot where
they had hitched their horses, they reflected on the un-
pleasant fact that they were in a strange land without a
cent of money with which to procure food for themselves

BEVKRL Y VAWTER. 121

and their horses. While indulging these reflections their
old friend Buchanan, the Baptist previously referred to,
took them them to an inn, where both horses and riders
were duly cared for. After dinner they again set out,
neither knowing nor caring whither they went ; for they
sought only the lost sheep to bring them back to the
Shepherd's fold. Wherever a door of utterance was opened
there they set forth Christ crucified ; and exhorted the
people to receive and obey the truth. Upon this journey
they were not reapers gathering into the Master's barn
what was already ripe for the harvest, but sowers rather,
removing the obstructions of sectarianism, and depositing,
in the simple and candid hearts of those times, the incor-
ruptible seed, which, through the labors of other men,
brought forth abundant fruit to the glory of God and the
advancement of the Redeemer's kingdom.

Soon after his return from this tour he so far lost his
health that for several years he was unable to enter into
the sanctuary of God. On his recovery he found the home
church on Indian Kentucky in a bad condition, through
indiscreet management and lack of regular preaching.
His first effort after his recovery, was to deliver this flock
from spiritual famine. In this he was entirely successful.
Under his teaching and the wise rule of Elders Jackson and
Halcomb, the church soon revived, and became stronger
than at any past period in its history.

About the year 1850, the subject of Co-operation be-
gan to be agitated in southeastern Indiana ; but it was a
great while before there was much action in that direc-
tion. In the meantime Elder Yawter kept the field as in
former years, making numerous proselytes ; organizing
here and there a church ; warning the people against the
delusion of Millerism ; and endeavoring to turn them
from all other isms to the faith of the gospel.

In the year 1853; a mass-meeting was held ?,t North
11

122 PIONEER PREACHERS.

Madison to devise a system of co-operation for the coun-
ties of Jefferson, Switzerland, Ohio, Ripley, Jennings,
and Bartholoniew. Of said meeting W. C. Bramwell
was chairman, and Elijah Goodwin secretary. After due
deliberation they appointed Beverly Tawtcr as an agent
to raise funds, at a salary of $0.00 per annum; and hi?
son Philemon Yawter as an evangelist, at a salary of six
hundred dollars per annum. He accepted this agency,
and was far more successful in raising money for others
than he had ever been in his own behalf. In the course
of fifteen months he payed into the treasury over one
thousand dollars ; and obtained pledges for as much
more. He also made some fifty proselytes ; and re-united
a scattered flock at New Marion, Ripley county. His
success so encouraged the Board that they voted him a
compensation of two hundred dollars. At the expiration
of the fifteenth month, his resignation, which had been
several times tendered, was accepted by the Board ; and,
as the public predicted, the system of co-operation soon
failed through lack of means.

After his resignation of the agency, he in a measure
retired from the field, until some two years ago, when he
preached a good deal while paying perhaps his last visit
to his friends, relatives, and brethren in various portions
of the country.

He is now in his seventy-third year ; and what he may
yet accomplish will not materially change the sum of his
life-work. We may therefore present a brief summary
of his labors in the Lord's vineyard.

He has organized thirteen churches on the apostolic
basis ; and immersed more than twelve hundred disciples,
very many of whom are scattered throughout half the
States of the Union, dispensing, wherever they go, the
principles of the Reformation. He has also been instru-
mental in sending into the field several other preachers,

BEVERLY VAWTER. 123

whose labors have added many a living stone to God's
building. Prominent among those whom he has set on
Zion's walls is Love H. Jameson, his son in the gospel. He
has faithfully preached during forty-two years, for which
service he thinks he has received from the churches only
eighty-seven dollars, plus a few presents, amounting in
all to about one hundred dollars, or less than two dollars
and fifty cents per anmini. The church at Liberty, where
he began to preach, apd where he still officiates occasion-
ally, is said to have paid him, for the services of nearly
half a century, the sum of twenty-five dollars, or a little
more than fifty cents a year. He could truthfully say to
his brethren, in the words of the self-sacrificing Paul, " I
have coveted no man's silver, or gold, or apparel. Yea,
ye yourselves know that these hands have ministered unto
my necessities and to them that were with me."

But his hands are now growing tremulous and feeble ;
and it is to be hoped that the brethren, among whom he
has gone preaching the kingdom of Grod, will soon learn
— nay, have already leai'ned — " that so laboring they ought
to supjMrt the iveak;" and to remember the words of the
Lord Jesus, how he said, "It is more blessed to give than
to receive.''^

Physically considered. Elder Yawter is of medium size.
His frame is well proportioned, and it moves about with
the easy, graceful, and dignified air of an old Kentucky
gentleman. Stoutly compacted by nature, and carefully
preserved by life-long habits of temperance, it seems to
bear along easily the weight of three score years and ten.
His sallow face is but slightly furrowed ; his keen black
eye gleams almost as of old ; and the light of the other
world, fast dawning upon him, has not yet chased all the
dark shadows from his hair.

In mind, as in body, he is not a giant ; but a man of

\'24 I' I O N K. K K !■ i; K A r M K K S.

uudU-rati' jil)ility, posscssiiijr n siniiiil jii(lj;iiieiit, a clear
pt'ir«'i»tiun, ami an cxcrlU'iit iiuiiiorv. His head is best
(k'vi'l(»jii'(l ill tlic iiioial <li|>aiiiiiriit ; Iiut hi.s reasoning
liowtTs wtMV wortiiy nf a li.-ltcr (•iilti\ ati(in than it was
possible for them to receive.

He is a uiau of jrreat tirniiiess ; of strong tlcterniina-
tion ; and is at times, perhaps, a little self-willed — as are
uiosL men who accomplish any good in the world. There
is not a little combativeness in his mental organism ; and
therefore he has never refused to take up the gauntlet
when thrown down to him — never hesitated to assail
whatever stood opposed to the glory of God, or the
spiritual interests of man.

In the pulpit he is the impersonation of candor and of
love to God and man. His plain address and the earnest
expression of his honest face impress the hearer no less
than what he says. He argues with consideraljle force,
and speaks with tolerable fluency ; but he is not an orator
either born or made. He is a documeniary man, always
giving chapter and verse ; and succeeding more by engag-
ing the intellect than by storming the citadel of the heart.

In the church he is faithful, peaceable, liberal; having
given far more for the support of the gospel than he has
ever received for preaching it. So much of his means
has been invested in heaven that he has but little treasure
laid up on earth ; yet he is rich in good works, ready to
distribute, willing to communicate.

In society he is universally regarded as a man fearing
God and following after righteousness. Though some
may find fault with him as a preacher, all esteem him
highly as a neighbor and friend. Much of his usefulness
is owing to the fact that in every place he has possessed
" a good name," which, by the evangelist especially, is
rather to be chosen than great riches, or great learning,
or great eloquence.

BEVERLY VAWTER. 125

His value to the church of Christ and to the com-
munity in which he lives, will scarcely be realized until
after his departure. This event cannot be far distant —
his course must be almost finished. Like Bunyan's Pil-
grim, he has passed, after a long and severe struggle,
through the strait gate ; traversed the Slough of Despond
peculiar to the gospels which are of men ; surmounted
many Hills of Difficulty ; and encountered lions in the
persons of violent opposers of the truth. Soon will he
cross the river of death ; and press with his weary feet
the golden pavements of the celestial city.

JOHN P. THOMPSON.

Kluku Juun I'liJJLii'S Thompson was burn in the city of
Washington, D. C, March 6th, 1195. His grandfathir
on his father's side was a native of Scotland, born in
Edinburg, in 1Y49. About the year HTO he came to
America, suffering himself to be sold for a season to pay
the cost of his transportation, lie subsequently married
Nancy Perry, who is said to have been a distant relative
of the hero of Lake Erie. They were blessed with six
children, James, the father of John P., being the eldest
of their four sons.

Elder Thompson's grandfather served in the Revolution ;
and an uncle on his mother's side lost his life in the strug-
gle for independence. His father also served eighteen
months in the war of 1812, and participated in the bloody
and disastrous engagement at the river Raisin. Having
survived the awful slaughter of that day, he afterwards
joined an artillery company, and applied the match to the
guns at the defence of Fort Meigs. He died in peace
when almost eighty years of age.

Jonathan Philips, the grandfather of Elder Thompson,
(on his mother's side,) was of English descent, and a
member of the Church of England. He lived on the
eastern shore of Maryland, where his daughter Mary, the
mother of Elder Thompson, was born, bred, and married.
She was of age at the time of the Revolution ; and saw
the French army on its march to Yorktown to assist in
capturing the forces under Lord Cornwallis. In after
years she often described to her chiklren the stirring
126

6^^^ S/iy^-'C^A/yUl^,

'^

JOHN p. THOMPSON. 127

cvonls, and sauy to them the patriotic songs uf that era
of heroism. By such means she inspired them with the
love of liberty, and with an undying devotion to the flag
of their country. She attained to the remarkable age of
ninety-five years.

In the year 1800 James Thompson removed with his
family to Kentucky, and settled near Germantown in
Bracken county ; whither his father had previously emi-
grated. The Thompsons were a religious people ; and
the most of them were members of the Baptist church.
The grandfather of John P. was a preacher of that order,
noted for the facility with which he could quote Scripture.

As Elder Thompson was only five years old when he
came to the West, he claims to be a Kentuckian. His
habits, as well as many of his political and religious
opinions, were formed and confirmed in that renowned
State which contains the graves of his ancestors. There
too, he acquired his education, which was not better than
that ordinarily received by the children of the West in
that day.

Vice, especially in the forms of drunkenness, gambling,
and profanity, prevailed all around him ; yet through the
influence of his pious parents, and in that quiet Baptist
retreat, he formed habits of temperance, honesty, and
piety, which have successfully resisted all the temptations
incident to his long life. He naturally inclined to virtue's
side ; and he had also a laudable pride which would not
permit him to do any thing that would have sullied the
good name of his family.

It is perhaps natural, rather than remarkable, that in
the midst of scenes of oppression he learned to sympa-
thize with those in bonds ; and became a firm believer in
the doctrine that " all men are created equal ; and are
endowed by their Creator with certain inalienable rights ;

128 PIONEER PREACHERS.

among which arc life, liberty, and the pursuit of happi-
ness."

About the year 1805, a division on the subject of slavery
took place in the Licking Locust church, which was a
member of the Bracken Association. The said Associ-
ation, in attempting to suppress the anti-slavery element,
inflamed the other churches within its confines, and simi-
lar divisions occurred in the congregations at Ohio Locust,
Lawrence creek, Mayslick, Mt. Sterling, New Hope, Gil-
gal, and several other points.

This new sect called themselves Friends of Humanity.
They differed from their late Baptist brethren only on the
slavery question ; and proposed to return to their spirit-
ual allegiance provided the Baptists would join them in a
petition to the Legislature, praying for the gradual eman-
cipation of the slaves. This proviso not being acceptable
to the pro-slavery party, the Friends of Humanity formed
an independent Association ; and were subsequently
among the first to embrace the current Reformation.

Mr. Thompson, though a small boy, imbibed the eman-
cipation views of those people ; which views he has held
fast to the present day.

It was in the year 1812, and under the ministry of Jere-
miah Yardemon, that he was first led to reflect upon his
spiritual condition and his obligations to God.

Then came the usual long period of seeking and sup-
plicating ; of hoping for the mercy of God, and fearing
that he was one of the non-elect.

At last, by a certain train of reflection — not by the
knowledge that he had complied with the terms of par-
don— he was brought to feel that his burden of sins had
been removed. Soon afterwards (being then in his seven-
teenth year) he united with the Baptist Church, and was
immersed by his grandfather.

When in his nineteenth year ho was employed as a

JOUN P. THOMPSON. 129

country school-teacher ; and so acceptable were his ser-
vices in that profession that he was retained in the same
neighborhood for a period of six years. While thus em-
ployed he acquired, by diligent self-instruction, the most
of his own education.

When in his twenty-third year, he was married to Miss
Priscilla Gregg ; all of whose ancestors, as far back as
known, were staunch members of the Society of Friends.
At the time of their marriage both parties were very poor,
their united fortune consisting of only a horse, a cow, and
the essential articles of log-cabin furniture. But " better
is a little with the fear of the Lord, than great treasure
and trouble therewith."

In August, 1819 — forty-three years ago — he began to
preach the gospel in the community in which he lived.
He would have commenced preaching at even an earlier
period, but for the fact that he waited a long while for a
special call from heaven.

The commencement of his piiblic ministry was attended
by a considerable revival of religion ; and he at once be-
came a preacher of some prominence. He preached regu-
larly, once a month, for the home church, (Ohio Locust,)
and also for the congregation at Lawrence creek. In a
short time he began to travel abroad, visiting the churches
in Mason, Nicholas, and Montgomery counties.

In the fall of 1819, while on his way to the Baptist
Association, held that year in Butler county, Ohio, he
stood for the first time upon the soil of Indiana. The
following fall he again came to this State on a visit to
some of his relatives, who urged him to settle near them.
Accordingly he borrowed money, entered eighty acres of
land in Rush county, and removed to it on the 22d of
March, 1821.

Here he lived for several years in a log-cabin, working
hard at the carpenter's bench and in the forest with hand-

130 P I O N E K K P n K A C H E R S .

spike and axe. At log-rollings, clearings, house-raisings,
etc., lie was always on hand ; and through his influence
nmiiily a rule was established in the neighborhood, pro-
hibiting the use of intoxicating liquors, on all such oc-
casions, lie has always been a zealous advocate of the
temperance cause.

Very soon after his removal to Indiana he united with
the Flat Rock (Baptist) church and began to preach for
the same once a month. lie also preached monthly at
Franklin, near Conuersville ; and occasionally at Ben Davis
Creek, Pleasant Run, Blue River, and Antioch.

In 1822 he organized a church in Rushville, and had
the pastoral care of it during his connection with the
Regular Baptists.

In those days he travelled altogether on horseback or
on foot, and received but little pay for his services. Ten
dollars would perhaps cover all his cash receipts during
his stay with the Baptists. Yet he does not complain of
their treatment. They too were ver}-- poor — so poor that
each could almost say with JPeter, " Silver and gold have
I none." They esteemed him very highly for his work's
sake. The busy-fmgered sisters occasionally presented
him a homespun coat or vest ; and the strong-armed
brethren met together, prepared his firewood, split his
rails, and made his fences.

In the Fall of 1821 he went as a delegate from the Flat
Rock church to the White River Association which met
that year at Franklin. Finding that body divided into
two parties — some being ultra Calvinists who called the
others Arminians — he sided with the latter; took an active
part in the discussions, and at once became a leading
spirit in the assembly. He was subsequently (dcctcd
clerk of that body, and more than once had the lienor of
writing what was called the "circular letter."

One of his letters on the subject of Predestination was

JOHN T' . T TI O M P S 0 N . 131

printed by the Associiitioii ; and it did much to modify
tlie views of his ultra Calvin istic brethren. He was at
this time very popular as well as influential among the
Baptists, to many of whom he, in turn, was ardently at-
tached. But the period of their separation was drawing
nigh.

In June, 1826, he became a subscriber for the Christian
Baptist. In that he read accounts of remarkable meetings
held in various parts of Kentucky by Elders Walter Scott,
John Smith, and other pioneer Reformers. Ere long he
learned that the tide of reformation had reached his old
home in Kentucky : and that many of his friends and re-
latives were worshipping God in the way which was
generally called heresy. Anxious to discover the means
which seemed so effectual in turning people from the old
paths, he resolved to revisit the scenes of his childhood,
and listen to the teachers of the strange, subversive doc-
trine.

Arriving upon the spot he found the reports true — that
those who were turning the world upside down had in-
deed come thither also. He listened to the views of his
friends without losing much of his former faith. He went
to hear Elder Abernathy, the chief Reformer in that lo-
cality : but even he did not convince him of any superior
excellence in what he regarded as the new way.

At the close of his sermon the speaker gave notice that
John Smith would preach at that place on the next day.
Though Elder Thompson was on the eve of returning
home as he had come, he resolved to remain one day
longer in order to hear the discourse of one as renowned
for his acumen as for his eccentricity. Elder Smith was
accompanied by a young brother Payne, who spoke first,
presenting the facts and conditions of the gospel with
great foi'ce and clearness. When he concluded Elder
Smith arose; and in his peculiar manner said, "I have no

1 32 r 1 O N K E K I> K F, A C II E R S .

doubt that while my lu'othcr was speaking you were
thinliing as I was, of that passage of Scripture which
saitli, "The natural man roeeiveth not the things of the
Sjjirit of Goil ; for tliey are foolishness unto him ; neither
can lie know them, because the\' are spiritually discerned."
This very passage had been in the mind of Elder Thomp-
son ; and he had emi)loyed it to rebut many of the texts
introduced by the first speaker. It was, indeed, the key-
stone of his whole theological system. After listening
to the profound exposition of the passage, he seriously
doubted the correctness of his former teachings ; and
without revealing his thoughts to any one he resolved to
examine carefully the whole ground.

He entered upon this investigation with fear and trem-
bling ; for he had a presentiment that he would find him-
self in error ; and he foresaw the estrangement, the strife,
the schism that would result from any attempt to change
his position. He spoke of all this to his wife ; and with
her full consent, he resolved to open his understanding to
every ray of light and to follow the truth of God at what-
ever sacrifice of property, friends, or reputation.

The next time he met with the congregation at Flat
Rock, he felt but little inclination to preach ; for the old
landmarks had been removed, while others had not been
firmly established in their stead. However, he took for
his text John v. 1, because he could discourse upon that
without revealing his new views or his doubts relative to
his old ones ; and the brethren were well pleased as usual
with his teaching.

The next meeting was at a brother Elias Stone's hou.<se,
an humble cabin with a puncheon floor and a rude porch on
one side. A large congregation for that day were seated
in the house and on the porch ; while Elder Thompson,
who by this time hnd a toleralde knowledge of the Chri««-
tian system, took his position in the door to declare once

JOHN P. THOMPSON. 133

more to his humble neighbors " the unsearchable riches
of Christ." He did not intend at that time to bring any
" strange things" to the ears of his brethren ; but his mind
was full of great ideas recently acquired, and his heart
was swelling with unfeigned devotion to God and sincere
desires for the welfare of his fellow men. When, there-
fore, he was about half through his sermon, his spirit over-
leaped all barriers that creeds and traditions had thrown
ai'ound it ; and, as if suddenly inspired, he proclaimed to
his astonished hearers the fullness, the freeness, the sim-
plicity of the gospel of Christ.

That morning's service was the beginning of a great
reformation in eastern Indiana. Hitherto the people had
taken but little interest in the study of the Bible, having
been taught that it was designedly incomprehensible to
the unregenerate mind. But now all was excitement,
searching the Scriptures, animated private discussions,
and flocking to the house of worship to hear the public
teachers and compare their views with the word of God.
The preacher's dixit was no longer profitable for doctrine,
nor was the Confession of Faith an end of all controversy.
The people were beginning to demand for every tenet a
" thus saith the Lord."

There were at that time but three houses of worship in
Rush county ; and these were merely closed in — not
finished. The uncovered sleepers served for pews ; a
rude box, filled with clay, on which glowed a heap of
charcoal, constituted the warming apparatus; and a clap-
board, nailed to the top of a couple of great pins or posts
inserted in the sleepers completed the substitute for a
pulpit. To these houses, when the private cabins would
no longer hold the increasing audiences, the worshippers
resorted ; and they were frequently filled with anxious in-
quirers after truth, many of whom came a distance of ten
or twelve miles, and returned home the same day or night.
1'-2

134 PIONEER PREACHERS.

Elclpr Thompson was, of course, the chief speaker. He
travelled over the whole county, inculcating the doctrine
of the apostles so far as he had learned it. The most of
the converts of that day have remained steadfast ; and
the church called Boundary Line, in Wabash county, has
now within its pale many of the fruits of the early
reformation.

Elder Thompson was still a nominal Baptist. The
more orthodox of his brethren had perceived with regret
the change that had taken place in his preaching ; but
they esteemed him very highly as a brother, and on that
account were disposed to say to one another, " Let brother
Thompson alone : it is owing to the excitement that he
fails to inculcate the received doctrines ; and when the
revival is over he will teach the converts " experience and
doctrine" — a phrase which simply meant that he would
return to the traditions of the fathers.

Thus matters went on until about sixty members — all
Reformers — withdrew from the Flat Rock church with
its consent ; and, at a more convenient point in Fayette
county, were organized as a separate church on the foun-
dation of apostles and prophets.

But he did not long enjoy the blessedness of such tole-
ration. The leading orthodox preachers having given
their voices against him, many of his nearest neighbors
and most intimate friends could no longer listen patiently
to his teaching. At first they endeavored to dissuade
him from his course ; but he continued witnessing to both
small and great, and appealing to the Scriptures as proof
that he taught none other things than those which he had
learned and received from the a])ostles. All other means
having proved inefi'ectual, they determined to cast him out
of the synagogue. They arraigned him before the congre-
gation, and both i)ro8ecution and defense were conducted
in the presence of a large and intensely excited audience.

JOHN P. THOMTSON. 135

It was finally agreed that the church should decide by
a vote whether or not his teaching was heretical ; and the
vote being taken it was decided by a majority of seven
that he taught according to the oracles of God. It being
a well established law of the church that the majority
should rule in every case, he immediately turned the
tables upon his prosecutors; and had he been so disposed,
he might have excluded every one of them /or heterodoxy!
But he was unwilling to attempt, himself, what he had so
recently condemned in them ; so the proceedings were
discontinued and the Inquisition adjourned.

At the next official meeting it was agreed by the two
parties that they should occupy the house alternately for
one year. A short time afterward Mr. Thompson and
those whose views coincided with his own, formed a
separate organization called the Church of Christ ; and
gave to one another the hand of Christian fellowship.

Thus did he enter fully into the Reformation ; and
thus did he bring with him out of the Flat Rock church,
the nuclei of what are now two large and flourishing
churches of the living God.

On the next Lord's day after their organization, an ec-
centric Baptist preacher by the name of Thomas (commonly
called the White Pilgrim, on account of his white raiment)
was present, and, by request, preached. A great many
" N'ewlights," of whom there was a large congregation
about two miles to the north, were present on that occa-
sion, and they became greatly offended because not spe-
cially invited to the Lord's table. Out of this circum-
stance there arose a great controversy on the subject of
communion, which warfare was zealously participated in
by Elders Thompson and John Longley, then a member
of the Newlight congregation mentioned above.

At last the difficulty was amicably adjusted. Elder
Longley with the majority of his brethren soon came over

136 r I O N E E U I' R E A C U E R S .

to the Reformation ; and lie became also a zealous advo-
cate of the ancient g^ospel.

In the mean time the congregation was greatly strength-
ened by accessions from the world, and by immigrant
disciples from Kentucky, among whom was Elder Benja-
min F. Reeve. lie, having already commenced preach-
ing, was soon associated with Elder Thompson in the
eldership of the congregation, which they directed and
edilied with the most perfect unanimity for nineteen
years.

So great was the prosperity of the new church that
within one year after its organization a new house of
worship was erected. None were more liberal or zealous
than Elder Thompson in the prosecution of this enterprise.

In the Fall of 1832, John O'Kane first visited Rush
county, where he was employed to evangelize for one
year. He and Elder Thompson travelled together over
the counties of Rush, Fayette, and Decatur, being the
first at almost every point to publish the doctrine of the
Reformation. When they arrived at Greensburg, O'Kane
rang the court-house bell ; a small audience collected ;
Thompson preached; and one came forward to confess the
Lord. This was the first evangelical sermon and the first
disciple at that place, which is now the centre of a power-
ful influence in favor of primitive Christianity. O'Kane
followed, and three others made the good confession.

At night they preached at a point four miles northwest
of Greensburg; and two were added to the saved — one of
them a daughter of a brother North Parker, \vho is believed
to have been the first person that embraced the ancient
gospel in Eastern Indiana.

From that point they continued their journey, the people
everywhere gladly receiving the word. Though sectarian
opi)osition was ver}-^ strong ; and though there was much
ill-feeling toward O'Kane, growing out of his active par-

JOHN P. THOMPSON. 137

ticipation in the Presidential campaign ; still the disciples
were multiplied, new churches were established, prejudices
were eradicated, and Bible principles inculcated.

Thus the work was carried forward for several years,
Elder Thompson being always in the van.

But about the year 1836 he was compelled to greatly
circumscribe the area of his operations. The demands of
his large and increasing family could no longer be sup-
plied by however diligent a use of a small portion of his
time. Therefore he ceased in a great measure to preach
the gospel in the regions beyond his own county. Bvt
there, without money and without price, he has continued
until this day to warn the unruly, comfort the feeble-
minded, edify the faithful, and point the children and
grand-childern of his old pioneer friends to "the Lamb of
God that taketh away the sin of the world."

In April, 1849, his wife, who had faithfully shared all
his toils and privations, departed this life. She died in
faith, leaving with her husband a large family of children.

In 1851 he was married to Mrs. Mary Allen of Con-
nersville ; and the year following he removed to his little
farm near Fayetteville, in Fayette county, where he ex-
pects to pass the remainder of his days. Already tremu-
lous with age ; the work given him by the Master well-
nigh finished ; a large portion of his family beyond "death's
cold flood," and all the survivors, save one, heirs of the
kingdom ; he is only waiting for the welcome moment
that shall pierce the vail of mortality and reveal to him
what "eye hath not seen."

He has reserved for his burial place a spot in the old
church-yard at Flat Rock, desiring that his dust may re-
pose beneath the old vine, which, planted by his own
hand over thirty years ago, now shoots forth its branches
over the wall.

13d PIONEER PREACHERS.

Elder Thompson is a man of medium height, and slender
frame. He was once remarkably stout and active ; but
heart and flesh are fast failing. His complexion is light.
His hair, now white as wool, was once quite dark. His
eyes are blue — their expression intelligent, cheerful, be-
nignant.

He is a man of warm and generous emotions ; ardently
attached to his friends ; sincere in his supplications for
the whole human family.

Though a man of good natural abilities, yet it is for his
miodncss rather than his intellectual power that he is so
liiulily esteemed by all who know him.

He is a good speaker and an excellent exhorter. His
delivery is fluent and forcible ; his manner, grave, very
earnest, unostentatious. He pretends to be no more than
he is — a plain, humble preacher of the olden time.

Though he has walked for half a century in the midst
of a very crooked and perverse nation ; yet his Christian
character is without spot or blemish.

His whole Christian life has been characterized by
supreme devotion to the interests of the Redeemer's
kingdom.

At one time especially when sorely pressed for the means
of a comfortable subsistence, his friend. Dr. Jeflerson Helm,
made the most tempting proposals to induce him to ex-
change the ministerial for the medical profession. But
he replied, "/ am engaged in a greal work, and cannut
come down.^^

Having thus steadfastly suflered affliction with the peo-
ple of God, well may he look forward to the recompense
of the reward. Having sown, in tears, the incorruptible
seed, he is soon to return, with rejoicing, to the Husband-
man, taking his sheaves with him.

MICHAEL COMBS.

Prominent among the early Reformers in Indiana was
Elder Michael Combs. He was born in East Tennessee,
February ITth, 1800. His father, Job Combs, was of
Scotch descent, and of the Presbyterian faith. The Combses
were generally an intelligent, high-toned people, though
they moved in the humbler walks of life, and. were not
blessed with liberal education. As a general thing their
predilections were not so much for the ministry as for the
worldly professions — especially law.

His mother's maiden name was Abigail Coons. She
was of German descent. The Coonses were mostly Bap-
tists, noted for their piety and zeal for God. Among
them were many preachers, one of whom, John Coons,
was imprisoned, in the days of the Revolution, by the
English or Episcopal church.

The mother of Elder Combs died when he was quite
young; whereupon he and his brother Job were placed in
the family of a maternal uncle who was a strict Baptist
of the Calvinistic dye. By him the orphan boys were
taken exclusively to the Baptist church, where they re-
ceived a strong bias in favor of that faith.

Being brought up under such circumstances their educa-
tion was, of course, greatly neglected. They were simply
taught to read and write — no more. In early youth,
however, they were both very fond of good books ; and
they read with great avidity every volume upon which
they could lay hands. Michael especially became much
interested in the historical portions of the Old Testament ;

139

140 PIONEER PREACHERS.

and the account of the creatiuii, tlie translation of Enoch,
the destruction of Sodom, and other important events did
not fail to make a deep impression on his mind and heart.
The earnest appeals of the Baptist preacher also affected
him seriously ; and so did the earthquakes that occurred
about the year 1811.

On account of these various causes, his soul was greatly
cast down and disquieted ; and had the preachers of that
day spoken according to the oracles of God, he would, no
doubt, have been a disciple before he reached his four-
teenth year. As it was, however, his religious impres-
sions soon wore away ; and he walked in the way of his
heart and in the sight of his eyes, unmindful of Solomon's
admonition, that " for all these things God would bring
him into judgment." Being of a very mirthful and mis-
chievous disposition, he was easily turned altogether out
of the way.

About this time, his father, who had married again,
determined to remove to Ouio, which was then regarded
by the East Tennesseeans as a land flowing with more
than milk and honey. Finding no location to suit him^
he proceeded as far west as Wayne county, Indiana,
where for a short time he pitched his tent. His neigh-
bors were nearly all Quakers, whose quiet worship and
solemn demeanor had but few attractions for his two sons,
who had accompanied him from the land of their birth.

At length their father settled in Preble county, Ohio,
near the line separating it from Indiana. Here Michael
fell among a class of Christians called Newlights — a
people as different from the Quakers as the Quakers were
from the Baptists. It was commonly reported that they
denied the divinity of Christ, and the doctrine of the
atonement; that they were Arminians; that they held
faith to be merely an act of the creature ; that they liad

MICHAEL COMBS. 141

no creed but the Bible ; and that as to their origin they
were a people only of yesterday.

By far the most prominent preacher among them at
that time and place was David Purviance. One day,
when he was to preach near by, young Combs felt like
the Jews of Rome when they said " we desire to hear of
thee what thou thinkest ; for as concerning this sect, we
know that everywhere it is spoken against." Accord-
ingly he went to the meeting, and was favorably im-
pressed by the fine personal appearance and the mild,
affectionate bearing of the speaker. The text was,
" Come unto me, all ye that labor and are heavy laden ;
and I will give you rest." The sermon was the plainest,
the most consistent, the most affecting he had ever heard
— altogether different fi'om the discourses of the Calvin-
istic Baptists to whom he had been wont to listen. With
them clearness or simplicity was no desideratum. In-
deed, the more incomprehensible the subject could be
made to appear to sinners, the more indubitable was the
evidence that the preacher was " sent from God :" for
they reasoned thus :

1. The natural man (sinner) receiveth not the things
of the Spirit of God ; they are foolishness to him.

2. The preaching we hear is all foolishness to us, (sin-
ners.)

3. Therefore the preaching we hear is " of the Spirit of
God."

After hearing Elder Purviance that day. Elder Combs
frequently attended the meetings of the Christians. He
became convinced of the propriety of their plea for a
union of all the saints ; and was favorably impressed by
the fact that they themselves loved one another fervently,
and endeavored to keep the unity of the Spirit in the
bond of peace. Therefore, though he did not unite with

142 PllKNEKK I'UEACHERS.

thfiu, he becauie a zealous tielemler of their charaders,
if not of all Ihcii" views.

On the first of Januar}', 1818, he was married to Mary
Edwards, who had been brought up among the Quakers
of North Carolina. She of course inclined to that faith,
although, to her, it was very far from being " full of com-
fort.'' On the contrary, she was a victim of despondency,
having been forced to the conclusion that she was one of
the "vessels of wrath fitted to destruction." Her hus-
band, though yet a great sinner, became a preacher of
righteousness so far as to dispel all her fears of reproba-
tion, and induce her to attend the meetings of the Chris-
tians. AVith them she soon united, being received with-
out baptism, out of deference to her Quaker views. This
error also she subsequently corrected ; and although
forty-two years have since elapsed, she still lives " in
hope of the glor}^ of God."

She is the mother of thirteen children, eleven of whom
are living ; and all of whom, save one, have become
obedient to the faith.

Soon after her conversion, Elder James Hughes, "an
eloquent man and mighty in the Scriptures," but " knoic-
ing only the baptism of JoJui," came to a camp-meeting
held in that vicinity. Among his hearers on Monday
morning was Job Combs, jr., who had, perhaps, spent
the previous day in the society of his sinful associates ;
and who had come there " to see that Newlight cut up"
— as he expressed it on leaving home. In a sad, earnest
tone the speaker announced his text : " Hear, O heavens,
and give ear, 0 earth ; for the Lord hath spoken ; I have
nourished and brought up children, and they have rebelled
against me. The ox knoweth his owner, and the ass his
master's crib ; but Israel doth not know ; my people doth
not consider."

The passage touched the heart of young Combs, to

MICHAEL COMBS. 143

whom it was so beautifully applicable; and for once he
resolved to listen respectfully to the preaching of the
word. Of its effect he himself could not better tell than
in the touching words of the melancholy poet :

" With many an arrow deep infix'd
My panting side was charg'd when I withdrew
To seek a healing balm* in distant shades.
There was I found by One who had himself
Been hurt by th' archers. In his side he bore,
And in his hands and feet, the cruel scars.
With gentle force soliciting the darts.
He drew them forth, and healed, and bade me live."

The conversion of Job led his brother to consider his
ways, and determine to reform his life. But he was not
equally fortunate in obtaining speedily a satisfactory evi-
dence of the remission of his sins. He did indeed forsake
his wicked ways and his unrighteous thoughts, and he
did experience a great change in his feelings ; but he
could not give a reason for the trembling hope that was
in him. In short, he was converted in heart and life ;
but in state or relation he was unconverted.

After remaining long in this doubtful state of mind, he
finally resolved to attempt the cleansing of his way by
" taking heed thereto according to God's word." In pur-
suance of this resolution, he became a diligent student of
the Holy Scriptures, which were not long in making him
wise unto salvation. Through the whole course of his
long and eventful life, that word has been a " lamp to his
feet and a light to his path."

He was about twenty-one years of age when he thus
took the Bible as the man of his counsel, and relying
mainly upon the pjuiHty of his motives and the sincerity
of his desires, ventured to join the church, and regard
himself as a Christian. Unable to designate the timo

* " To seek a tranquil death in distant shades." — Original.

f

144 PIONEER rREACnERR.

and place at which " the Lord spoke peace to his soul,"
(a thing which believers generally professed to do,) he
was very far from having strong consolation ; yet, cling-
ing to his faint hope, he groped his way, relying upon
the divine assurance that "the path of the just is as the
shining light that shineth more and more untg the perfect
day."

About the year 1822 he and his brother Job both com-
menced exhorting and preaching. A short time after-
wards there occurred in their neighborhood a great " re-
vival," many of the fruits of which were of that substantial
kind which is "unto holiness, and the end everlasting
life." Several young men that were brought into the
church at that meeting subsequently became useful and
somewhat distinguished preachers of the gospel.

During that meeting many also came in who had been
trained up in the Quaker faith. Under the lenient rule
which that church (Newlight) still retains, without the
authority of one single apostolic precept or example, all
these were received into full fellowship without submit-
ting to the initiatory ordinance. Even Elder Combs him-
self, though a preacher of the gospel, had never yet
obeyed it I Though his boyhood had been passed among
Baptists, whose views he sincerely received, and for
awhile firmly held, yet he had associated so long with
Quakers that their traditions had made the word of God
of none effect. So true is it that " evil communications
corrupt good manners."

Elder David Purviance, who was a man of great indt^-
pendence of thought, seems not to have been among
those who (with the good intent of removing what they
regarded as a great obstacle in the way of Christian
union) were willing to concede that obedience to a posi-
tive commandment was a "non-essential." Certain it is
that he assumed the responsibility of preaching to the

Mien AEL COMBS. 145

converts above named, and also to Elder Combs, a most
convincing sermon relative to the duty of being immersed.
So clearly and so powerfully did he develop the subject,
that Elder Combs and man}^ others tarried no longer, but
arose and were baptized. Such was the singular and
circuitous manner in which the subject of this sketch
entered into the kingdom.

After his immersion, he began to enlarge the field of
his ministerial operations ; and it therefore became neces-
sary for him to be licensed. Duly recommended by the
congregation of which he was a member, he appeared
before the Conference as an applicant for license. For
some caase he was not regarded with much favor by that
body ; and it was by only a small majority that he was
commissioned as a preacher of the gospel. This hesita-
tion on the part of the Conference troubled him but little ;
for feeling that he had received a special call from God, it
made no difference whether his preaching was acceptable
to that body or not.

At first it was " in weakness, in fear, and in much trem-
bling" that he waited on his ministering. Being very
poor, his family were dependent on his labors for their
daily bread ; and his reputation as a preacher was not
such as to command any considerable remuneration.
Thus during the greater part of the time he was com-
pelled to labor with his hands for the maintenance of his
household. Yet "forgetting those things which were
behind, and reaching forward to those things which were
before, he pressed toward the mark for the prize of the
high calling of God in Christ Jesus."

Acting upon the suggestion of Paul to Timothy, he
determined to " study to show himself approved unto
God, a workman that needeth not to be ashamed." Ac-
cordingly he addressed himself energetically to an inves-
tigation of the principal doctrines that agitated the minds
13

i

146 • PIONKE^PR« ACHERS.

of those within the church, and blinded the eyes of those
without. By a faithful prosecution of this course he
rapidly multiplied his intellectual resources, and qualified
himself to act successfult^rthe important part subsequently
assigned him in the Reformation.

About the year 1826 he removed to Montgomery
county, Indiana, having entered eighty acres of land near
Crawfordsville. There he found no organized church ;
but there were a few brethren and sisters, whose religion
was bittei'ly opposed and grossly misrepresented.

He at once volunteered his services as a preacher ; but
being a stranger there it was feared by the brethren that
he might not be able to resist the attacks which, it was
certain, any demonstration on their part would provoke.
Finally, however, they agreed to let him preach one ser-
mon. At the same time it was privily agreed that a cer-
tain old brother, the " wise man" among them, should sit
in the "judgment seat" on the occasion. If in his opinion
the discourse should indicate present ability and future
usefulness on the part of the preacher, they were to com-
mit their precarious cause to his hands. If, on the con-
trary, the effort should be feeble and unsatisfactory, they
were to give him neither encouragement nor a second
trial.

The day came. With anxious hearts came also the
persecuted few who held fast the Lord's name ; while
those of the world and of the orthodox churches took
their places in the assembly, thinking, "What will this
babbler say ?" Inspired by the circumstances surround-
ing his critical position, he made a most happy eObrt,
which won for him, not only the favorable decision of the
judge, but also the love and confidence of the entire little
brotherhood.

That day was the beginning of active operations in a
new and extensive field. It was the early dawn of the

MICHAEL COMBS; 141

Reformation in that section of Indiana. Many false and
injurious impressions were soon removed ; the views he
advocated found favor in the eyes of a few of his neigh-
bors ; and the materials were soon ready out of which to
organize a new church.

But before this object could be accomplished it was
necessary that he should be ordained. For that purpose
he went to the Conference, which convened that year at
Old IJnion, in Owen county. Having passed his exami-
nation, he was required to give his examiners a specimen
of his sei-monizing. For this, the second time, he was
successful in running the gauntlet ; and it was therefore
ordered that he should be ordained to the ministry by
Jesse Hughes and Jesse Frasier.

This being done he immediately organized a small
church near or upon his farm in Montgomery county.
The organization was subsequently removed to Crawfords-
ville ; and thus the present flourishing church at that
place had its origin.

From Crawfordsville he visited many points in the
White River Yalley ; at the most, if not all of which
points, he was the first to oppose human creeds, and plead
for a union of all Christians on the Bible alone.

About this time he began to hear startling rumors con-
cerning a certain Alexander Campbell that was said to
have appeared, as a great fault-finder, at Bethany, Ya.
To the most of Mr. Campbell's views as currently re-
ported, he was heartily opposed ; but he rejoiced to hear
that the confessedly able editor of the Christian Baptist
was an uncompromising opposer of all creeds and con-
fessions of faith not given by inspiration of God. But
penury and prejudice prevented him from subscribing for
the Christian Baptist ; and for two or three years he con-
tinued his ministerial laboi*s in the manner peculiar to the
Old Christian Body.

148 nONKKK I'U KA »• It KKS.

In the mean time Mr. t'aiiipbell made a lour to the
West, and Elder Combs improved the opportunity thus
atlorded of hearing the remarkable man that was causing
such commotion among the numerous " branches" of the
church. The preacher, who was then in the prime of Hfe,
did not fail to bring certain strange things to the ears of
Elder Combs, who found biit little fault with the views
presented. But then it was whispered about that " the
half had not been told" — that the speaker with charac-
teristic shrewdness had concealed his objectionable senti-
ments. Therefore while " some said. He is a good man,"
others said, "Nay ; but he deceiveth the people."

These sly insinuations greatly diminished the effect
which the great truths to which he had listened would
otherwise have produced on the mind of Elder Combs.
As it was, however, his attention was directed to certain
passages of Scripture, which in due season convinced him
of the error of his way.

Soon after hearing Elder Campbell preach, he became
a reader of his magazine. In that the distinction between
Christianity and the traditions of men was so clearly
pointed out that he could not fail to be convinced of the
necessity of reform. Yet, fearing the people, he, for a
long while, kept these things in his heart. Gradually
adding courage to his faith, he ventured to advocate the
ancient gospel in the corner though he did not yet dare
to proclaim it upon the housetops. In this private man-
ner he made a few converts ; and thus prepared the way
for the change which was soon to follow.

Finally, the few brethren that had gladly, though pri-
vately, received the word, prevailed upon him to teach
the people, publicly, that they were required to " rei)cnt
and be baptized every one of them [you] in the name of
Jesus Christ for the remission of sins." This he did for

MICHAEL COxMBS. 149

the first time at a protracted meeting held in Edgar county,
111., in the year 1833.

This departure from the orthodox track — made with
great hesitation and only at the urgent and repeated re-
quests of his brethren — was, as he anticipated, equivalent
to a declaration of war. Brethren that had stood by him
in many an hour of need, suddenly arrayed themselves
against him ; sects that had bitterly opposed one another
entered tacitly into an alliance to destroy the common
foe ; and, in Western Indiana, the great conflict between
truth and error had begun. Public debates and private
disputatious were of frequent occurrence; the precepts of
the apostles and the example of the first Christians were
the all-absorbing topics of the day ; and almost every pro-
fessor of religion, from the least even to the greatest, was
converted into a Berean, searching for himself the Scrip-
tures to see if certain things were so.

Into this unequal warfare Michael Combs entered with
great zeal, and at a great personal sacrifice. Having
preached several years for almost nothing he had just
reached a position in which his labors were beginning to
be appreciated and rewarded ; and in abandoning that
position he voluntarily deprived himself of that which
afforded a comfortable livelihood, and subjected himself to
the necessity of again preaching the gospel without money
and without price.

But while there were noble men to make these sacrifices
for truth, there were noble women also whose industry
replaced much of that which was lost — women who laid
their hands to the spindle and whose hands held the dis-
staff — women who rose while it was yet night and gave
meat to their households — women who considered fields
and bought them, who with the fruit of their hands planted
vineyards — women who looked well to the ways of their
households, and ate not the bread of idleness. — (Prov.

150 PIUNKBR PUKACIIERS.

xxxi.) The efforts of these busy-fmirered Christian mo-
thers must not be overlooked in searching out the causes
of the rapid extension of the Reformation in the great
West.

About the time the battle began to wax hot, Job Combs,
J. Secrets, and Lewis Comer, all valiant soldiers from
Ohio, appeared on the field. Secrets was a man of strong
mind, mighty in word and doctrine. Comer, of less ability,
but of a more excellent spirit, "adorned the doctrine of God
our Saviour in all things." Job's gift was exhortation ; and
in the exercise of that gift he had no superior in that day.

Encouraged bj^ the arrival of these timely reinforce-
ments, Elder Combs continued the good fight of faith.
For a period of twelve years he was one of the very fore-
most in the strife. He and his coadjutors went every-
where in Western and Central Indiana, preaching the
word. "And so were the churches established in the
faith, and increased in number daily." These results fol-
lowed because the truth was mighty ; the preachers were
zealous ; the brethren were exemplary ; and many of the
people were tired of the prevailing systems, and eager to
be shown a more excellent way.

In the year 1833 he went into Bartholomew county on
some business of a secular character. Conversing, one
day, with an old lady and gentleman, on the subject of
religion, the parties differed widely and were drawn into
quite a spirited discussion. Finally, the old lady observed
to her husband, " This stranger talks just like Jo. Fassett."
On inquiry he learned that there was a Newlight church
near by (at New Hope) and that " Jo. Fassett" was a
leading preacher of that order. On Lord's day he went
to that place of worship ; and there made the acquaintance
of Elder Fassett, and of many brethren whose religious
views did indeed coincide with his own. He found in
Elder Fassett an earnest advocate of the union of all

MICHAEL COMBS. 151

Christians on the Bible alone ; and they immediately
set about concerting measures to unite the disciples of
Montgomery and the adjacent counties with the Newlights
of Bartholomew and other counties to the north and west
of that.

For this purpose a union meeting was appointed at the
Bluffs of White River, in Morgan county. On the ap-
pointed day hundreds of people and a great number of
preachers of both parties, met together. It was agreed
that the preachers who had been Calvinistic Baptists and
those who wei'e called " Aminian Newlights," should
preach a few times alternately in order that the differences
between the parties might be made manifest. Elder Fas-
sett, being the senior preacher on his side, led off on Friday
morning ; and the meeting was conducted as agreed upon
until the next Monday evening. Both parties having re-
nounced all human creeds, and both preaching for doctrine
the Scripture given by inspiration of God, there appeared
no material difference between them. All the speakers
seemed to be of the same judgment, and to all speak the
same thing. As early as Lord's day, it was evident that
there were to be no more divisions between those two
bodies of Christians. Hundreds sat down together that
day at the table of their common Lord; and their commu-
nion was "as the dew that descended upon the mountains
of Zion — for there the Lord commanded the blessing."
The middle wall of partition was completely broken
down ; and so far as those represented in that assembly
were concerned, there were henceforth but one fold and
one Shepherd.

This meeting added greatly to the strength of the Re-
formation. One more subborn fad was opposed to those
who affected to regard the union of all Christians as a
thing by no means feasible.

About the same time Elder Combs was invited to at-

152 PIONEER PREACHERS.

tend a great camp-mccting to be held by the Newlights
near Blooniington iu Mouroe county. Elders Frank Pal-
mer, John Smith, and other distinguished preachers of
Kentucky were expected to be present. He was loth to
accept this invitation ; because the State University was
located at that point ; and he feared he could not preach
acceptably iu a region in which he supposed learning did
greatly abound. But he finally concluded with Paul when
he said, " I am debtor both to the Greeks and to the Bar-
barians; both to the wise and to the unwise. So as much
as in me is I am ready to preach the gospel to you that
are at Rome also."

It so happened that the preachers from Kentucky did
not come ; and but for his presence there would have been
a great disappointment. This circumstance inclined the
people to listen more patiently to the strange views he
presented. He soon secured the attention of the vast
assembly — of the learned as well as the unlearned. A
general and unprecedented interest was awakened in the
community ; and during the progress of the meeting more
professors than non-professors were converted to the re-
ligion of the Lord Jesus. This was the beginning of the
Reformation in Monroe county, where the Newlights were
very numerous. So well was the work commenced, and
80 successfully has it been prosecuted, that now there is
not a single congregation — perhaps not a single member —
of the old Christian body in Monroe county.

Among those who gladly received the word at that
meeting was David Batterton, who had been for some time
an unbaptized member of the old Christian church, and
who has been for many years an elder and a strong pillar
in the house of the Lord at Bloomington. His wife also,
who had fallen into the Slough of Despond, wal rescued
through obedience, and made an heir of the heavenly in-
heritance into the possession of which she soon entered.

MICHAEL COMBS. 153

At another time he held a meeting in a strong Methodist
community in Henry county. Among his hearers at that
time was Benjamin Franklin, who had then made no pro-
fession of religion. To him the views of Elder Combs
seemed both reasonable and scriptural ; and he defended
them when attacked by those who resisted the truth. At
that time and place may have been partially bent the twig,
which subsequently took such deep root and shot forth so
vigorously.

These meetings are here mentioned merely as indices
of the manner in which the truth was propagated in the
former days. To mention all — to record the many re-
markable conversions of that day — to enumerate the
preachers old and young that were taught the way of God
more perfectly — to describe the many happy scenes that
were enacted at the firesides of those humble people who
often spent the greater part of the night in talking of the
law of the Lord — would require far more space than can
be given in a sketch like this.

For twelve or fifteen years Elder Combs gave himself
almost entirely to the word, leaving to his wife the care
of his family. During all this time he stood in the front
rank of Reformers, and exerted a strong influence in many
parts of the State.

But finally the cares of this world choked the wOrd, and
he became comparatively barren and unfruitful. Though
he did not err from the faith ; yet, in seeking to increase
his earthly possessions, he "pierced himself through with
many sorrows."

It was not for his own sake, or because of an innate
love of money that, to the partial neglect of the word, he
turned his attention to the affairs of this life. But his
children were growing up, and he longed for means to
educate them and give them a " start" in the world.
Impelled by this motive, he plunged into business of a

154 PIONEKK PREACHERS.

secular kind ; and entered upon tlie dangerous experiment
of serving God and Mammon. At flrst lie turned his at-
tention to farming. Afterwards he became a heavy con-
tractor in the construction of railroads ; and finally became
involved in politics. He was elected to the State Senate
about the year 1851, which marked the close of his po-
itical career.

The result of all his struggles for gain was by no means
satisfactory. "What he had made at other employments
he lost in his railroad operations ; and it is now a source
of deep and lasting regret that he did not "flee those
things and follow after righteousness, godliness, faith,
love, meekness, temperance."

That he made this sad mistake is owing partly to his
own erring judgment, and partly to the illiberality of the
disciples, who " having this w^orld's goods and seeing
their brethren have need, shut up their heart of compas-
sion from him." The blame will be justly distributed by
Him who shall "judge the world in righteousness."

About the year 1853 he collected the remnant of his
means, and removed to Illinois, still in hope of securing
some land for his children. At a subsequent period he
moved to Iowa, in which State he still resides, near
Bellair, Appanoose county. He continues to preach and
do good as he has opportunity ; but he is no longer the
shining light that he was in former years.

On account of his limited education, Elder Combs has
written but little for the press. But he is now preparing
for publication a work on a subject to which his attention
was attracted in the following manner :

When at the height of his usefulness in Indiana, there
fell into his hands a small work on Prophecy, by S. M.
McCorkle, who advocated a literal interpretation, and was
therefore called a Literalist. After reading the l)ook life
sought an interview with its author, who lived at that

MICHAEL COMBS. 155

time in an adjoining county. During the few days which
they passed together, each converted the other ; and since
that period Elder Combs has devoted much time to the
study of the prophets. The result of his investigations,
as well as the conclusions to which he has come, will,
no do ibt, be fully revealed in his forthcoming book, should
he live to complete it. It is sufficient to say, in this
jDlace, that his views of the prophecies and of the end of
the world, were not generally received by the disciples ;
and that it was by his advocacy of Second- Adventism, as
well as by his becoming entangled in the aflFairs of this
life, that he, to a great extent, destroyed his influence as
a minister of the ancient gospel. Let his example deeply
impress upon the mind and heart of every Christian
preacher the solemn admonition of the great apostle :
^'Take heed to thyself and to the doctrine.''^

But it must not be supposed that Elder Combs, having
so successfully preached to others, is himself in danger of
becoming a castaway. Though his influence may have
been injured through philosophy and vain deceit, yet he
and thousands of others have been sanctified through the
truth which he has preached. Though he may have
erred in " believing (as he supposed) all things which are
written in the law and in i\iQ prophets ; yet he has ever
exercised himself in a hope both sure and steadfast,
endeavoring to preserve " a conscience void of offence
toward God and toward men." If he has been mistaken
in crying, "Behold, the Bridegroom cometh," he is on
that account the better prepared to meet Him at His

Elder Combs is a medium-sized, rather heavy set man,
being about five feet eight inches high, and weighing
about one hundred and sixty pounds. Though now en-
feebled by age, he was once a man of much sprightliness

ir)fi riONF. KR I'K F. AC II KU S.

and great physical power. In early life lie contributed a
liberal share of the labor that cleared away the western
forest and prepared the way before the plow — hence his
fine physical development. He has very pale blue eyes,
light or sandy hair, and a ruddy complexion.

He is a man of very fair natural ability. Though his
mind is less powerful than some, it is more active than
many. Through lack of mental discipline, he is not a
clear, safe, sober-minded thinker; but he is strongly
inclined to be visionary — prone to embrace new and
strange theories. In the domain of thought, he can
hardly be styled a " prudent man that looketh well to his
going."

As a speaker he used to rank high ; and nothing but
age has detracted from his merit in this respect. His
oratorical or excitable temperament always supplies him
with intensity of feeling, which is said to be " the leading
element of good speaking, for this excites feeling in others
and moves the masses." It was not his habit to carefully
prepare his sermons ; hence near the commencement of
his discourses he was slow — frequently tedious; but
toward the close his delivery was very rapid, highly
animated, and sometimes truly eloquent. At such times
it behooved the " preaching brethren" who chanced to sit
behind him in the stand, to look well to their toes ; for
he not only gesticulated earnestly with his hands, but he
also wore heavy boots, which frequently and incautiously
shifted their position. His discourses were usually of a
doctrinal or controversial character ; and whatever some
of them may have lacked in depth, was more than made
up in lenrjth; for he has been known to preach for more
than three hours. As a general thing, however, his dis-
courses were deep as well as long; and, in the aggregate,
they made a deep and lasting impression on the public
mind.

MICHAEL COMBS. 15T

As a husband and father he is indulgent, provident,
kind, and affectionate. It is doubtful whether David
loved his wayward son Absalom more fervently than he
loves his eleven sons and daughters.

Next after his family, his brethren share largely in his
heart's best affections. For their sakes and to increase
their number he has freely given, though he has not freely
received. He once owned a valuable little farm and other
property in Indiana, but it has all been sold, and the money,
little by little, laid at the apostles' feet — cheerfully con-
tributed for the support of the gospel and the extension
of the Redeemer's kingdom.

Nor has his generosity been exercised only toward the
children of God. Like the " perfect and upright man" of
TJz, he has " delivered the poor that cried, the fatherless,
and him that had none to help him." "The blessing of
him that was ready to perish came upon him ; and he
caused the widow's heart to sing for joy." In a word,
benevolence is the leading trait of his character ; and if
there is a man on earth who, as he has had opportunity,
has "done good unto all men, and especially unto those
who are of the household of faith," that man is Elder
Michael Combs.

In so doing he has never been weary ; and far more
desirable than all earthly riches, is his interest in the
promise, " With what measure ye mete it shall be meas-
used to you again." Well may he go down to the grave
rejoicing in view of that day when " the dead, small and
great, shall stand before God — when the books shall be
opened, and the dead judged out of those things written
in the books, according to their works."

ELIJAH GOODWIN.

Elder Elijah Goodwin was born in Champaign county,
Ohio, January 16th, 1807. When three years old his
father, Aaron Goodwin, and his gradfather, Elijah Chap-
man, together with several other families, emigrated to
Illinois Territory and settled in the American Bottom,
about twelve miles from St. Louis. This locality proving
very unhealthful, they resolved to return to Ohio in the
Fall of 1813.

Matters being arranged for this purpose, they set out
in wagons on their return, but by the time they reached
Indiana Territory the winter set in with such severity that
they could proceed no farther. They therefore pitched
their tents in what is now Gibson county, some five miles
north of the present town of Princeton, and there awaited
the coming of Spring.

In the mean time his father and others of the company
made several excursions into the surrounding wilderness
to ascertain the quality of the land, which, it was found,
promised a rich reward to the future husbandman. There-
fore their purpose of journeying farther eastward, passed
away with the winter, and they chose for themselves
dwelling places between the forks of White River, in
Daviess county, and about twenty miles east of Yincennes,
or Old Post Vincent, as it was then called.

At that time there were but few settlements of whites

in that part of the Territory, and the stillness of the forest

was seldom disturbed save by the I'ed man shouting in

the chase. They were therefore subjected to all the dan-

158

<^^^^^ ^

ELIJAH GOODWIN. 159

gers and inconveniences incident to frontier life. Not
the least of these inconveniences was the absence of the
school-master. True, each neighborhood had a nominal
teacher, but he was usually a blind leader of the blind,
neither " gentle, patient, nor apt to teach." Yet so weak
was the element of civilization that even such a teacher
could be sustained for only three months each year.
Moreover Elijah's parents were poor, and he was often
required to be absent from the school that he might be
present in the field or in the "clearing. " His father usually
signed one scholar for the term, and the time was made
up by several of the family in such fractions as it often
puzzled the " master" himself to reckon.

Under such circumstances, however, he learned to read,
and, to him, this was equivalent to an education : for he
possessed a mind delighting "to search out the causes of
things," and, having acquired the ability to read, he be-
came his own instructor. Among his first acquisitions
was a respectable knowledge of the English language.
This gave him a power in the pulpit which, in that day,
was extraordinary, and elevated him at once to a some-
what conspicuous rank in the ministry. He has been
through life an inquisitive and indefatigable student — ever
seeking to increase his stock of knowledge, whether in the
school-room, behind the counter, at home with his family,
or in the houses of his brethren as he has journeyed,
preaching. To this studious habit, mainly, he owes, under
God, his present honorable position, and to it society is
indebted for his usefulness.

Having by such means obtained a tolerable English
education, he learned, with the assistance of some friend,
the Grreek alphabet. With this key he unlocked that
classic store-house, in which, to the mere English scholar,
are hid all the treasures of revealed wisdom and know-
ledge. He is not, to be sure, a thorough Greek scholar,

160 PIONEER PREACHERS.

but bv means of his Lexicon he is able to amve at the
meanings of the Scripture, as conveyed in the original
words which the Holy Spirit taught. To conclude this
topic, Elder Goodwin may be set down as an educated
man, who is worthy of double honor in that he is
self-educated.

His religious training was more carefully attended to,
though circumstances were unfavorable. His parents
and grand-parents were members of the Methodist Epis-
copal church, and, until he was thirteen years old, he
never heard any but Methodist preachers. The "circuits"
in those days being very large, the bishop usually placed,
on each, two itinerants, who, by making their appoint-
ments eight weeks apart, supplied the " societies" with
preaching every four weeks. As the appointment usually
fell on one of the " six days," it was very common —
indeed customary — for the men who attended to take
their guns and dogs with them to church. Arriving at
the house of worship, which was usually a squatter's cabin,
they would " stack arms" in the outside corner of the
chimney, go in, and seat themselves w^ith powder horns
and shot-pouches hanging by their sides. The bene-
diction pronounced, the}^ whistled up the errant dogs,
and set out in hope of killing a deer on their way home —
a hope which was frequently realized.

But it was perhaps not unfortunate that such circum-
stances existed. As there were then no deified preachers,
the believer could worship God even in their absence.
There being no magnificent temples in which devotion
could parade itself on Sundays, it took up its abode in
the bearlti of those simple people, and manifested itself to
the Creator around the family altar. Such worshippers
were the ancestors of Elder Goodwin. In his mother
Mary and his grandmother Achsah, especially, dwelt the
unfeigned faith.

ELIJAH GOODWIN. 161

He himself was piously inclined even from a child.
He received the religious instructions of his parents
with great readiness of mind, and, at a very tender age,
was anxious to experience the joys of salvation. Nor did
he think of becoming a Christian only — even then, in his
childhood, he cherished the hope of being, one day, a
preacher of the ever -blessed gospel. Long before he
made a profession of religion, he used to steal away to
the groves and deliver extempore sermons to the trees.
Indeed, like the holy child Samuel, he seems to have been
born for the obedience and service of the Lord.

Looking forward to the ministerial profession, he did
all in his power to qualify himself to discharge its solemn
duties. His father's library contained only a Bible and a
Methodist hymn book, but these he made his frequent
study until he became very familiar with their contents.

With such a disposition, it is not surprising that he was
always delighted when the circuit-riders came round, and
greatly interested in their singing and preaching.

Those preachers taught that people could never " get
religion" until they should be brought to see themselves
as the vilest of sinners. They endeavored first of all to
convince them of their total depramty, and, in the second
place, to afford them a magnified conception of

"What eternal horrors hang

Around the second death."

Having thus brought them through the darkness of
despair to the very verge of the awful pit, they suddenly
admitted a flood of light from the Lord's blessed promises
of forgiveness and mercy. By this artful manoeuvre they
transported their hearers from the confines of " outer
darkness" to the bright regions of hope ; and this rapid
transition, this sudden elevation of greatly depressed
spirits, the mourners regarded as their conversion, and

162 PIONEER PREACHERS.

glorified God ! In this plan of pardon there is at least
some sound philosophy, and for this reason, possibly, it
is still followed by many idthout the shadow of divine
authorUy. To young Goodwin's conversion under this
system, one thing stood opposed — on a faithful compari-
son of himself with his profane associates, he could not
conclude that he was the chief of sinners. Therefore he
remained in the kingdom of Satan, though most anxious
to be translated into the kingdom of God's dear Son.

About the year 1819 there came into Daviess county
several preachers who called themselves Christians, but
were called by various names, such as Newlights, Schis-
matics, Heretics, etc. The love, rather than " the terror
of the Lord," was their favorite theme, and they appealed
to sinners with great earnestness and with many tears.
Young Goodwin soon became much attached to those
despised people, and began to defend their views when
opposed by the several orthodox sects.

At one of their meetings held in May, 1821, near Wash-
ington, he made a profession of religion, and was soon
afterward received into the church. Under the lenient
rule of the Old Christian Body, he enjoyed the fellowship
of his brethren for several months without obeying from
the heart "the form of doctrine." This he did tlirough
fear of wounding the feelings of his parents upon whose
faith he had been sprinkled in infancy. This obstacle
was entirely removed as soon as they were apprised of his
heart's desire, and, in October following, he was immersed
in Prairie Creek by Elder Cummins Brown.

In 1823 his father moved into the southern part of the
county to a point several miles from the nearest Christian
church. Finding in that settlement a few persons of his
faith, the young disciple, then in his sixteenth year, pre-
vailed upon them to hold evening prayer meetings from
house to house. At such meetings he at once became a

ELIJAH GOODWIN. 163

leader, and from that he soon began to exhort and to
preach. From the first he was very successful in bring-
ing sinners to the anxious seat to call on the name of the
Lord. But to those unfortunate ones who asked and re-
ceived not, he could only say " pray on." He was at that
time, like many preachers of the present day, in the con-
dition of those so forcibly described by Paul, "Desiring to
be teachers of the law ; understanding neither what they
say nor whereof they affirm."

It was in May, 1824, that he first attempted to deliver
a regular sermon. His text was 1 Peter, iv. 18. "If the
righteous scarcely be saved, where shall the ungodly and
the sinner appear ?" The following were the divisions of
his subject in their order.

I. Define the character of the righteous.

II. Describe the character of the ungodly and the sinner.

III. Answer the question, — " Where shall the ungodly
and the sinner appear."

By observing this order he made a most favorable im-
pression upon the minds of his hearers.

He was followed by another preacher, by the name of
Abner Davis, who took for his text, " The Loi'd hath done
great things for us whereof we are glad." He made a
direct application of the passage to the young speaker
that had just taken his seat. He attempted to show that
preaching was all-important ; that the Lord called and
qualified all true preachers; that in the present case he
had done a great thing, and they were all very glad of it !

From this time Elder Goodwin kept up regular appoint-
ments in different parts of the county. As there were no
railways and as he was too poor to buy a horse, he trav-
elled at first on foot. In the beginning of his ministry he
exhibited greater boldness than most young preachers, nor
was he to be discouraged by any ordinary difficulty, as the
following incident will show.

164 PIONEER PUEACUEKS.

He once sent an appointment to preach at a certain
point in a distant part of the county. The day came, and
after an early breakfast the youthful evangelist set out on
foot. Arriving at the place, he found a few persons in
the house, and a few others at a preacher's stand in a grove
near by. Perceiving that the house would easily accom-
modate all present, and supposing that all would come in
when the exercises commenced, he took out his Testament
and hymn book, and began to look for a suitable hymn.
Upon this, those in the house arose and marched out to the
stand two and two, male and female. Nothing daunted,
the deserted preacher followed them, ascended the out-
door pulpit, and, without giving them time to retire, began
to read the introductory hymn. This attracted the atten-
tion of the company, which had by this time become quite
large.

After singing and prayer, he proceeded to follow out in
regular order the several divisions of his discourse, all
the while thinking it wondrous strange that none of his
brethren were present to aid and encourage him. When
on the last division of his subject, a funeral procession
came up, and then, for the first time, he discovered an
open grave near him. The hearse was driven up near
the stand, where the whole company took seats and lis-
tened respectfully to the remainder of the sermon.

An explanation followed, from which it appeared that
his appointment had never been published, and that he
had preached to people who had come out with no other
purpose than to attend the funeral !

Up to this time he had obtained no authority to preach
the gospel. But in September, 1825, he applied for license
to the Indiana Christian Conference, which convened that
year at Blue Spring, Monroe county. Agreeably to their
custom they appointed a committee to examine the can-

ELIJAH GOODWIN. 165

didates as to their soundness in the faith and aptness to
teach.

On til is occasion, as usual, the committee was composed
of gray -haired preachers who had been many years in the
service. The chairman was Lewis Byram, a man of great
gravity, extensive biblical knowledge, and excellent Chris-
tian character.

Before this venerable body the youthful candidate, then
in his nineteenth year, presented himself with fear and
trembling. But to his great surprise only two important
questions were propounded to him. 1st, " What think you
of Christ, whose Son is he?" 2nd, "What do you under-
stand 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." Thus, having been four years in the
church and two years in the ministry, he made the Scrip-
tural confession of faith in Jesus Christ.

To the other question he replied, "I believe that Christ
died to reconcile sinners to God, and not God to sinners."
A few more inquiries with reference to his impression that
it was his duty to preach, closed the examination, and the
license was granted by a unanimous vote. His name was
accordingly enrolled as a member of the Conference. It
being a camp-meeting as well as a Conference occasion,
the older preachers were anxious to hear the new member.
They therefore appointed him to preach at the afternoon
session. To him this was a greater task than it was for
Paul to preach before the Areopagus. Before him, in a
beautiful grove, sat an immense assembly ; behind him
were the Elders of Israel. Nevertheless he delivered one
of his systematic discourses, at the close of which he ex-
horted with so much feeling that quite a number of persons
presented themselves at the anxious seat.

Hitherto he had attracted but little attention in the
Conference, for in those days he wore an old white hat,

166 PIONEER PREACHERS.

whose crown, once cylindrical, had assumed a conical
shape. His coat, also, was " out" at the olbows, and the
length of his pantaloons had evidently been determined
upon principles of rigid economy. After this effort, how-
ever, they asked him many questions, and spoke, in flat-
tering terms, of his ability.

On returning home he reflected much on what he had
seen and heard at Conference. It was held that such
an organization was absolutely necessary to depose false
teachers and prevent incompetent persons from being
licensed. But, thought he, from such an examination as
that to which I was subjected, what could they learn as
to one's ability to preach the gospel ? Such reflections
on the doings and uses of that ecclesiastical body, the
Conference, begat in his mind a hostility to it, which soon
made itself manifest.

In the Summer of 1826, he received a letter from some
friends in Illinois, near the mouth of Illinois river, re-
questing him to come out and hold a few meetings in that
region. This he resolved to do, taking the Conference in
his route. This body met that year at some point in Owen
county. After its adjournment he set out on horseback
for his Illinois appointments, having just twenty-five cents
in his pocket.

There was at that time a flourishing church on Allison
Prairie, some ten miles west of Vincennes. He resolved
to proceed by way of this church, to spend a night with
the brethren there, and preach for them. He reached
Christian setllement before night, and called on a brother
Daniel Travis, to whom he made known the object of his
coming. The brother, who looked upon the outward ap-
pearance, asked him several questions as to his age, the
length of time he had been preaching, etc., and Anally
agreed to circulate the appointment. Quite a congrega-

ELIJAH GOODWIN. 16t

tion assembled, to whom he discoursed in a manner that
fully met their expectations.

Next morning he started at early dawn in hope of
reaching the house of a brother by noon. It was neces-
sary for him to keep within the brotherhood as much as
possible, for his purse was light and he received little or
nothing for his labor in the Lord. Some preached vehe-
mently against receiving any remuneration, but " he had
not so learned Christ." Moreover it seemed to him that,
if none were receiving more than he, there was no need
of warning the brethren against paying the preachers !

Previous to starting, his friend Travis asked him how
far he was going. " Some hundi-ed and fifty miles," was
the reply. " How much money h^ve you for the trip ?"
continued the questioner. ^^ Twenty- five cen/s," said the
preacher. The good brother then gave him an additional
quarter — a liberal contribution in that day — and he went
on his way rejoicing.

He reached the brother's by the way-side after the sun
had crossed the meridian. But dinner was soon prepared,
which proved to be the last meal he enjoyed until he
reached the end of his journey. Remembering that " a
righteous man regardeth the life of his beast," he spent
his money for food for his horse, while he himself fasted
for tivo whole days.

Resuming his journey he resolved to travel all that
night. In pursuance of this resolution he came, about
one o'clock, A. M., to where some emigrants had en-
camped for the night, at whose fire he stopped to warm
himself. He had not been long by the fire when a coarse
voice cried out, with a terrible allusion to Tartarus,
" What are you doing here ?" " Only warming myself,
sir," he innocently replied ; and turning round, he saw
the man who had so rudely accosted him standing at his
horse's head, the bridle over his arm, and a gun aimed

168 PIONEER PREACHERS.

directly at him. The hokler of the weapon seeing him so
unconcerned, came up and otFered an apology. He said
that the night before some one had stolen a horse in the
neighborhood ; that the thief was expected to return and
purloin other property; that the owner of the stolen horse
had requested him to watch ; and that he had mistaken
the innocent for the guilty. " Had you made the least
attempt to run," said he, " I would have shot you down
in your tracks." After this narrow escape the evangelist
pursued his lonely way, and in two days more reached
the place of his destination.

Having preached a week or two for his Illinois friends,
he set out on his return, intending to reach a camp-
meeting on Barney's I^rairie, Wabash county, by Saturday
night. But at the close of that day he found himself
twenty miles from the camp-ground, the road to which
ran through a thinly settled region, and was not much
travelled. Nevertheless about nine o'clock, P. M. he left
the old Vincennes and St. Louis road and set out afresh
for the camp-meeting, resolved once more to travel all
night rather than fail in his undertaking. Of him this
determination to carry out his purposes is characteristic.
To Gil his appointments he has often imperiled his life in
crossing swollen streams ; and in every department of his
business he is faithful to perform whatever he promises.

About one o'clock the next morning he halted at a
farm-house, called the farmer up and inquired the way
and the distance to the place at which the meeting was
to be held. " It is about six miles," said the kind man,
" but light; we will be going thither in tlie morning; so
tarry with us and take a little repose."

By the time the horse was cared for, the good lady was
up preparing a lunch for the weary traveller. After some
conversation ho observed to her : " You resemble a lady
of my acquaintance in Indiana, whose name is Day ;

ELIJAH GOODWIN. 169

perhaps you are of the same name." "No," said she,
" as far from it as you could easily imagine — my name is
Kniyht.y

After a refreshing nap, breakfast was taken, and Mr.
and Mrs. Knight, together with the preacher, were soon
on their way to the camp-ground, where they arrived just
before the services commenced. A great number of per-
sons were seated before a rude stand in a delightful
grove. There were in attendance several distinguished
preachers, among whom was the eccentric and talented
William Kinkade. Goodwin was immediately invited
into the stand and called upon for a sermon. No excuse
would avail, so he arose and addressed the people from
Romans i. 16 : "I am not ashamed of the gospel of
Christ."

The following transcript of the original " skeleton" of
his discourse, will give the reader an idea of his method
of sermonizing in that day.

I. Show what the Gospel is.

II. Offer Reasons for not being ashamed of it.
I. It means Good News; and so it is.

1. To the sinner as one blind — it ofiers spiritual vision.

2. To those who sit in darkness and the shadow of death.

3. To the morally diseased — it points to the great
Physician.

4. To the guilty — offering pardon.

5. To the poor — offering " an inheritance incorrupti-
ble," etc.

6. To the dead — for it offers life eternal. •
II. We should not be ashamed of it, because

1. It is the Sword of the Spirit, with which we fight
the good fight of faith.

2. It is a Directory in the way to Heaven.

3. It is a Will, in which fullness of joy is bequeathed
to them that shall be heirs of salvation.

15

170 PIONEER PREACHERS.

The eflfort was highly applauded even by the older
preachers; yet, to one well acquainted with the Christian
system, it is evident that none could learn, from such a
discourse, what the gospel of Christ is, or what is to be
done, on the part of man, in order to be saved by it.

At the annual meeting of the Indiana Conference in
the Fall of 1827, he was appointed to travel and preach
during six months of the ensuing year. The Wabash
Conference, which embraced the churches in southwestern
Indiana and southeastern Illinois, held its annual meeting
about the same time. By it also he was appointed to
preach half the year within the bounds of that Conference.
These calls he accepted ; and for the sake of giving each
an equal division of seasons, he threw the two districts
into one, which gave him a circuit of about six hundred
miles. He has, therefore, been a circuit-rider on a large
scale ! Yermillion and White counties, Illinois; and Po-
sey, Crawford, Monroe and Yigo counties, Indiana, formed
the circumference of his circle. He arranged the appoint-
ments so as to make a revolution every eight weeks. To
do this he was kept busy every day, for the roads were in
a bad condition, many of the creeks were unbridged, and
the swamps at times almost impassable.

No definite amount was promised him for his year's
service. The brethren simply said, " Go preach the gospel
and we will see that you do not suffer." Under such a
contract he of course received but very little compensa-
tion. Slill he filled out the time, had many happy meet-
ings, and saw- his labors crowned with a good degree of
success.

On the 6th of August, 1828, in Gibson county, Indiana
he was married to Miss Jane Moore Davis, who still lives
to share his sacrifices for the gospel, and to adorn the doc-
trine of God our Saviour by her meekness and " patient
continuance in well doing."

ELIJAH GOODWIN. Ill

Shortly after his marriage he and his wife made a visit
to Tennessee, passing through Kcntuckj. While she
remained with a sister in Wilson county, Tennessee, he
made a tour through several counties of that State. His
preaching was well received, and greatly revived some
old churches that had forgotten their first love.

Up to this time he had operated on the mourning-bench
system, under the illusion that the Bible is full of authority
for proceeding in that way. While en route to Tennessee
an aged sister, in Kentucky, at whose house he preached,
asked him the following question : " Brother Goodwin,"
said she, " what is Baptism for ?" Having looked at the
subject no further than he had been led by his seniors in
the ministry, he replied, " Baptism is an emblem of the
burial and resurrection of Christ : therefore one is bap-
tised to show his faith in these facts." "Then," con-
tinued the old lady, " the Lord's Supper shows our faith
in the death of Christ, and Baptism shows our faith in his
burial and resurrection." " So I understand it," rejoined
the preacher. " Wliy then,'^ said she, " do we, by the
Supper, shoiv forth the Lord's death often, and, by
Baptism, show forth his burial and resurrection only
ONCE in our whole livesV By this inquiry he was com-
pletely nonplussed. The aged sister then observed that
she was really anxious to ascertain the true design of the
ordinance, for she thought there was something in it that
all the preachers had overlooked.

Here the conversation ended, but study and reflection
began ; nor did he cease to reflect and inquire, until he
had learned from the teaching of the apostles that Baptism,
with its proper antecedents, is "for the remission of sins."

From this apparently trivial incident is to be dated the
beginning of his reformation. Here he reached his aphe-
lion, and began to approach the great Light of the World
and his satellites, the apostles. Surely God hath " chosen

172 PIONEER PREACHERS.

the foolisli tilings of the world to confound the wise, and
God hath chosen the weak things of the world to confound
the things that are mighty."

Previous to this, one thing had troubled him, but it
had not shaken his faith in the correctness of his practice.
He was always most successful in persuading people to
the anxious seat ; but on almost all occasions he found
persons — usually of the more sober and intelligent sort —
who called upon the Lord in vain, for He would not
answer. After almost every protracted meeting, he left
many " unconverted" mourners, some of whom sought
the Lord again, but others went their ways to infidelity.

Finally he mentioned to older preachers the diflSculty
which was to him inexplicable ; and many expedients
were resorted to in order to account for it without calling
in question the correctness of the system. Of course that
coidd not be wrong, for had not many souls been joyfully
converted in that way !

About this time there arose no small stir among the
brethren with reference to the Reformation, especially
in its bearings upon church polity. Elder Goodwin had
long been opposing the organization of the ministers into
an ecclesiastical body, which subject he had freely dis-
cussed with the ablest preachers in open Conference.
The Indiana Conference was soon decapitated by the
sword of the Spirit ; and the Wabash Conference was not
long in experiencing the same fate — the churches as-
suming an independent form of government ; and the
preachers becoming amenable to them.

To assist in bringing about this result, was his first
public act in the direction of reform. But the examina-
tion, to which^he had been led by the old lady in Ken-
tucky, soon convinced him that the teaching of Christ
and the acts of the apostles stood o))posed to his teaching
and practice on the important subject of conversion. He

ELIJAH GOODWIN. 173

plainly saw that the apostles preached Christ crucified
as the " only name given under heaven among men
whereby they could be saved;" and that when the people
believed their word, and were willing to obey the gospel,
they commanded them to be baptized every one of them
"in the name of Jesus Christ for the remission of sins."
He saw that in this way thousands became Christians in
a single day without the long agonizing process through
which his teaching compelled men to pass. He also dis-
covered that in the beginning no one ever came sincerely
to the Lord for salvation, and went away sorrowful, as
many did in his day.

But how to carry into practice what he now saw to be
according to apostolic precept and example, was a grave
question. He feared that if he should attempt to substi-
tute the ancient gospel, which was hated, for the received
traditions, which were dearly loved, the people would not
obey it, and he would have occasion to say with Esaias,
" Lord, who hath believed our report." It was not until
the Summer of 1835 that he resolved to declare the
apostles' doctrine at all hazards, and exhort the people to
obey the gospel as believers did on the day of Pentecost.
" If," thought he, " I preach the same facts to be believed
and the same commands to be obeyed ; and if the people
believe and obey, surely all will be well, for the Lord is
faithful that promised : but if they are contentious, and
will not obey the truth, but persist in unrighteousness,
then the consequence shall be upon their own heads —
I shall have delivered my soul."

From that hour to the present he has never taught the
penitent sinner to seek pardon where God has never pro-
mised to bestow it. He has learned too that if persons
are truly convinced of their sinfulness and really desirous
of obtaining forgiveness — if they have " unfeigned faith"

174 PIONEER PREACHERS.

in Christ and in his gracious promises — they will gladly
receive the word and be baptized, both men and women.

Up to this time, except during the year he was em-
ployed by the Conferences, he did not "live of the gospel."
To support his family he sometimes taught school, some-
times served as salesman in a store, but always preached
as much as circumstances would possibly allow.

In January, 1840, he abandoned all secular business
and gave himself wholly to the word. He had organized
several new churches in Posey county — one at Mount
Yernon. These, with some Old Christian churches that
had come into the Reformation, agreed to co-operate in
sustaining him as an evangelist, at a salary of three hun-
dred dollars per annum. Under this arrangement he labored
for seven years, annually enlarging his field, which eventu-
ally embraced portions of Illinois and Kentucky.

According to a report contained in the Christian Record
of that date, he travelled, during the year ending October,
1845, three thousand four hundred and seventy-two miles
and preached three hundred and eighty-two sermons. In
1846 he lost nearly three months on account of ill health,
yet he travelled, during the remainder of the year, about
three thousand miles and delivered two hundred and
thirty-one public discourses.

This will serve as an index of his zeal for God, and as
a measure of the influence he exerted as a speaker only,
and not as a writer, lie has always acted upon the sug-
gestion of King Solomon, " What thy hand findeth to do,
do it with thy might."

In June, 1847, he left his old residence at Mount
Vernon, and removed to Bloomington, where he became
associated with Elder J. M. Mathes in the publication of
the Christian Record.

In this connection he continued two years at a consi-
derable sacrifice. The profits arising from the publication

ELIJAH GOODWIN. HS

were insufficient to support two families, and they received
nothing for preaching, though employed nearly ever^
Lord's day and frequently throughout the week. The
brethren, with singular views of justice and Christian
obligation, seemed to think that the Record sustained
the editors, and that therefore they ought to preach for
nothing ! Strange that they did not see, with equal
clearness, that if one half of their farms supported their
families, they ought therefore to receive nothing for the
products of the other half !

Starved out of the editorial chair, he removed to Madison
and became the pastor of the church in that city. During
two years from April, 1849, he preached for that congre-
gation with very general acceptance and tolerable success.

At the expiration of the second year he accepted a call
from the church at Bloomington. The brethren at Madi-
son remonstrated ; but his family was then large and his
children were demanding mental culture : therefore, for
the sake of a better support, and especially in view of the
educational facilities afforded by the State University, he
returned to Bloomington in 1851, and assumed the pas-
toral care of the churches at that place and Clear Creek.

In this position he remained until the Fall of 1854,
when he accepted an agency for the N. W. C. University.
As an agent he was indefatigable ; and he did much
toward increasing both the funds and the popularity of
the institution. He canvassed a large portion of the
State, soliciting stock and contributions, preaching the
gospel, and, by public lectures and private conversations,
awakening an educational spirit among all the people,
and especially among those of the household of faith.

Having become a prey to bronchitis, and being much
exposed in this work, he suspended operations, as agent,
for the Winter of 1855-6. But unwilling to be idle during
that time, he wrote and published the Family Companion,

176 PIONEER PREACHERS.

" a book of sermons, on various subjects, both doctrinal
and practical : intended for the private edification and
comfort of the disciples of Christ, and to aid the honest
inquirer after truth in finding the true church and the law
of induction into the same ; etc., etc., etc." It is written
in a plain, simple style, in which the rigor of logic and
the spirit of Christ are happily blended. The popu-
larity of the work is attested by its having already passed
through five editions, and by the fact that some of the
sermons have been republished in Europe, and some have
been translated into the German language.

In the Spring of 185G he resumed his agency, but upon
the urgent solicitations of the brethren in Indianapolis,
he abandoned that work in May ; on the 27th of which
month he became the pastor of the Christian congregation
in that city. The church there was, then, in a deplorable
condition. Through the influence of those who were con-
tentious, it had been rent into two parties, each of which
had their place of worship, and not a few things were
being done " through strife and vain glory." It required
much nerve and a firm reliance upon the strong arm of
the Lord, to encounter such carnality;* and, having done
so, he met with an opposition to his pacific measures that
he had not anticipated. Under such trying circumstances
many a man would have " withdrawn himself," leaving
the wranglers to " eat of the fruit of their own way and
be filled with their own devices." But realizing the im-
portance of the church located at the capital of the State,
and sympathizing with the righteous members that were
partakers of the common shame, he resolved to meet all
opposition with meekness and never to " give up the
ship. "

In this position he remained three years, in the coui'se

» 1 Cor. iii. 3.

ELIJAH GOODWIN. HY

of which time the conflicting elements were brought
together and their affinity re-established. The two folds
became one again under one shepherd, and the congre-
gation resumed a prosperous condition and a commanding
influence.

Having accomplished this happy result, he resigned
his charge, and purchased of Elder J. M. Mathes the
Christian Record, of which he became sole editor and
proprietor. This valuable religious magazine he con-
tinued to conduct, in Indianapolis, until the close of the
year 1861. In addition to his editorial labors he made
frequent preaching tours through this and other States of
the Union, and rendered important service as Treasurer
of the N. W. C. University. He was one of the commis-
sioners to organize this institution, and from the beginning
he has served as a member of the Business Committee and
also of the Board of Directors, of which he has once been
President.

At the commencement of the year 1862, in connection
with his eldest son, A. D. Goodwin, he began a new
volume of the Monthly, and also commenced the publica-
tion of the Weekly Christian Record, a family newspaper
devoted to the interests of primitive Christianity. Both
the paper and the magazine are ably and judiciously con-
ducted, and they exert a powerful influence upon the dis-
ciples in the northwest, whose liberal patronage they
assuredly merit.

In the course of his ministerial life he has been engaged
in ten public discussions, in all of which, save two held
prior to his entrance into the Reformation, he has suc-
cessfully vindicated the truth as it is in Jesus. The first,
which occurred in 1829, was a one-sided little affair, for
the reason that his opponent, a Methodist preacher by the
name of Richey, could not read the notes or comprehend
the arguments prepared for him by another.

Its PIONEER PREACHERS.

The second was with Dr. 11. Holland, also a minister
in the M. E. Church, and a man of considerable ability.
It took place in the court-house at Mount Yernon, in the
Spring of 1832. Proposition : " Is Jesus Christ the very
and Eternal God?" AfiBriuative — Holland; negative —
Goodwin.

His third debate was held near Mount Ternon, in 1837.
His opponent was the same Dr. Holland, and the subject
Infant Baptism. The fourth, in which he was opposed
by Joel Hume, a Predestinarian Baptist, occurred in
1843 or 4. The proposition was the following : " Is it
possible for all men to be saved by complying with con-
ditions within their power." In the affirmative, Mr. Good-
win offered twenty arguments, to ten of which his oppo-
nent attempted no reply.

He next discussed the Action, Subject and Design of
Baptism, with the Rev. F. Forbes, of the M. E. Church.
This transpired at Kent, Jefferson county, in February,
1851, and was followed by the immersion of one of the
moderators, his wife, and twelve others. In the Spring
of 1853 he debated the same propositions with the Rev.
James Scott (Methodist), in the chapel of the State
University at Bloomingtou. At the same place in 1854
or 5 he affirmed the following proposition : " A law em-
bracing the principles of search, seizure, confiscation, and
destruction of intoxicating liquors kept for illegal sale,
would be in accordance with the Bible and the Consti-
tution of the State of Indiana, and promotive of the well-
being of society." His opponent was Rev. Mr. Tabor
of the Baptist Church.

He sub.sequently debated with R. Hargrave (Methodist)
on the Action and Design of Baptism; and, at a still later
period, with U. Wells (Lutheran) on the Action of Baj)-
tism. The former took place at Oxford, Benton county,
the latter at Jalapa, Grant county.

ELIJAH GOODWIN. 1T9

Finallj, in December 1861, he debated the Action of
Baptism at Cadiz, Henry county, with the Rev. M.
Maban of the Methodist Episcopal Church. This discus-
sion lasted four days, and, like those preceding, converted
to " sound doctrine" many who, turning away their ears
from the truth, had been " turned unto fables."

Thus did the subject of this sketch, by the force of his
mind and the candor of his heart, find his way, through
gross darkness, to the foundation of apostles and prophets,
though born, baptized, and bred in a different faith.

Thus by his own efforts, in the providence of God, has
he elevated himself from obscurity to his present honora-
ble and influential position.

Thus has he lived without reproach and labored for his
race almost without reward.

Only a few more years, at farthest, will he write, and
speak, and pray for the success of the Reformation, which
he verily believes to be the cause of God ; then will he
leave a bright example on earth, to ascend to a glorious
inheritance in heaven.

Elder Goodwin is a man of fine personal appearance.
He is about five feet nine inches high — erect, well-
proportioned, and weighs about one hundred and sixty
pounds. His complexion is fair, his hair light and inter-
mingled with gray. He has a well-balanced head, with
a fine broad forehead, clearly indicative of great intel-
lectual power.

His mind is clear, logical, comprehensive. He is a
deep, constant thinker; and he reasons forcibly, from
cause to effect more than by comparison. As a dis-
putant, he is self-jfossessed, ready, convincing, and, under
all circumstances, courteous toward his opponent. He
descends to no chicanery to deceive the simple, employs
no vulgar wit for the sake of gaining the applause of the

180 PIONEER PREACHERS.

multitude, but, by a clear and respectful " manifestation
of the truth," he conimcuds himself " to every man's
conscience in the sight of God."

He possesses an auiiable disposition and strong and
lasting attachments. Except the cause of Christ, nothing
lies nearer his heart or receives more of his attention than
his family ; tl>e remainder of which consists of the wife
of his youth, two sons and two daughters. The rest have
fallen " on sleep," among whom was Friend Chapman, a
promising son, w^ho having graduated at the N. W. C.
University, soon " finished his course" on earth and
passed up into the presence of the Great Teacher.

Though he has experienced many occasions of sadness,
yet he is uniformly cheerful, and eminently sociable.
Indeed, there is not a little humor in his composition,
and he enjoys a good anecdote most heartily. This
element he sometimes turns to good account, for, sanc-
tified to the Master's use, he constrains all his powers to
work together " for good." The following incident will
perhaps illustrate the manner in which he is wont to em-
ploy his humorous faculty " unto edifying."

Once while on a preaching tour through Henderson
county, Kentucky, he stopped one day at a blacksmith's
shop to have his buggy slightly repaired. While the
work was being done, he inquired of the smith with
regard to the religious views of the people thereabout.
" Oh," said the smith, " we have some Methodists, some
Baptists, some Presbyterians and a few Oampbellites."
"Campbellites!^^ said Goodwin, "why what kind of peo-
ple are they ?"

Smith. — A very singular people, I assure you. They
don't believe in repentance, in conver^on, or in a change
of heart. They also deny the operation of the Holy
Spirit,

ELIJAH GOODWIN. 181

Goodwin. — They must be a singular people, indeed.
They deny repentance ?

Smith. — Yes, sir. They would ridicule the idea of a
sinner's repenting.

Ooodwin. — Is it possible 1 Do they use the Bible in
their meetings ?

Smith. — 0 yes, they talk much about the Bible, and
" the Bible alone ;" but what I tell you is true.

Goodwin. — Do they ever pray ?

Smith. — Yes, they pray, and seem quite religious them-
selves, but they take a sinner without any repentance,
baptize him right in his sins, and pronounce him a Chris-
tian. It i-s all water salvation with them.

Goodwin. — Did you ever hear one of them preach ?

Smith. — Yes, I have heard several of their strong men.
They didn't deny repentance when I was there, but
" they say" they always do.

Goodwin. — Did you ever hear a man by the name of
Goodwin ?

Smith. — No, but I have heard of him. They say he is
an able man, but he met with his match once.

Goodwin. — How did that happen ?

Smith. — Why, he went out to Madison, in this State,
and kept bantering until a little Presbyterian preacher
took him up and demolished his system completely.

Goodwin. — They had a regular debate, had they ?

Smith. — Yes, sir, and I suppose a fellow never before
got such a basting.

Goodwin. — Did you hear the discussion ?

Smith. — No ; but one of our preachers told me about it.

Goodwin. — Who was he ?

Smith. — Brother F .

Goodwin. — I advise you not to repeat the story until
you have better authority. I know something of Mr.

F , and I have no confidence in him whatever.

16

182 PIONEER PREACHERS.

Smith. — That is strange. We all have great confidence
in him.

Goodwin. — Well, my good friend, I am the man he
told you about, and I never had a debate in any part of
Kentucky. The story is a sheer fabrication.

Smith. — (Much confused.) Ah, well ! I confess I never
had as much confidence in brother F. as I have in some
of our preachers.

Goodwin. — Now, sir, let me give you a word of advice.
Be careful how you make statements on the authority of
your preachers. All you have said about the views of
those whom you call Campbellites are g7'oss misrepre-
sentations. I have preached among them many years,
and I know what I say.

Here the colloquy ended, and Elder Goodwin pursued
his journey, leaving behind him a wiaer if not a better
man.

In attempting to describe him in the pulpit, one cannot
do better than to adopt Cowper's fine description of

" A preacher such as Paul,

Were lie on earth, would hear, approve, and own."

It expresses him precisely ; for, without exaggeration,

he is

" Simple, grave, sincere ;

In doctrine uncorrupt ; in language plain,
And plain in manner ; decent, solemn, chaste,
And natural in gesture ; much impressed
Himself, as conscious of his awful charge, —
And anxious mainly that the flock he feeds
May feel it too ; affectionate in look.
And tender in address, as well becomes
A messenger of grace to guilty men."

To this it may be added that he is fluent, partly by
nature and partly because he never speaks without pre-
paration. His voice, once strong, cleai', and melodious,

ELIJAH GOODWIN. 183

has been somewhat impaired by disease ; and his delivery
is slightly monotonous. Yet the people everywhere hear
him gladly ; for his ideas are good and abundant ; his
discourses pointed, methodical, edifying.

He possesses yet one other trait, which Cowper should
have attributed to his model preacher — namely, boldness
in defence of the truth. This sometimes exhibits itself to
good advantage even out of the pulpit, as the following
incident will show :

Once when travelling on a western steamer, he observed
a number of passengers collected in the gentlemen's cabin
and engaged in earnest conversation. Approaching them,
he found that one of the company was enlightening the
others in regard to a new kind of professed Christians
that had appeared in his part of the country. Said he,
" They don't believe in any thing but baptism. They
will take a sinner in all his guilt, immerse him in water,
and pronounce him fit for heaven."

After listening awhile, Elder Goodwin asked, " Do
these people have churches ?" " O yes, and preachers
too," was the reply. " And they require nothing but
baptism. I suppose then they never deal with their mem-
bers for immoral conduct." " Really, I am not sure as to
that, but I rather think they do," said the stranger. " Do
you think," continued Goodwin, " that they would retain
in their fellowship a thief, a blasphemer, a drunkard, or a
false witness against his neighbor ?" The gentleman,
who by this time had become much confused, replied,
" 0 no. I believe they would promptly exclude all such
persons." " I perceive then," said the interrogator, " that
those people require more than baptism. From your
own lips I prove you guilty of bearing false witness; and
now let me advise you to be more careful, in future, when
attempting to represent the views and practices of men
professing godliness." He then proceeded, by request, to

184 PIONEER PREACHERS.

give the gospel plan of conversion and salvation : the
" false witness" was silent, and the company were both
pleased and edified.

His success as a speaker is, perhaps, more than balanced
by his influence as a writer. From his connection with
the Reformation until the present, he has written more or
less for several religious papers and magazines, the most
of his contributions being to the Christian Record. Since
his instalment in the editorial chair — which, to him, is not
an " eas-y" one — his pen has seldom been idle. Enter his
sanctum at almost any hour of the day, and you will find
him, pen in hand, surrounded by his exchanges and books
of reference. You would like to sit longer and enjoy his
agreeable conversation, but you feel that you are encroach-
ing upon his time. He is an indefatigable worker. The
cause of Godliness, the cause of Temperance, the cause
of Union, the cause of Missions, the cause of Education,
the cause of the National Government, the cause of
Human Liberty, without respect to races — all find, in
him, an unwearied and unwavering advocate.

His style is more remarkable for its perspicuity than for
its vigor, ornament, or conciseness. He never attempts
to write any thing beautiful, and his pen assOmes consi-
derable latitude of expression, being careful only to keep
within the bounds of truth. Though his literary produc-
tions never fall below mediocrity, yet he is a useful rather
than an elegant writer. Extracts would be inserted in
this sketch, but for the fact that his writings are so nume-
rous and so worthy of preservation, that they will no
doubt be collected and given to the world in book form
as soon as he shall have written the last line and laid
aside his pen forever. To that certain event he already
begins to look forward with regret, but not with fear ;
for, having been " diligent in business" as well as " fervent

ELIJAH GOODWIN. 185

in spirit," the testimony of his conscience assures him
that he

" From his Lord

Will receive the glad word,
' Well and faithfully done,

Enter into my joy
And sit down on my throne.' "

JOSEPH WILSON.

Elder Joseph "Wilson was born in Camden county,
North Carolina, October 3d, 1796. His grandparents
were members of the Society of Friends ; but his father,
at the age of eighteen, joined the Baptists, and commenced
preaching. Afterwards he removed to Hawkins county,
Tennessee, liis son Joseph being then six years old. In
such schools as Tennessee afforded half a century ago,
Elder Wilson received his education. His course of study
comprised only spelling, reading, writing, and arithmetic,
and even of these branches he obtained but a very im-
perfect knowledge. He is therefore one

" Whose soul fair Science never taught to stray
Far as the solar walk or milky way."

Hence his speech and his preaching have not been " with
the enticing words of man's wisdom," and his extraordi-
nary success as an evangelist is to be attributed, not to
the "wisdom of men," but to the "power of God" — to
the truth and native force of the principles for which he
has contended.

When not more than fifteen years old, amid the gross
spiritual darkness that then reigned, he began to feel after
God, if haply he might find him, though he is not far
from every one of us. For two or three years he searched
the Scriptures diligently, but without being able to dis-
cover the way of salvation — not because the way is ob-
scure, but because he knew not how or where to search
as he ought. Finally he said to himself, " Why do I con-
186

JOSEPH WILSON. 181

tinue to read what God never designed to be understood
by one like me ? The Bible is, to the sinner, a sealed
book, a profound mystery : let it be laid aside." Thus
had he been taught — thus were all the people taught in
that day. " Great is the mystery of godliness" was a
favorite text with the preachers, and often did they
neglect to preach Christ crucified, in order to comfort (?)
the people with the precious doctrine that "the natural
man receiveth not the things of the Spirit." 1 Cor. ii. 14.
When it is remembered that such preaching still obtains,
it is no longer strange that so many have thrown aside
their Bibles, as did Elder Wilson, and turned their atten-
tion to the unauthoritative productions of men, who, it
would seem, write with more clearness and precision than
did the Holy Spirit, since their works, for the most part,
are intelligible 1 What else is to be expected than an
increase of skepticism, and a corresponding decrease of
Bible reading, so long as the unconverted — the great
majority of mankind — are taught, from the sacred desk,
that they cannot understand the revelation of God ?

Having despaired of obtaining information from the
Scriptures, the young inquirer next applied to his father
and other popular preachers, saying, " What shall I do ?"
They advised him to pray and wait, assuring him that
God would, in his own good time, grant him faith and
repentance unto life. Though this direction was slightly
different from that given by Peter on the day of Pente-
cost, yet it was satisfactory to him ; and agreeably to it
he " waited" until he reached his twentieth year. Under
such teaching, alas 1 how many have waited, in disobe-
dience, until the summer was past, the harvest was ended,
and they were not saved !

While waiting for some mysterious, if not miraculous,
visitation from God, he examined the Baptist creed, which
the preachers seemed to think he could understand,

188 PIONEER PREACHERS.

although they claimed that it — like all other creeds —
contained only the doctrines of the unintelligible Bible,
arranged in a more concise and convenient form ! To
this creed he determined that he would never subscribe,
because it contained the doctrine of eternal and uncon-
ditional election, which, in his opinion, represented the
just and merciful Father as a God of matchless cruelty
and injustice.

Next after the creed he read a work on Universalism,
entitled "The Works of Winchester." This book taught
that a man dying in sin would descend into hell, and
there remain until he paid " the uttermost farthing," after
which he would ascend into heaven. This doctrine he
received and tremblingly adhered to for about four years ;
but he continually weighed it in the balance of the Scrip-
tures, until at last it was found wanting and abandoned.

About this time he first heard of B. W. Stone, Dany
Travis, and others, who had taken their position on the
Bible alone ; but they were so misrepresented, so de-
nounced as heretics, that he was afraid to let his soul into
their secret.

He next applied to the Methodists for advice. They
told him that he must repent, come to the mourner's
bench, and pray for faith ! This doctrine of repentance
before faith was then quite common, though it could not
justly claim to be either apostolic or reasonable : for how
can a man repent of having sinned against a Being in
whose existence be does not believe ? How can he ob-
tain faith by prayer, when he cannot pray acceptably
without faith ? Jas. i. 6, 1. These most obvious absurd-
ities Elder Wilson had not then perceived ; so he attended
a camp-meeting, and obeyed to the letter all the command-
ments of men. But it was all in vain ; for, although he
asked, he received not ; though he sought, he found not ;
though he mourned, he was not comforted.

JOSEPH WILSON. 189

Being sent empty away, he returned home, through
the Slough of Despond, and again resolved to await God's
time. Yet he often prayed for a heart of flesh, and for
some satisfactory evidence of his pardon ; and if pardon
had been dispensed simply in answer to prayer, he cer-
tainly would have obtained it, for never was a man more
sincere, more humble, or more willing to perform whatso-
ever the Lord might require at his hands.

After some months, he again applied the Methodist
machinery. At the close of a season of prayer they asked
him how he felt. He replied that he had neither seen any
" great light," nor experienced any unusual feeling. They
then inquired if he loved the Saviour ; and being answered
affirmatively, they decided that he had religion, and that
it was necessary for him only to join the church, and go
forward in the discharge of his Christian duties. Thus
did they dispose of this rather difficult case. He won-
dered that his conversion should diflPer so much from that
of many others, but then he was reminded that, " loithout
controversy, great is the viystery of godliness^'' ! This
being a satisfactory explanation of the anomaly, he at-
tached himself to the M. E. Church, and was immersed

on the day of March, 1821. The same day he was

promoted to the office of class-leader — an office not often
mentioned or clearly defined in the constitution of the
primitive church !

In May, 1821, he was married to Miss Anna Goad,
daughter of Steven Goad, of White county, Tennessee ;
and in Autumn of the same year he removed to Greene
county, Indiana, in which no gospel was known to the
few inhabitants, save that of repentance and prayer before
faith.

By this time, through diligent study of the Scriptures,
he had arrived at two important conclusions : first, that
the Bible is an intelligible book ; and, second, that divi-

190 PIONEER PREACHERS.

sions in the church of Christ are contrary to the will of
God, and detrimental to the spiritual interests of man. It
was not long after he came to these conclusions, from his
own reading of the word, until several Newlight preach-
ers moved into Monroe county, and commenced pleading
for the Bible alone as a basis on which all Christians
should unite. One of these preachers, John Storms,
made an appointment to preach in Green county. Elder
Wilson attended the meeting ; but, as the Xewlights were
everywhere spoken against, he took a seat in the farthest
corner of the house. The great controversy between the
adherents to the commonly -received doctrine of the
" Trinity" and the advocates of a species of Unitariauism,
was then rife in this State. The speaker therefore took
for his text the words, " Whose Son is he ?" upon which
he discoursed in such a manner as to make a favorable
impression upon the man in the corner. The preacher
left another appointment ; then others came and plead for
union among the children of God, until finally Elder
Wilson determined to step upon the platform of apostles
and prophets, even at the peril of being decried as a
Newlight, a Stoneite, a Heretic, or an Apostate.

In March, 1822, he voluntarily withdrew from the M.
E. Church ; and a new congregation was organized, con-
sisting of himself and nine others. Thus wex-e taken two
steps in the right direction — they adopted the right creed,
the Bible, and the right name, Christian. Still they re-
tained many errors. They continued to talk of " getting
religion," and to teach that it was to be found at the
mourner's bench ; while the disciplinary power was vested
in the Annual Conference instead of the several churches.
At one of these Conferences, held in Monroe county, on
the 16th of September, 1825, Elder Wilson was licensed
to preach the gospel; and in September, 1828, he was
formally ordained as an evangelist by John Storms, and

JOSEPH WILSON. 191

Judge David McDonald, then a travelling preacher, now
a distinguished member of the Indianapolis bar.

After his ordination, he began to travel and preach on
a more extensive scale — to travel, not in a comfortable
car drawn by the iron Pegasus, but on horseback, through
mud and dust, through wet and dry, through heat and
cold, by night and by day. In all of his journeyings, he
at first paid his own expenses, and would accept no re-
muneration for his services ; for he, also, lived in the age
in which preachers often expounded the tenth chapter of
John, each being unwilling to be the "hireling" spoken
of in that connection.

This doctrine — that the gospel should be preached
without money and without price — was but too cordially
received by their brethren. Hence many of the pioneers
have known how to be in want ; while but few have, like
Paul, known also how to abound. Hence many indi-
viduals have been destitute of "fruit that might otherwise
have abounded to their account," and many congregations
have failed to exhibit that liberality which is "an odor
of a sweet smell, a sacrifice acceptable, well pleasing to
God." Hence, also, the progress of the gospel has been
retarded, because those, whose sole business would have
been to preach it, have been compelled to leave the word
of God, in order to supply the wants of their families.

The consequences of this false teaching bore heavily
upon Elder Wilson. During the first seventeen years of
his ministry he received from the churches only about five
dollars ; and he was often greatly embarrassed for want
of money to defray his travelling expenses. When he
first began to extend his circuit, he visited once a month
a congregation on Black creek, in Daviess county. To
reach this he had to cross* White river ; and not being
able, at all times, to command even so small a sum as
twenty-flve cents, he stipulated with the ferryman to pay

192 PIONEER PREACHERS.

him annually, hiU not in advance. At the end of the
fourth year he was informed by the ferryman that his ac-
count, for that year, was in the hands of an officer for
collection. He paid the debt without further legal pro-
cess ; but he was compelled to abandon the work at
Black creek, because, as in the vision of Ezekiel, there
was a "river^^ that he "could not pass over.'"

Some years after, he had an appointment in Illinois.
Having to cross both the Wabash and White river, going
and returning, he required for this purpose four " bits,"
in the currency of those times ; but at the hour of start-
ing the total amount of specie on hand was only three
"bits." However, he set out, trusting that the place of
meeting would be a " Jehovah-jireh" — "the Lord will
provide." The meeting being over, his mind was greatly
exercised to discover the means of returning home.
There lay the impassable rivers between him and his
family, as between the lost souls and the elysian fields
lay the fabulous Styx. At last he concluded that his
remaining " bit" would secure his passage of the Wabash,
and that he would, on reaching White river, prevail upon
his old friend, the ferryman, to trust him once more.
When he began to put on his leggins, he discovered
several knots tied in one of them. He set al)out untying
these, with Christian patience, thinking that the thought-
less children had placed them there ; when lo ! in the
last one a solitary " bit" met his astonished and delighted
vision. This secret contribution of some good brother
or sister seemed to him a very God- send, and he went on
his way rejoicing.

The following anecdote will still further exhibit his
straitened circumstances in those days. Once upon a
time he and Elder Jos. Wolfe had been on a preaching
tour to Illinois. Having crossed the Wabash on their
return, they stayed all night with a brother who lived in

JOSEPH WILSON. 193

Mesopotanvia — between the rivers. When about to re-
tire, Elder Wilson said, " Now, brother Wolfe, don't steal
my money to-night." " No danger," said he, " that would
be breaking a commandment for a very small considera-
tion." " Perhaps not," replied Wilson, " you do not know
how much I have." " Yes, I do," said Wolfe, " you have
just one 'bit.' You had four, no doubt, when you left
home ; you paid two for ferriage as we went, one to cross
the Wabash on our return ; and you have one left to pay
your fare across White river to-morrow." He acknow-
ledged the correctness of the reckoning, they enjoyed a
hearty laugh, and spent a large portion of the night in
talking over their trials, and contrasting their present
poverty with the unsearchable riches they hoped to
inherit.

The hardships of his family were not less than his own
His children were growing up without the means of
acquiring an education ; and, indeed, they were often but
ill protected against the wintry storms. His wife, a most
zealous and self-denying Christian, was often in want of
suitable clothing to appear even in the plain society of
that day. In the absence of her husband she carried on
the secular business, and when he was unexpectedly
detained, she provided with her own hands, in rain and
snow, the wood that warmed her household. At one
time he owned a saw-mill on a small stream which would
often rise in his absence, and he would thus lose many
opportunities for sawing. To prevent this loss, his wife
used to run the mill ; and, at such times, she has saved
thousands of feet of lumber. No wonder that she occa-
sionally felt discouraged. No wonder that, sometimes,
when the little ones had retired to their humble couches,
the parents sat by the fire, talked of their trials, and
applied to themselves the Scripture which saith, " If in
this life only we have hope, we are of all men most
17

194 PIONEER PREACHERS.

miserable." But soon they reckoned " that the sufferings
of this present time are not worthy to be compared with
the glory that shall be revealed in us;" and on the mor-
row the wife laid hold of the distaff, and the husband
went forth to preach the gospel.

But to resume the account of his labors. After aban-
doning the work at Black creek, he preached with good
success in several counties which could be reached with-
out crossing any river.

In May, 1833, he made a visit to Mill Creek, Illinois —
preaching by the way at Black Creek, Antioch, Farmer's
Prairie, and Little York. At the close of the meeting at
Mill Creek several Methodists of that vicinity, being almost
persuaded to call themselves Christians, requested him to
leave another appointment. He promised to return in
August. Arriving at the appointed time he found no
small stir among the people. The Methodists were en-
gaged in a revival, and they proposed that Elder "Wilson
should add his strength to theirs, and that the}- should
have a Union meeting. For this end an extra Methodist
preacher had been imported, and a stand erected in a
beautiful grove for the joint use of the said preacher and
Elder Wilson. They used it jointly for several days.
Union being the main subject — and the Baptists and
Presbyterians of the neighborhood taking an active part
in the meeting. All prayed so fervently for a union of
all Christians, that Elder Wilson half suspected, and deter-
mined to test, their sincerity. So on the next day he
arranged it for the Methodist to speak first and himself to
follow. After having spoken about an hour and a half he
said, " Well, brethren, we have been together a long time,
and no reason seems to have been developed why we
should not dwell together in unity. By our hymns, ex-
hortations and prayers, we have professed great faith in
the possibility and propriety of a permanent union of all

JOSEPH WILSON. 195

the followers of Jesus; and I now desire to see how many-
are willing to show their faith by their works." He then
placed a Bible on the stand, and requested all who were
willing to lay aside their Disciplines and Confessions of
Faith and take the Bible as their only creed — to make it
known by coming forward and placing their hands on the
sacred book. When the congregation arose to sing, there
was a general movement toward the pulpit. Sixty were
counted — when they came so fast that it was impossible
to count them. In the midst of the excitement, search
was made for the Methodist preacher. He was found
sitting in the pulpit, still faithful, as Casablanca, to his
dogmas and his Discipline, all his union sermons to the
contrary notwithstanding.

" From sucli apostles, 0 ye mitred heads,

Preserve the church ! and lay not careless hands
On skulls that cannot teach, and loill not learn.''

Elder Wilson does not know how many he immersed
on that occasion ; but in September following he held
another meeting, and organized a church, for which he
preached quartei'ly for many years. In his care the
church grew so rapidly that it has since been peaceably
divided into three flourishing congregations. Is there
not reason to believe that churches everywhere would
thus increase, if the divine creed were everywhere
adopted, and if Christians would all " stand fast in one
spirit, with one mind striving together for the faith of the
gospeV?

About the year 1833 the doctrine of the Reformation
began to prevail in Green county to an extent somewhat
alarming to those most zealous for the traditions of the
fathers. Elder Wilson and his brethren, though they
called themselves Christians and professed to take the
word of God as the man of their counsel, still held many

190 PI O N E K U P K K A C H E R S.

of these tnjilitions. Hence his brethren were generally in
favor uf dosing the doors of their churches against the
so-called Canipbellites. But he said, " Not so — these
people call themselves Christians and claim to be governed
by the word of God. "We have long proposed to receive
any or all good men on that platform ; and although they
oppose our views we must give (hem a hearing. It may
be that we have not learned as much as we ought, and
that they are wise above what is written. Possibly they
may prove of service to us, and we to them."

By pursuing this course with his brethren, he perhaps
did more to advance the cause of the Reformation than if
he had been positively advocating it ; for it easily triumphs
wherever it obtains a hearing. Stephen might have saved
himself from martyrdom, if his enemies had not slopped
their ears when they ran upon him ; and the advocates
of the faith once delivered to the saints, can easily silence
all opposition to it, if only the ears of the people are not
dull of hearing.

Among the most uncompromising advocates of reform,
at that time, was Morris R. Trimble. He was making
great havoc in the sectarian folds throughout Sullivan,
Daviess, Knox, and Greene counties. To preserve the
peace and harmony of the churches Elder Wilson and his
brother John appointed a union meeting on Prairie creek,
in Daviess county. Having preached one night and
invited mourners to the altar, a Christian preacher, who
happened to he present, remonstrated with him, a Bible
man, for preaching doctrine and adhering to a practice
for which the Bible furnished neither authority nor pre-
cedent. On being thus accosted — to his praise be it
written — he did not become angry ; he did not say thai
the brother was " uncharitable," or that he thought there
were "good Christians in all churches," or that he "hated
controversy." But he replied that he thought the Bible

JOSEPH WILSON. 197

taught as he taught ; that he might be in error ; that he
would investigate the matter, and if his doctrine was not
contained in the Scriptures, he would never preach it
again.

He returns home and begins the search. In Matthew v.
4, he reads, " Blessed are they that mourn ; and in chap-
ter vii. T, " Ask and ye shall receive, seek and ye shall
find." But by reference to chapter v. 1, he ascertains
that Jesus addressed these words to his disciples, and not
to aliens. He comes to Luke iii. 10, where the publicans
and soldiers go to John, saying, " What shall we do ?"
But to his surprise John tells none of them to pray, and
by that means to endeavor to get religion. He reads of
the young man that ran to Jesus, saying, " What shall I
do to inherit eternal life ?" Here he hopes to find the
authority from Jesus' own lips, but no mention is made
of "the anxious seat." When the heart-stricken Jews,
on the day of Pentecost, propounded the same question
to Peter, he thinks he will surely find it, but it is not
there. At last he finds Paul, prostrate upon the ground,
crying, " Lord, what wilt thou have me to do ?" but
Jesus only says, " Gro unto Damascus and there it shall
be told thee." He follows Paul to Damascus, and almost
claims the victory, as he sees him kneel in prayer. As
Ananias approaches, he expects to see him bow down
beside the blind penitent and wrestle with God for him in
prayer ; but to his astonishment Ananias only says,
" Why tarriest thou ? arise and be baptized and wash
away thy sins calling on the name" of the Lord." Thus he
continued his fruitless search until he came to the last of
Revelations ; and having learned that, in every place, the
promise is to " those that do his commandments," he
abandoned tradition forever. This reading convinced him
that there are so many divisions among the followers of
Christ because there are so many things preached which

198 P I O N E E K P R E A 0 H E h S .

are not found in the Bible. Ho therefore resolved that in
the future, he, for one, would teach notliing save what is
expressly taught by the Lord and by his apostles. Thus
at last he entered fully into the Reformation, where for
many years he has remained " steadfast, immovable,
always abounding in the work of the Lord."

Not long after this event, distrusting his education and
being oppressed by poverty, he determined to quit preach-
ing; to labor henceforth with his hands, and give one-
fourth of all the proceeds toward sustaining Elder Trimble
in the Lord's vineyard. But he soon became dissatisfied
with this species of well-doing ; and, concluding that,
with his limited education, he could tell the simple story
of the cross and repeat the language of the apostles, he
again entered the field and preached with his usual success
for several years.

About the 3'ear 1839 he, at the suggestion of his wife,
disposed of the mill property, bought some uncleared land
in Daviess county, removed thither, and spent two years
in opening a small farm. By means of this farm his four
sons were able to maintain the family ; therefore, at the
close of the two years, he began to give himself wholly
to the word. For the next thirteen years he preached
constantly in Daviess and the adjacent counties — and
wherever a door of utterance was opened to him.

At one time he was invited to attend three protracted
meetings in southern Indiana. Having attended the first,
he set out for the second in company with two or three
other preachers. There was an appointment for night
meeting at a private house, or cabin, by the way. When
they reached the spot it was raining, yet the house was
well filled. Elder Wilson preached, and concluded his
discourse with some remarks on Christian union. At the
close of the meeting — the rain still falling so that the
people could not leave — a large man walked up to him

JOSEPH WILSON. 199

and said, in an excited tone : " A part of your discourse,
sir, was uncalled for and entirely out of place." "What
part?" inquired the preacher. " That part about union,"
said the man. " The Lord never intended that we should
all believe alike." Ascertaining that his opponent was a
Baptist preacher. Elder Wilson proposed that they should
seat themselves, talk the matter over, and, if possible,
come to the unity of the faith and of the knowledge of
the Son of God. The other stoutly objected, declaring
that they never could believe alike with respect to Jesus
Christ, the operation of the Holy Spirit, Baptism, and
many other things. Finally his objections were over-
ruled ; the two preachers sat down together ; and the
following dialogue took place in the hearing of all
present :

Wilson. — Do you believe what the Bible says about
Jesus Christ ?

Baptist. — I do.

Wilson. — Do you believe any thing more concerning
Jesus than what the Bible says ?

Baptist. — No, sir ; I do not.

Wilson. — Yery well : now, do you believe there is one
living and true God, of whom are all things and we in
him ?

Baptist. — Most assuredly, I do.

Wilson. — Do you believe there is one Lord, Jesus
Christ, by whom are all things and we by him, and that
this Jesus is the Son of God ?.

Baptist. — Yes, I believe he is, and that he is the Eter-
nal Son of God.

Wilson. — Hold, my dear sir; you must take that back.
The Bible does not say he is the "Eternal" Son.

Baptist. — Well, I will take it back. But I believe he
is co-equal, co-essential, and co-eternal with the Father.

200 PIONEER PREACHERS.

Wilaon. — Hold, my friend ; you iiuist take that back
also.

Baptist. — No, sir ; I will not take back every thing I
say.

Wilson. — The congregation will bear witness that you
said you believe all the Bible says of Christ, and no
more; and the Bible nowhere says he is co-equal, co-
essential, or co-eternal with the Father.

Baptvit. — Well, then, I will take it back.

Thus he proceeded until they agreed as to Christ. He
then questioned the candid preacher, in the same manner,
relative to the operation of the Holy Spirit, and the de-
sign of baptism. When they had agreed upon these sub-
jects also, Elder Wilson, having obtained from the preacher
his Confession of Faith, turned to the passage which
affirms that noyie but General Baptists have a right to the
Lord's table. "Here," said he, "is one thing which is
not in my book ;" and turning on through, he said, " Here
is another thing, and here another." The astonished
preacher looked at all the passages, and solemnly declared
that he would no longer be governed by such a Confes-
sion. By this time the cloiids, as well as some theologi-
cal fog, had disappeared ; the company separated in per-
fect good feeling ; and in a short time the Baptist preacher
and all his flock exchanged their human for the divine
creed.

Since 1852 he has preached for various churches in
Warrick, Pikis, Knox, Sullivan, A'igo, Clay, Owen, Greene,
Lawrence, Martin, and Daviess counties, Indiana ; and
Lawrence and Clarke counties, Illinois. All these coun-
ties he has visited annually ; his plan having been to hold
a protracted meeting each year in every congregation.
These meetings are often appointed a year in advance,
and are anxiously expected. When the "good time com-
ing" arrives, the brethren flock in from great distances.

JOSEPH WILSON. 201

They enjoy a pleasant reunion ; and have emphatically a
" big" meeting', which not unfrequently closes with from
twenty-five to fifty additions to "the saved."

Thus he continues to this day ; throughout south-west-
ern Indiana " witnessing both to small and great, saying
none other things than those which Moses and the pro-
phets did say should come."

It is now thirty-seven years since he began to turn men
to righteousness. During this time he has organized some
forty churches, and introduced about two thousand per-
sons into the kingdom of God's dear Son. Nor has he
only introduced them — he has also, like " a good minister
of Jesus Christ," put the brethren in remembrance of their
religious duties, and nourished them up in the words of
faith and sound doctrine.

If, in point of that intellectual power which is acquired
by education, he has received only one talent, this one
he has not " digged in the earth" and hid, like many who
employ the most splendid endowments in groveling and
covetous pursuits. To him will the Master say, when he
comes to reckon, " Well done, good and faithful servant ;
thou hast been faithful over a few things, I will make thee
ruler over many things."

Such, briefly, is the history of Elder Joseph Wilson ;
the following is, still more briefly, the man himself. He
is about five feet ten inches high, and weighs about one
hundred and sixty pounds. He was blessed by nature
with such an excellent constitution that, despite the ex-
posure to which his profession has subjected him, he has
enjoyed through life almost uninterrupted health.

His head forces, especially memory, are very good ;
but the heart forces predominate. It is by his goodness,
rather than his greatness, that he influences the people.
His example is more potent than his precepts.

At home he is kind, provident, hospitable — ardently

302 PIONEER PREACHERS.

attached to his family and to his friends. To the reli-
gious training of his children — of whom he has ten — he
was very attentive ; and he has lived to see them all
become obedient to the gospel.

In the social circle, he is agreeable, but rather disposed
to be grave ; seldom, if ever, indulging in " foolish jesting,
which is not convenient." He knows but little of the
requirements of polite society ; but his pure heart is
deeply imbued with that charity which " doth not behave
itself unseemly."

In the pulpit, his manner is direct, unpretending, and
somewhat peculiar. When he rises to preach he spreads
the open Bible tenderly before him ; elevates his open
hands, with palms down, until each arm forms a right
angle at the elbow, and says, " Let us read a portion of
the word of the Lord." He then repeats from memory
one, two, or three chapters, as may suit his purpose, and
proceeds in a cursory manner to expatiate upon the more
important portions of his text. His language is neither
elegant nor chaste ; his words being often in the wrong
mood and tense, but always from the heart. His delivery
is slow at first, but toward the close quite animated. In
argument he is not weak ; in exhortation he is decidedly
strong. His favorite theme is Union, and his greatest
conquests have been in that direction.

In the church he has always been beloved as a brother.
He is now looked upon as a father iu Israel, in whom
there is no guile ; and whenever, in his annual round, ho
departs from a congregation, there is no little sorrowing
lest they may see his face no more.

It will not be long until these fears are realized. Hav-
ing well nigh completed his sixty-sixth year, the time of
his departure cannot be far distant ; but he is ready to
be offered up, knowing that there is "laid up for him a
crown of righteousness which the Lord, the righteous
Judge, will give him in thai day."

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a native of '

at the year 1(20. Wood-

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abu of Carol 1)-^

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204 PIONEER PREACHERS.

His uncle Daniel was a staunch Federalist, and bitterly
opposed to the war; so also was his father, Elihu Smith.
Daniel gave aid and comfort to the enemy by smuggling
cattle into Canada, in which business Francis W. assisted
most reluctantly ; and when the roar of the battle of
Plattsburg (in which Francis' father was engaged) was
heard at Sheldon, old Elihu, a devout (?) Presbyterian,
prayed most fervently for the success of the British. But
notwithstanding these evil associations, young Emmons
remained a firm Democrat, or Republican, as were his
father and grandfather before him.

Returning to Swanton in 1815, he spent a portion of
his time in school, and a portion in laboring for the sup-
port of his mother and her family, who resided at that
place.

On the Ytb of April, 1816, he and his mother made a
public profession of faith in Christ, were immersed, and
united with the Baptist church at Swanton.

The next year he became a clerk in the store of A. &
C. Harmon, Burlington, Vt., in which position he re-
mained a year and a half. Feeling that it was his duty
to preach the gospel, he, at the expiration of that time,
returned to Swanton to make arrangements for qualifying
himself for his high calling by a further improvement of
his education.

In the prosecution of this design, he had to struggle
against strong opposition both at home and in the church.
His brethren were free to declare that they did not believe
he ever could preach ; while his mother's advice was,
"Be any thing but a poor Baptist preacher.''^ Finally,
however, she consented that he might follow his own
convictions of duty, and bestowed upon him, departing,
her choicest blessing.

His first remove was to Georgia, Yt., where he at-
tended a good school during the Summer of 1819. The

F. W. EMMONS. 205

ensuing Winter — being then eighteen years of age — he
taught school for four months near Plattsburg, N. Y.,
after which he again returned to Swanton.

In the Spring of 1821, with only twenty-five cents in
his pocket, he once more bade adieu to the loved ones at
home ; and, with a staflF in one hand and a little bundle
of clothes in the other, started off to go — he knew not
whither. His first thought was to direct his steps to
Phillips Academy, at Andover, Mass. ; but, with the
advice of some well-informed friends, he changed his
purpose, and entered the Baptist Literary and Theologi-
cal Seminary, at Hamilton, N. Y.

There he united with the Second Baptist church, by
which he was licensed to preach. There he also went
through the regular course of studies, requiring three
years, defraying his expenses by serving as librarian, or
at whatever else his hand could find to do. Among his
classmates were Jacob Knapp and Pharcellus Church ;
the latter of whom was his bosom friend and chum; and
both of whom have become distinguished Baptist minis-
ters. At the same time Jonathan Wade and Eugenio
Kincaid, now missionaries to Burmah, and John Newton
Brown, D. D., the compiler of the "Encyclopedia of
Religious Knowledge," were also students of that insti-
tution.

Having completed the course at Hamilton, w^hich it
seems was chiefly theological, he repaired, in 1824, to
Columbian College, D. C, and there devoted himself to
studies more purely literary in their character. Entering
the Preparatory, he passed regularly through the Fresh-
man, Sophomore, and part of the Junior years, paying
his way by ringing the bell, acting as college postmaster,
and, in a word, by consenting to be a kind of academic
factotum.

While a Sophomore, he edited, for a short time, " The
18

206 PIONEER PREACHERS.

Columbian Star," to which paper he made frequent con-
tributions during his connection with that institution.

During the Summer of 1826 he served as a missionary
under the direction of a Female Missionary Society at
Richmond, Va. Furnished by them with an old horse,
very like Don Quixote's " Rosinante," and also with a
letter of commendation from their Secretary, (Mrs. Jane
Keeling), he set out to preach the way of life and salva-
tion— first in the vicinity of Richmond, then in the regions
beyond the Blue Ridge.

On account of certain financial embarrassments Colum-
bian College was closed in the Spring of 1827; at which
time Mr. Emmons entered Brown University, at Provi-
dence, R. I. He was graduated at this institution in
September, 1828.

Soon after his graduation he accepted a pressing call
to supply, for a few weeks, the pulpit of the first Baptist
church at Eastport, Maine. Before the period of his
first engagement expired he was again employed for six
months ; and before the expiration of this time, he was
permanently settled as their pastor, being ordained as
such in the first Baptist church at Providence, R. I., in
May, 1829.

On the 31st of August following he was married to
Mary Ann H., eldest daughter of Rev. Zenas L. Leonard,
of Sturbridge, Mass.

A year or two prior to this event, he became a reader
of the " Christian Baptist." Its searching expositions, en-
forced by the unsatisfactory fruits of his own ministry,
greatly weakened his faith in the gospel he was then
preaching. On this account he became much dejected.
He fasted, prayed, and spent much of his time in solitude.
His health finally failing, he resigned his pastoral charge
on the 31st of December, 1820, and soon after returned
with his wife to her paternal home in Massachusetts.

p. W. EMMONS. 20^

In the Spring of 1830, having partially recovered his
health, he opened a school in the old Academy at Killing-
worth, Conn. On Lord's days a little congregation of
Baptists met together in the Academy, for whom he
preached gratuitously as long as they were disposed to
hear. This, however, was not very long ; for as he
received and read the Millennial Harbinger, it was soon
whispered about that he was a " Campbellite," and that
his influence in both the pulpit and the school-room was
extremely dangerous. Therefore the ears of the Baptists
grow "dull of hearing;" and both they and the Congre-
gationalists withdrew their support from his school. By
this means the number of his pupils was reduced to four
or five, and these were the children of Universalists or
Infidels.

In the Summer of this yeai*, leaving his school in charge
of Mrs. Emmons, he made a tour to Bethany, Va., where
he formed the personal acquaintance of Alexander Camp-
bell, with whom he spent several days most pleasantly
and profitably.

Leaving Bethany, he returned by way of New Lisbon,
Ohio ; to which place he removed with his family in the
Spring of 1831. Here he opened a school, which was
well patronized — the doctrine of the Reformation being
more popular than at Killingworth. Indeed, the Baptist
church at this place claimed to be reformed ; but it was
still so far from the ancient order that neither he nor any
of his family united with it.

While residing at New Lisbon, and at the request of
Elder A. Campbell, he carefully examined his (Campbell's)
second edition of the New Testament, comparing it with
the common version and with the original Greek ; and
communicated to him many valuable notes, emendations,
and suggestions for an improved version. His services
in this particular were acknowledged by Mr. Campbell in

208 PIONEER PREACHERS.

the preface to the fourth edition, and also in the preface
to the Family Testament.

In the Spring of 1832 he removed to Wellsburg, Ya.,
where he took charge of Brooke Academy. There he
found a genuine Christian church, with which he united,
and in which he became a shining light, holding forth the
w^ord of life. There too his health again failed, and it was
feared that Consumption had marked him for his victim.
But it pleased God that he should not then die; and after
a brief season of rest he w^as again ready for the Master's
service.

In December 1833 he and his family came to Madison,
Indiana, on a visit to Mr. George Leonard, an uncle of
Mrs. Emmons. Soon after their arrival Mrs. Leonard
died ; and Mrs. Emmons, at the request of her uncle, en-
tered into the mother's place, and for nearly a year took
the oversight of his children with her own. During this
period Mr. Emmons visited many portions of Indiana,
having then no other occupation than the preaching of
the word.

In the Spring of 1834 his brother William A. came
also to Madison, and they two went off together into the
interior of the State, in search of a suitable place to which
to remove their families. They finally fixed upon Nobles-
ville, in Hamilton county, twenty miles north of Indian-
apolis. Thither they removed in the Fall of that year,
arriving there on the 30th of November.

Elder Emmons immediately secured a District school,
which he taught during the winter of 1834-5, in the old
log school-house at Noblesville. He labored also " in
word and doctrine;" and through his influence two little
chui'chcs, a Baptist and a Christian, became one, being
united on the Bible alone.

In ministering to this church while it remained weak
and persecuted, he passed some of the happiest days of hia

F. W. EMMONS. 209

life. But in process of time false brethren were brought
in unawares ; roots of bitterness sprang up among them ;
and the spirit of strife and contention supplanted the
spirit of love and forbearance. There was " that woman
Jezebel;" and there too were " Hymeneus and Alexan-
der." On account of these "debates, envyings, wraths,
strifes, backbitings," etc., all of which grew out of some
difference of opinion relative to the organization, order,
and discipline of the churches. Elder Emmons asked and
obtained a letter of dismission from that congregation,
which action placed him, religiously, precisely where he
stood on coming West.

" After this amicable separation from the church at
Noblesville," writes one who knew him in that day, " he
remained several years a resident there, travelling pretty
extensively through the State and the northwest, including
Kentucky. Though a member of no particular congre-
gation he still ranked and passed as a brother and preacher
among us : attended all our State and most of our District
and County Co-operation meetings, of which he was fre-
quently secretary."

During all this period his mind remained uncorrupted
"from the simplicity that is in Christ." He discarded all
human appliances for the conversion of sinners ; and
taught the people to observe all and only those things
which the Lord has commanded.

In the Winter of 1836 he was appointed by the Senate
of the Indiana Legislature to report the proceedings of
that body, for publication in the newspapers. By his pen
the public were kept thoroughly posted with regard to
the great system of internal improvements, which was,
that Winter, discussed and adopted.

At Cincinnati, in the Winter of 1837, he was associ-
ated with E. P. Cranch, Esq., in taking down and writing

^10 PIONEER PREACHERS.

out for publication the Debate between Campbell and
Purcell, on the Roman Catholic Religion.

In the same year he published " The Voice, or An
E.ssay to Extend the Reformation" — a little 18mo volume
of 252 pages.

In the Winter of 1838 he had a spirited little contro-
versy with a young Methodist itinerant, by the name of
Berry — subsequently the " Rev. Lucien W. Berry, D. P.,
President of the Indiana Asbury University." Some
letters passed between them, which were published by
Mr. Emmons in a pamphlet of thirty-six pages, with
"Marks and Remarks." This elicited from Mr. Berry a
pamphlet of forty pages, titled, " The Deformer Reformed,
or Corruption Exposed." This was responded to in
another little pamphlet of sixty pages, titled, " The After-
clap — Showing the Origin of the Corruption," etc., etc.
No reply was elicited ; so here the warfare ended.

In the Fall of 1842, Elder Emmons returned to New
England ; and in the absence of a Christian congrega-
tion, and at the urgent solicitation of some of his early
friends, he soon after united with the First Baptist church
in Boston, which church was then under the pastoral
charge of Dr. R. H. Neale, his old friend and fellow-
student at Columbian College.

On account of this return to the Baptists, after " having
tasted the good word of God," he has been regarded by
many as vacillating — as a double-minded man, unstable
in all his religious ways. But the facts, when properly
understood, hardly justify such a conclusion. It is
perhaps nearer the truth to say that his unfortunate difiB-
culties with the brethren at Noblesville ; his strong at-
tachment to those Baptists who were the friends and
companions of his youth ; and the fact that on his return
to the East, he found no congregation of Disciples with
whom he could conveniently woiship ; — induced him to

F. W. EMMONS. 211

renew his connection with a church to which (though
containing many pious and devoted people) the Lord
cannot say, as to the church at Pergamos, " Thou holdest
fast my name, and hast not denied my faith."

The last fact — that there was no congregation of Dis-
ciples convenient — will have little weight with those who
remember the words of the indomitable Roman who said,
Viam. aid veniam aut faciam — " I will either find a way..
ovmake away." These will think that Elder Emmons
ought to have found a Christian church or huilt up one;
but they must not charge him too hastily with unfaithful-
ness. His fault seems to have been, chiefly, lack of
energy — " the very head and front of his ofl^ending hath
this extent, no more." That he has not denied the faith
is clearly established by indubitable testimony.

In a letter to J. M. Mathes, he himself says, " In unit-
ing as I did with the First Baptist church in Boston, in
1843, / renounced no Reformation principle that I ever
held." The pastor of that church. Dr. Neale, says of him :
" His reception into my church was owing to my know-
ledge of his character as a Christian, and not to any sym-
pathy with the peculiar speculative notions in which it
was somewhat natural for him to indulge." "For these
'pecuhar notions,' and 'theological speculations'" — says
Elder E. in his letter to Elder Mathes — " or for the faith
and teaching contained in them, has my name been cast
out as evil. I have been looked upon as a speckled bird,
having had no call, and no pastoi^al charge in any Baptist
church since 1830. * * * So, for my Reformation princi-
ples— nicknamed ' Campbellism' — for their avoiual and
advocacy, I have been, still am, and expect to be a living
martyr."

He acknowledges no creed but the Bible ; preaches no
baptism but that "for the remission of sins;" employs
his pen in support of no faith but that " once delivered

212 PIONEER P U E A C 11 E U S .

to the saints ;" and wherever in liis travels he meets w^ith
a congregation of Disciples, with them he fraternizes,
advocating their cause. He is still to be regarded, there-
fore, as a Reformation preacher; and as such his history
is continued.

For a short time after his return to New England, he
supplied the pulpit of the Baptist church at Sturbridge,
Ma.ssachusetts ; preaching also elsewhere as he had oppor-
tunity. He sought a permanent location as pastor of
some Baptist congregation ; but, (as already intimated,)
owing to his connection with the Disciples out West, he
sought in vain — for no call was given him.

Having, while residing at Noblesville, indorsed for his
brothers to a considerable amount, he found himself much
involved in their debts. To extricate himself from these
financial difficulties, he made several visits to Indiana,
where he again preached the " ancient gospel," as in
former years.

The Winter of 1845-6 he spent in Washington city,
letter writing, office seeking, etc. In the following Spring
he purchased a small farm near Globe Village, Mass., to
which he removed with his wife and four daughters, and
upon which he has resided ever since.

Having studied medicine more or less, and practiced it
in his family since 1832, he, in the Winter of 1846-7,
attended a course of lectures at the Worcester Medical
College, at Worcester, Mass. In 1856 the Metropolitan
Medical College of New York city bestowed upon him a
diploma and the honorary degree of M. D.

In the Fall of 1841, he was brought out on the morn-
ing of election day, in opposition to the two regular nomi-
nees, and elected as the Representative of the town of
Sturbridge in the next General Court. He was elected
as a Democrat ; and so far as he had taken any part in
politics, hitherto, he had acted with the Democratic party.

F. W. EMMONS. 213

But soon after taking his seat in the Legislature, some
resolutions relative to the Mexican war were brought
before the House. Before casting his vote he defined his
position on the war and on slavery, in a speech which
was published and mainly endorsed in the Boston " True
Whig." Since that time (1848) he has been identified
with the Free Soil party.

In the Legislature he distinguished himself by his zeal-
ous and able advocacy of a more stringent liquor law.
He was chairman of a committee of fourteen members —
one from each county in the State — which committee
reported a bill corresponding in its main features with
the Maine Liquor Law. In the discussion on this bill,
Mr. Emmons advocated its passage in two telling speeches,
which were printed in pamphlet form.

The measure was at that time defeated ; but at a sub-
sequent session it was revived and finally passed. Though
at the time of its passage Mr. E. was not a member of the
liCgislature, yet his printed speeches were freely circu-
lated in the House, and no doubt exerted a strong influ-
ence in favor of the proposed law.

In the Summer of this same year he attended the
Commencement of his alma mater, Brown University ;
and was then and there declared to be a Master of Arts.

In the Fall of 1849 some forty members of the Emmons
family, residents of New York, Connecticut, and Massa-
chusetts, met in Convention at Canaan, Conn., to take
into consideration an advertisement of a large Emmons
estate in England for heirs in America ; which advertise-
ment is said to have appeared in some English paper.
By this Convention F. W. Emmons was appointed to go
to England to look after the said estate.

Accordingly, on the 1st of January, 1850, he embarked
at Boston in a packet ship for Liverpool, The result of
his efforts in quest of a fortune has not been made public;

214 PIONEEU PKKACHERS.

but it is known that he liad tlie pleasure of visiting, at
little expense to himself, many of the principal cities and
important towns of Eiifrhuul — among which were Man-
chester, Birmingham, the old walled town of Chester, and
the great metropolis, London.

From the period of his return from England (May 1850)
until 1855, he devoted the most of his time to cultivating
and improving his little farm in Massachusetts.

At the date last mentioned he was employed as a
recorder in the oflBce of Thomas Spooner, Esq., Clerk of
the Courts of Hamilton County, Ohio. During the last
few years he has, perhajxs, spent more time and performed
more labor in that ofiBce than in the sacred desk.

Ever since his return to the East he has preached less
than in former years ; and during the whole of his minis-
try it has been more by his pen than by his tongue that
he has exerted a considerable influence and made himself
widely known. In addition to the publications already
mentioned, he has been a contributor to the Millennial
Harbinger from its commencement until the present.
For it he has furni.shed a great variety of articles —
Journals, Essays, Letters, Sermons, Reviews, etc., etc.,
over the signatures of " F.," " Francis," " Adolphus,"
"Philologus," "F. W. E.," and his name in full. Articles
from his pen have also appeared from time to time in
other reformation periodicals — "The Evangelist," "Chris-
tian Preacher," "Heretic Detector," "Journal of Chris-
tianity," Christian Record," " American Christian Re-
view"— and in several Baptist and other papers — reli-
gious, literary, medical, and phrenological.

For the most part his articles have been of a critical,
exegetical, or reformatory character ; and, although at
times a little speculative, his has been in the main " a
most wholesome doctrine and very full of comfort."

His pen still active ; his mind yet sound in a sound

p. W. EMMONS. 215

body ; his treasures of wisdom and knowledge increased
rather than diminished by the liberality with which he has
given to the woi'ld ; there is good reason to hope that,
for years to come, he will remain " a strong pillar in the

house of his God."

Francis W. Emmons is five feet ten inches high. His
weight, never over one hundred and forty pounds, is now
less than one hundred and thirty. His dark-brown hair
is straight and very fine ; his eyes light blue, or gray ;
his complexion rather dark. His teeth — all sound at
three-score — testify, by their presence and by their color,
that he neither chews nor smokes tobacco ; while his
keen eye and healthy glow indicate that he is "temperate
in all things."

His mental organism, physical resources, leading traits
of character, etc., are thus described by the celebrated
phrenologist, L. N. Fowler — with the omission of a few
particulars which are unimportant, or known to be incor-
rect. He says :

" You have a very marked temperament. The nervous
system predominates ; but you have a high degree of the
muscular organization, which gives you an unusual amount
of activity, restlessness, and the desire to be constantly
employed.

" Your constitution is naturally tough, exceedingly so;
and you have endured moi-e than one in thousands. But
the ability to manufacture vitality is not so great as the
desire to exhaust what you have ; so that you will find it
necessary to strictly obey the laws of life in order to
avoid pi'emature decay. You cannot do half you wish —
for your spirit is ahead of your physical ability to
perform.

" You are characterized phrenologically for having a very
positive and almost eccentric cast of mind. Your head

216 PIONEER PREACHERS.

is uneven, and the large organs are very sharply devel-
oped, so that the mind acts with more than ordinary
intensity.

" You have an unconquerable will, and are very inde-
pendent and self-relying.

" You are noted for cautiousness, forethought, and for
the desire to avoid difficulties and dangers. Whatever
you engage in is accomplished, as though there was much
at stake ; you never do any thing carelessly.

" Love of children constitutes your leading social pecu-
liarity. You are not inclined to seek company as a
source of enjoyment.

" You are noted for your intellectual abilities. You can
attend to business that requires observation, knowledge
of the qualities of things, and the condition of circum-
stances ; or you can think originally and investigate new
principles successfully.

" You are remarkably ordei'ly and systematic. You
plan out all your work, do it according to rule, and as
well as you possibly can, the first time trying.

" You have a very keen appreciation of wit; and enjoy
a joke very highly — are much amused by your own mirth-
ful emotions.

" Your intuitive impressions of character are very cor-
rect. Few men decide so quickly on results as you ; and
you seldom have occasion to change your first impression.

" You are kind-hearted and generous in your feelings;
are respectful in your general intercourse with society ;
are sanguine, enthusiastic, cheerful, buoyant, and always
encouraged by prospects ahead.

" You are not a marvellous man ; but are governed by
juilgment. You do not imitate others — are a perlect
original.

" You are a direct, plain, free-spoken man, and abomi
nate hypocrisy. You can keep things to yourself by saying

F. W. EMMONS. 217

nothing, but if you begin to talk you are compelled to
develop your real sentiments. You are not cruel, and are
opposed to capital punishment, or any kind of chastise-
ment for the purpose of gratifying a revengeful feeling.

" You are hungry, mentally and physically ; have an
eager, unsatisfied mind ; and the more knowledge you
acquire the more anxious you are to increase your store.

"Although money slips through your fingers easily, and
you are not necessarily a good financier, still you have a
strong desire to accumulate and do as much business as
you can.

" You are particularly fond of the grand and sublime in
nature ; are quite punctual in your engagements, and
have an excellent memory of places.

"You are distinguished, then, for intensity, activity, dis-
tinctness, and positiveness; for independence, will-power,
humanity of feeling, intuition of mind, originality of
thought, power of criticism, and love of order ; for me-
chanical judgment, fondness for children, and love of
home. But you need more sociability, more affability of
manner and control over your feelings in speech, more
executive power in the form of destructiveness, more
spirituality and belief in the supernatural, more versatility
of manner, freedom of speech, memory of statistics, and
general musical ability. You will wear yourself out and
use up your entire machinery before you get through with
life:'

In the above description the main features of his cha-
racter are presented ; but some do not appear with sufB-
cient distinctness. His love of order, for instance, deserves
more prominence. On this point the following testimony
was borne by A. Campbell, in the Millennial Harbinger :
" Our beloved brother Emmons is a great lover of good
order, and precise on all points to a scruple ; and there-
fore an effort for a perfect system of order comes as
19

218 PIONEER PUEACHERS.

naturally from him as light from the sun." On account
of this remark Mr. Emmons wrote for a while over the
signature, "A Precise Brother."

Closely allied to this and also too much in the back-
ground is his pun cluality. He is always "in time ;" and
in filling his preaching appointments, if permitted to fol-
low his own inclinations, he speaks at the appointed hour
whether the congregation is present or absent. This dis-
position he once gratified in a remarkable manner, while
on his missionary tour through " the hill country" of the
Old Dominion.

The attendance upon his ministrations was often very
meagre ; but one day he arrived at a little dilapidated
church in advance of every one else. The appointment
was for twelve, M. ; and when the hour came — though
not a soul was present save himself — he sang a hymn,
prayed, and proceeded to preach from Heb. ii. 3 : " How
shall ive escape if we neglect so great salvation !" When
about half through his discourse two women entered,
looked round in amazement, sat down for a few moments,
then arose and departed. The preacher continued to the
final amen; and having penciled upon the pulpit the day,
the month, the year, and the text, he and his bony steed,

" With wandering steps and slow.

Through Eden took their solitary way."

" Your language is not sufficient for the fluent expres-
sion of your ideas," says the phrenologist ; and the
remark might be verified by a number of witnesses.
Dr. Neale of Boston says of him : " He is not a popular
preacher. He has not (he gift of extemporaneous utter-
ance. The pen is obviously his forte. He is fond of
essays and theological disquisitions ; and his written
compositions are usually clear, vigorous, and to the
point. "

F. W. EMMONS. 219

He himself understands that he is, like Moses, " slow
of speech and of a slow tongue." Therefore it has been
his habit to read his discourses ; and when he appears
before a strange audience he pleasantly introduces his
manuscript as his " brother Aaron."

Take him all in all, he is an amiable Christian gentle-
man ; " tender and well beloved in the sight of all his
brethren." His early friend, Dr. Neale, but spoke the
sentiments of many in the following words, with which
we close this biography. He says :

" I love to think of him — not as a theologian, preacher,
or writer, but as 'brother Emmons' of Columbian College
days. I see him now, taking his walk with cane and
umbrella, in rain or sunshine, his hat over on the back
side of his head. He generally preferred to walk alone ;
but if a friend was with him the conversation would be
on some religious or literary topic — the lesson of the day
or the meaning of a difficult passage of Scripture. He
never indulged in petty scandal.

" I could say much more in praise of my friend Emmons ,
but he is — I rejoice to know — still living; and I trust the
day is far distant when it will be proper to speak with
the freedom usually indulged in reference to departed
worth. "

SAMUEL K. HOSHOUR

Yery many persons are under the impression that the
subject of this sketch is a native of Germany. This im-
pression is incorrect. He was born in York county, Penn-
sylvania, on the 9th of December, 1803; and has never
so much as stood upon transatlantic soil. His American
ancestors, nearly a century before his birth, came from
the vicinity of Strasburg on the Rhine ; and their ances-
try had in them more of the French than of the German
element. The immigrants to America, having settled in
a community totally German, in time lost the French
characteristics, as also the language ; and at the time of
his birth they spoke only American German.

Samuel K. was the oldest of six children ; and in his
fourteenth year he lost his kind father, who was in prin-
ciple a Mennonite, though a member of no church. His
mother was a Lutheran after " the straitest sect," con-
scientious in what she believed to be the will of God.
Though a firm believer in Infant Rantism, she did not
insist upon the sprinkling of her children, in opposition
to the views of her husband, who regarded it as a relic
of Popery. The neglect of this rite, however, did not
prevent her from imparting to her first-born early religious
instniction. On the contrary, whenever she had an op-
l)ortunity, she would relate to him gospel facts, and teach
liim short, impressive prayers. On all proper occasion!?
she took him to the house of God, and never failed to i)ut
into his pocket a copper for the congregational treasury —

[tUHV:

y.:

SAMUEL K. HOSUOUR. 221

thus teaching him to practice Christian liberality, a lesson
he has never forgotten.

At the death of his father, who left considerable pro-
perty, he was placed under the control of a guardian — in
this, as in many other instances, a palpable misnomer.
By this high-minded (?) guardian he was, for several
years, hired out on a farm at very low wages ; for, owing
to the density of the population, and the consequent
slight demand for laborers, he, at the age of sixteen, could
obtain only four dollars a month for his services.

His residence among strangers as a hireling was not
by any means favorable to the development of either his
moral or intellectual endowments. He went to school
but little, and as he had greater fondness for extracting
the finny tribes from their element and opossums from
their retreats, than for extracting ideas from books, he
spent the most of his time in the first-named employments ;
nor did his views of the sanctity of the Sabbath at all
interfere with such pursuits even on that day. Under
such circumstances, his progress was so slow that at the
close of his sixteenth year he had not quite reached the
" rule of three," which, in that day, was generally regarded
as the ultima thule — the last island — in the ocean of
scientific truth.

About this time his guardian and relatives concluded
that he ought to learn a trade ; and he was required to
make choice of his pursuit. To him the county in which
he lived was the world ; so with his limited vision he
surveyed hastily the several employments of his neigh-
bors, and decided in favor of the tanning business! It
was accordingly arranged that he should be indentured to
learn the trade of his choice, at the beginning of the year
1820. But what a trifling incident often changes the
direction of human life, and conducts to a different destiny
the immortal soul 1

222 PIONEER PREACH EUS.

During the sumnit-r of 1819, lie was liired to the owner
of a large grist mill, in which he was usually employed
on such days as were unfavorable for outdoor purs.uits.
The proprietor of this establishment was a better miller
than bookkeeper; and, as his employee could write a
legible hand and repeat the table for dry measure, he set
him to posting his accounts, which work was satisfac-
torily performed.

In the Fall of that year the citizens expressed great
apprehensions that they should be without a school the
ensuing Winter ; for the old Swiss gentleman, who, for
years, had been wont to teach in the Winter, and in the
Summer go into parts unknown, mending old clocks and
soldering leaky tinware, had not returned at his usual
period —

" One morn they miss'd him on the accustom'd hill,
Along the heath and near his favorite tree."

As the mill was the rendezvous of the leading minds of
the community, their apprehensions were often expressed
in the hearing of the miller, who one day found means to
quiet their fears : said he, " Here is Sammy Hoshour,
who can write a pretty good hand, can multiply and
divide, and reduce pints to bushels : he can control the
small ones, and if larger ones will not obey let them be
kept at home. This proposition pleased many, but some
doubted. However, necessity and the miller's influence
invested him with the birch, the symbol of school-room
authority in that day. He was then seventeen years
old ; the community was purely German ; and he knew
no Engli.sh save a few sentences gathered from Yankee
tin-peddlers. Contrary to his own exjjectations and those
of the doubting ones, his didactic administration was a
success, and gave general satisfaction.

It was expected that, at the close of the term, he would

SAMUEL K. HOSHOUR. 223

relinquish the birch and enter upon his apprenticeship ;
but when the time arrived he had forty dollars in his
pocket, a spirit of inquiry had been awakened in his
mind, and he had caught the scent of something more
agreeable than a tannery. He therefore changed his for-
mer purpose, with the consent of his guardian, and deter-
mined to procure, with the proceeds of his school, some
further scholastic attainments.

This resolution, though he knew it not, was an import-
ant step in his life — it was the beginning of his literary
career. He soon after entered, for the fii'st time, an
English school, being then a stalwart, awkward, and ver-
dant rustic. His first recitation was so unique and so
germanic that it subverted the gravity of both teacher
and pupils. Yet, submitting with stoical indifference to
these slight discourtesies, he remained in the school until
he obtained a fair knowledge of arithmetic, and a slight
acquaintance with the nonsense, as he supposed, of English
grammar. His money being exhausted, he returned for
awhile to the plow ; and on the approach of winter he
entered upon his second administration as teacher.

In his eighteenth year he united with the Lutheran
church. Soon after this event, a copy of Pilgrim's Pro-
gress fell into his hands, which was the first book he ever
read through. Besides the religious influence it exerted
upon him, it stimulated his desire of knowledge. Believ-
ing that sacred knowledge was best of all, and that the
Christian ministry was the repository of it, he greatly
desired the requisite qualifications for entering into that
vocation.

His guardian, being a Mennonite, and opposed to a
learned ministry, refused to furnish him with the means
of further educating himself; but a wealthy maternal
uncle, who was a staunch Lutheran, consented to supply
him with money until he should possess his patrimony.

224 PIONEER PREACHERS.

He then entered an English classical school of high repute
at York, Pa. His highest aspiration at that time was to
become a good German preacher. The idea of ever ad-
dressing English audiences had not yet entered his head.

But English declamations were required in the school,
and when his day came all the pupils were eager to hear
the "Dutchman." Having determined to make up in
spirit and sound what he lacked in orthoepy and injiec-
tion, his speech was well received ; and as he passed out
the Professor encouragingly predicted that, by proper
effort, he would become a good English speaker. From
that moment he sought to become English, and with such
success that one cannot now detect the slightest German
accent in his pronunciation.

In this Institution he completed about an equivalent to
the regular college course to the close of the sophomore
year. Here, too, by excessive study, he so seriously im-
paired his health, that his advisers urged him to change
his location. Accordingly he repaired to the Theological
Institute at New Market, Virginia, then under the control
of Prof. S. S. Schmucker. By more temperate study,
by frequent exercise in the rugged sections of that coun-
try, and by a free use of the mineral waters of that region,
he partially recuperated his overtaxed powers, and was
enabled to complete the course of study there pursued,
which course embraced the collegiate studies of the junior
and senior years, in connection with theology — theology,
not according to the Bible, but according to the standards
of the Lutheran church.

At this time the Principal, Prof. Schmucker, was
elected Professor of Theology in the Theological Serai-
nary at Gettysburg, Pa. Besides his duties in the Insti-
tute at New Market, the Professor had served three small
congregations as their pastor. His flocks were so much
attached to him that they refused to let him go, unless he

SAMUEL K. HOSnOUK. 225

would first provide an acceptable substitute. As it was
necessary, in this pastorate, to officiate in both English
and German, and as no other of the many students could
do this so well as Elder lloshour, he was nominated and
received as the successor of Professor Schmucker.

In the same year, 182fi, he was married to Miss Lucinda
Savage, daughter of Jacob Savage, Esq., of New Market,
Va.

Tenacious of the traditions of his theological fathers,
fully impressed with the greatness of the Lutheran church,
and not a little inflated by the fact that he had been
counted worthy to wear the mantle of his preceptor, he
entered upon his clerical duties with great zeal for God,
though with very little knowledge of His word. In the
pulpit he was not always mindful of Paul's admonition
"to speak the things that become sound doctrine." Like
too many young preachers he estimated the value of his
preaching, not by the number of correct and lasting im-
pressions made on the minds and hearts of his hearers,
but rather by the excitement they manifested, and the
quantity of tears they shed. Hence, in the preparation
of his sermons, he collected all that was terrible in the
domain of fear, and all that was touching in the realms
of love and suffering. Then, as now, this style of preach-
ing was popular ; and, like Ezekiel, he was to the people
" as a very lovely song of one that hath a pleasant voice,
and can play well on an instrument."

His fame soon extended eastward ; and, in 1828, he
received and accepted a call from a congregation in Wash-
ington county, Maryland In this place, also, he was
popular among all sorts and classes. Such, indeed, be-
came his reputation, that in about two years he was
invited to follow his old preceptor, and take charge of the
congregation at Gettysburg, Pa., the seat of Pennsylvania
College, and also of the Theological Seminary of the

226 PIONEER PUEACHER8.

General Synod of the Lutheran Churcli. But his Mary-
huul charge so heartily remonstrated against his removal
that he consented to stay with them.

His pastorate was about eight miles from Hagerstown,
the county seat, in which there were at that time about
live thousand inhabitants, among whom Lutheranism was
the predominant religion. Among others was a large and
influential congregation which had been for years under
the pastoral care of Dr. B. Kurtz. Owing to his prox-
imity to this place, Elder Hoshour frequently occupied
the Doctor's splendid pulpit, and so acceptable were his
ministrations that, in 1831, he became their pastor, Dr
Kurtz having been called to another field of lal)or.

In his stipulations with the " Council" relative to his
pastoral duties, there was one feature that greatly assisted
him to become a heretic — if indeed he is one. It was
made a part of his duty to lecture each Wednesday even-
ing on the Holy Scriptures ; and, in order to fulfill this
part of his engagement, he was compelled to study the
Scriptures in their proper connection. This he had never
done before, though he had been preaching for five years ;
for, in. the theological seminary, he had taken the regular
course prescribed in such institutions — that is, to study
human dissertations upon theology, church historyj the
art of sermonizing, etc., and to examine the Bible only as
referred to by the standards of the particular sect ! But
in performing this new dut}', he entered into the school
of Apostles and Prophets. He began lecturing ahernately
on Matthew and the Acts of the Apostles, expounding
the doctrine in the light of the context, and giving copious
geographical delineations, accompanied by the history of
places and events. Proceeding in this way, it was not
long till he entertained the opinion that the religion of
the Bible was very different from that in popular repute.
He perceived that the former was sober, solid, a matter

SAMUEL K. HOSHOUR. 227

of principle; while the latter was full of excitement,
vapory, and not a little unscrupulous. He became daily-
more enamored of the ancient gospel, and less confident
in the popular theology ; more desirous of the sincere
milk of the word, and less concerned about the tenets of
his church. His preaching grew more and more evan-
gelical, and soon the light of the great Luther was almost
lost in the brighter effulgence of the Apostle Paul.

In preparing the last class of catechumens for " con-
firmation," he used, the catechism very sparingly, but
required them to commit to memory large portions of th^
New Testament. On the day of confirmation he did not
use the liturgical form, but confined the ceremony to the
24th verse of the 16th chapter of Matthew, the import of
which he had previously explained to the candidates.
This departure from the usages of the Lutheran fathers
met no opposition, such confidence had the congregation
in the knowledge and integrity of their pastor.

In his further investigations of the Scriptures he began
to call in question of the consequences ascribed to the fall
of Adam, and especially did he become intolerant of the
Calvinistic view of that subject. The ability or inability
of the sinner was a subject upon which he bestowed much
thought.

While reflecting upon this subject he made a visit to
his father-in-law's, at New Market, Va., where there came
into his hands, one day, three numbers of the Christian
Baptist. Of the editor, Alexander Campbell, he at that
time knew but little, nor was he by any means favorable
to the views of the Baptists. Yet he glanced at some of
the articles, and was better pleased than he anticipated
with both the style and the matter. One article especially,
on The Natural Man, (I. Cor. 2,) he read with no com-
mon interest, for the thoughts therein expressed were very
similar to some that had flitted through his own mind.

228 PIONEER PREACH E US.

In a few weeks he retunieil to llagerstown, and resumed
the regular routine of l)is pastoral duties, but still that
article on the Natural Man, like the ghost of murdered
Banquo, continually confronted him.

Thus matters went on till the Spring of 1834, when an
event took place which wrought a change in his views of
Baptism and in the aspects of his whole future life. About
six miles from Hagerstown was a densely populated re-
gion called Beaver Creek, rich in things material, but poor
in things spiritual. A large school-house was the usual
■place of preaching, and prior appointments took the lead
in its accommodations. Most of the different sects had
a few adherents in that region, who occasionally pro-
cured the services of their respective ministers. Elder
Iloshour frequently preached to them the Lutheran gospel ;
Methodists, lilpiscopalians, United Brethren, and Tunkers
also visited them ; but none were successful in making
proselytes.

In the Spring of 1834, an unexpected religious commotion
occurred in the Beaver Creek region. A new preacher
made his appearance, dauntlessly advocating views that
negatived a great amount of the previous preaching at
that point. He called himself a disciple of Christ, but as
he distributed copies of the Millennial Harbinger, the sects
called him a Carapbellite. He soon made an impression
upon some minds that had hitherto been regarded as im-
pregnable. His very success created great opposition, yet
with Peter's boldness he continued to proclaim the ancient
gospel without much deference to the religious leaders
of the day, whom he hesitated not to challenge to the
defense of their tottering systems. " The common people
heard him gladly," and he was not long in making prose-
lytes to "the ancient order." Persons of superior standing
in the community, who, the clergy supposed, never would
consent to be "dipped," did submit to immersion, evincing

SAMUEL K. HOSHOUR. 229

unmistakable sincerity in their profession of the Christian
faith. In a few months over forty persons were immersed,
and an active church established at Beaver Creek, on the
foundation of the Apostles and Prophets.

The fame of this preacher spread far and wide, but as
he was I'egarded by the orthodox as an arch heretic, Elder
Hoshour in his clerical dignity would not honor "such a
fellow" with a hearing. But he listened to the accounts
given of him by others, and when informed that the
preacher taught that all spiritual influence, in order to
conversion, is exerted through the word, he would pleas-
antly observe : " He is for all word, the Methodists for
all Spirit — both extremists — but we Lutherans occupy the
middle and true ground, contending for both word and
Spirit "

There was at this time a Lutheran brother with whom
Elder Hoshour had lived in fraternal intimacy for several
years. He had been " converted" at a great Lutheran
revival, and had spent considerable time in preparing
himself for the ministry ; but being, like Moses, " slow
of speech," he devoted himself to teaching. While the
revival was progressing at Beaver Creek he became the
teacher in the spacious school-house in which the meeting-
was held. He therefore almost necessarily became a
hearer of the new heresy. Having formerly been a
boarder in the house of Elder Hoshour, and being much
attached to him, he often visited him at his parsonage
in Hagerstown. In the course of one of their interviews
the pastor asked him how the Campbellites were pro-
gressing. He replied that they were still immersing
some ; " and," said he, " I tell you there is more truth
than poetry about those people after all. I have learned
more from them about the order in which the Scriptures
should be read ; more about their proper divisions and
the special object of each division, than our ministers of
20

230 PIONEER PREACHERS.

Bvsteruatic tlieology ever taught us. I say this," con-
tinued he, " with all deference to you. I have enjoyed
your ministrations ; but the theory to which you are wed
will not permit you to represent matters as those people
do." "Ah!" said the Reverend Mr. Hoshour, "I fear
you are almost persuaded to be a Campbellite." " No
matter," replied the other, " I intend to honor and obey
the Saviour as I understand him in his word."

Thus ended their interview, and ere long the pastor
heard that his friend had been immersed, and had become
an ardent advocate of the ancient gospel. In a short
time the apostate — for so he was regarded by the ortho-
dox— made a second visit to his friend Hoshour, who
asked him his reasons for leaving the Lutheran Church.
Among other reasons assigned he said that during his
membership in that church he had never been taught the
connection between Luke xxiv. 46, 47, and Acts ii. 38 —
that when anxiously seeking the pardon of his sins he had
never been directed to Peter's answer to the question,
" What shall we do ?" — in a word, that Christian Baptism
had a significance, a design^ which the Lutheran pulpit
entirely ignored. This was a startling revelation to the
questioner, for, although he had been for nine years a
preacher in the oldest Protestant churC'h, the connection
between the passages above referred to had never engaged
his attention.

We must conclude that very many prominent preachers
of the different denominations are equally ignorant to this
day, else we cannot charitably regard them ; for they do
not teach this connection, and if they understand it and
yet preach it not, they are guilty of " handling the word
of God deceitfully."

This statement of reasons naturally led them into a
discussion of Baptism. On the design — for the remission
of sins — they had no controversy, for that is a cardinal

SAMUEL K. HOSHOUR. 231

doctrine in Luther's catechism and in other formularies
of the church he founded. Though the doctrine was
believed by Luther, it was entirely overshadowed by the
unwarranted prominence given to faith. This was some-
what pardonable in him, for human nature is prone to
extremes, and in avoiding the formalisms and penances
of the Pope he overleaped the commandments of Jesus
Christ. His errors may be overlooked, but his successors
are without excuse.

But, to return. The subject and the " mode" of bap-
tism were not so easily disposed of by the two friends.
On these they joined issue, but the discussion closed with-
out any immediate results of importance.

During the interview, however. Elder Hoshour ob-
tained some facts relative to the teachings and practices
of the Christians that seemed rather significant. Yet
with respect to the " mode" of baptism he regarded them
as ultra. The Theological Institute, though it had failed
to acquaint him with the Scriptures, had not neglected to
furnish him with the stereotyped objections to the uni-
versal prevalence of immersion. The varieties of climate ;
the scarcity of water in certain localities ; the incon-
venience and indecency of the practice ; its incompati-
bility with the easiness of Christ's yoke — all forbade the
conclusion that immersion is the only Scriptural bap-
tism ! But he was soon to be dispossessed of all this
opposition to the truth.

Early in the Summer of 1834 his ministerial duties led
him a few miles beyond Beaver Creek, where the trouble-
some meeting was still in progress. On the way he met
a Methodist friend who at once beset him with a repre-
sentation of the ruinous influence of the " Campbellite"
preacher. He stated that the class-leader had encoun-
tered the preacher in debate ; that he had been van-
quished ; that he had gone over to the enemy ; that their

232 PIONKER PREACHERS.

class was about broken up ; and that tlie preacher was
more defiant tlian ever. " Now," continued the speaker,
" he must be withstood, and you are the man to oppose
him successfully, for I once heard you preach on the con-
version of the eun\K'h, and I think you showed plainly
that it is not cei'lain that he was immersed." This flat-
tering; invitation he did not then accept, but promised to
consider the matter.

Having joined two loving hearts in the bonds of matri-
mony, he set out for home. As he rode along he meditated
upon what had been told him until the fire of contro-
versy l)urned within him. But prudence whispered to
him that, before he consented to meet this Goliath of the
" Campbellites," he had better examine his sling and be
assured that he had a sufficient number of missiles to pros-
trate the giant. In obedience to this timely suggestion
he resolved to examine the whole subject of Baptism, and
to supply himself with all the arguments pro and con. 0
that every preacher in Christendom would do likewise,
with regard to that and every other point of material dif-
ference ! Then would the truth have free course and run
and be glorified ! Then would God also be glorified in
the salvation of souls ! Then would the followers of Jesus
be joinod together in one mind, speaking tlie same thing !
Then would infidelity perish and the world would believe
that God had sent his Son to be their Saviour I But alas!
"this jieople's heart has waxed gross, their ears are dull
of hearing, and their eyes have they closed."

In his investigation, he resolved to begin with the
fathers and standard authors of his own church. He first
(•(insulted the voluminous works of Luther, in the original
German ; and, on the two thousand five hundred and
ninety-third page of the tenth volume, he found I/Uther's
sermon on Baptism, preached in June 1520. The very
first page of this sermon put him in possession of a fact

SAMUKL K. HOSHOUR. 233

hitherto unknown to him, viz., the meaning which Luther
attached to the German word "taufe." The following is
a literal translation of the passage :

" In the first place, Baptism in the Greek language is
called Baptismos (jSarttvanoe;) and, in the Latin, Mersio —
that is, as 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 children into
the font and dip them, but only to bepour them with the
hand out of the font, yet it ought to be — and would be
right — that a person should, accordiyig 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
one DEEP into the water and dips. "

After reading this passage, penned by no other hand
than the great and authoritative Luther's, he wisely con-
cluded that if it should happen to be in the possession oT
his opponent it would prove a formidable weapon.

The next standard author consulted was Dr. Mosheim,
a Lutheran also, and a historian of high repute. On the
108th page of his Church History he found the following
vexatious passage :

" The sacrament of Baptism was administered, in this
(the first) century, without the public assemblies, in places
appointed and prepared for that purpose, and was per-
formed by an immersion of the whole person in the bap-
tismal font."

The next author was Michaelis, one of the most learned
men of the Lutheran church, who, on the 506th page of
his " Dogmatic" expresses himself as follows :

" The external act of Baptism is dipping under water.
This the Greek word ^aTtrt^cc signifies, as every one ac-
quainted with the Greek language must admit. The bap-
tism of the Jews was performed by immersion ; so also

234 I' I () N E K K P U E A C H E R S .

was that of John the Baptist, and of the first Christians.
Of this we have a proof in the fact that baptism without
immersion and only by pouring was allowed in case of the
sick, in the third century, and it met contradiction as an
innovation. * * * Immersion was practiced till the thir-
teenth century, and it is desirable that the Latin church
had never alloiced a deviation from this. But it (the
deviation) did occur, and at the Reformation it was not
altered — that is, changed to its primitive forni.^^

Weighed down by these stubborn facts from the writings
of the fathers, he abandoned the idea of meeting the de-
fiant Goliath. Like David encumbered l)y the armor of
Saul, he said, " I cannot go with these.''''

The result of his investigation was a firm conviction
that immersion in water is the only Christian Baptism.
In the mean time a better understanding of the New Tes-
tament and of the Constitution of the Church of which
the Saviour said, " I will build it," had exhibited to him
the futility of infant membership.

Here he found himself surrounded by circumstances that
could not but severely test his piety and his moral courage.
The beloved pastor of a large and influential congregation,
living in fine style and receiving a good salary, a splendid
prospect spread out before him and his children, yet no
longer a believer in the doctrines he was expected to
preach — dissatisfied with his own baptism, his conscience
pleading for adherence to the right and fidelity to the word
of God, he was in a condition to be fully realized onl}' by
those who have passed through a similar process.

Finally, like Moses, he chose to suffer affliction with
the people of God, rather than to enjoy the pleasures of
sin for a season. He resigned his charge without, at
that time, revealing the special reason ; and, in Septem-
ber, 1834, officiated for the last time in the splendid pul-
pit of his beloved congregation. These were to him

SAMUEL K. HOSHOUR. 235

dark days, and at times his spirits were greatly depressed ;
but he leaned on the word of the Great Shepherd — His
rod and His staff, they comforted him.

Though he could no longer preach, conscientiously,
the Lutheran gospel, yet he did not immediately obey the
gospel of Christ. His faith in the former system having
been destroyed, his mind was reduced to a kind of chaos,
and it required a little while for apostolic order to appear.
It was not till the last Lord's day in March, 1835, that,
without the knowledge of his family, he was immersed
in the vicinity of Hagerstown, Md. On reaching home
his wife was greatly distressed, both because she was yet
much attached to the Lutheran church, and because, with
a mother's solicitude, she saw in the future nothing but
penury and " the cold world's proud scorn" for herself
and her little ones.

In the town he was the principal theme of conversation.
Many denounced, some pitied, and a few commended him.
As he walked up the sti-eet on Monday morning, none of
his former brethren appeared to recognize him. Like
Caesar,

'■ But yesterday he miglit have stood against the world —
Now, none so poor as to do him reverence."

The Presbyterians passed him coldly, all because he had
demonstrated his genuine piety by forsaking all for Christ's
sake and the gospel's. None but the Episcopal minister
gave him so much as a gentlemanly salutation. Nor
were these the only chilling influences that he had to
encounter. A pious mother that had taught him the first
lessons in religion, maternal uncles who had taken a lively
interest in his education, and wore proud of his pulpit
performances, brothers and sisters who were strongly
attached to him as a champion of the Lutheran faith,
were all in their turn to be confounded. In his inter-

236 PIONEER PHE.A0HER8.

views with them he made good use of the word, and ex-
pounded matters in such a manner that, although they
would not obey the gospel, they could not severely chide
him for having obeyed it.

Soon after his immersion, he left Hagerstown, and re-
sided temporarily with his father-in-law at New Market,
intending to emigrate to the West the ensuing Fall.
During his sojourn at New Market, where he had been
installed as pastor nine years before, he often met the
sheep of his first flock. To them, also, he had become a
stranger, whose voice they were no longer willing to
hear. The doors of his old church were closed against
him ; but the Baptists, out of personal respect, opened to
him their house. When he preached on the action of
baptism they were delighted ; but when he pressed upon
them the design, they manifested a spirit closely akin to
that of the Athenians, when Paul declared to them the
resurrection of the dead, (Acts xvii. 32.)

During the three months that he remained in that
vicinity, he preached every Lord's day, wherever he could
obtain a hearing. At the close of the last sermon at New
Market, a highly respectable lady — a member of the
Lutheran church — came forward and made the required
confession. It was announced that she would be im-
mersed on the next morning. Returning home, his father-
in-law met him on the pavement, and informed him that
his wife, Mrs. Savage, intended to be immersed at the
same time. On the banks of the stream, at the appointed
hour, she made the confession which is " unto salvation,"
and, with the other woman, was buried with the Lord in
baptism.

Some time before this, as he was returning home from
an aj)pointment, his wife met him in the hall, saying, that
she had been studying the New Testament, that she was
satisfied that he had done right, and that she intended ere

SAMUEL K. HOSHOUR. 237

long to follow his example. Accordingly, on the next
day after the baptism of her mother, she and three others,
one of whom was also a Lutheran, were immersed in the
same stream. Nor were these only immersed — they all
arose to walk in newness of life.

Prior to his departure for the West, he spent three
weeks preaching in the vicinity of Hagerstown, among
his former acquaintances. In this time he immersed
eleven persons, of whom five were Lutherans, two Meth-
odists, and four " from the world." At sunrise of the last
morning that he remained, he immersed the two Method-
ists, who both came up out of the water shouting and
praising God. Yet this was heresy !

Finally, on the 16th of September, 1835, he set out for
the West. While he was on the way, the Synod of Mary-
land met ; and although he had consented, at the request
of the Secretary, to withdraw privately, yet that august
body formally and solemnly excluded him as a dangerous
errorist. The following is a transcript of the original bull
of excommunication, taken from the " Minutes of the
Evangelical Lutheran Synod of Maryland, held at Woods-
borough, Frederick county, in October, 1835 :"

" The committee on paper No. 1 now reported, and,
after some discussion, it was

" Resolved, That the Rev. Mr. Hoshour, having changed
his I'eligious creed in some of the essential and funda-
mental articles of religion, as held and taught among us,
has thereby voluntarily separated himself from all connec-
tion with the Lutheran Church, and cannot longer be con-
sidered a member.

"Resolved, also, That the Synod, for the above reason,
expunge the name of S. K. Hoshour from the list of
its ministers ; that it no longer considers him a member
of the Lutheran Church, and that he may live to see, feel.

238 P I O N K E K I' K K A C II K R S

and acknowledge his errors, is the prayer of all those to
whom he was once ardently attached."

Such was the last step in his final exodus from the
"Evangelical Lutheran Church."

On the 16th of October, 1835, he arrived, with his little
family and less means, at Centreville, the county-seat of
Wayne county, Indiana. His object in coming West was
to procure a small farm, and, " in the sweat of his face,"
make an independent though humble living. But he soon
found that his literary pursuits and sedentary habits had
greatly disqualified him for the business of a farmer. lie
no longer enjoyed it as he did, when an unlettered swain
in Pennsylvania. Therefore he soon abandoned the plough,
and commenced teaching a district school near Centreville
at twenty dollars per month — an unprecedented salary in
that day. Such was his success that, in a short time, he
w^as elected Principal of the Wayne County Seminary, in
which he taught four years to the entire satisfaction of the
community.

During all this time, he employed his Lord's days in
disseminating the simple gospel as he had learned it and
most devoutly cherished it. In Centreville, the court-house
was his sanctuary, in w^hich he officiated as both preacher
and sexton/ On Saturdays he prepared the wood, and on
Sundays made the fires and preached. His audiences were
mostly composed of the more intelligent non-professors,
and the more liberal adherents to the several sects, who
were generally attentive, and disposed to approbate his
preaching.

The Reformation was then in its infancy at that place.
There was only one family — a man and his wife — that
openly adhered to the cause for which Elder Hoshour
plead. These, him.'^elf and his wife, at that time consti-
tuted the Church of Christ at Centreville. He acted as
bishop, the lone brother as deacon, and the two wives as

SAMUEL K. HOSHOUR. 239

deaconesses ! There was, therefore, little cause of strife
and division in that church, /or each member had an office !

Though there were no contentions within, it was not
long until he felt from without the sharp points of secta-
rian bigotry and intolerance. Low chicanery and tact
were resorted to in order to counteract his influence in
the pulpit. But he occasionally made a proselyte, and by
the help of others succeeded in building up a good and
substantial church at that place.

After he had been there one year, the Baptists, many
of whom sanctioned his preaching, insisted upon his uniting
with them. He consented to do so, pj'ovided they would
allow him to urge upon all " seekers," Peter's answer to
the question, " What shall we do ?" Acts ii. SI. To this
there was some objection, and the union did not take place.

In the process of time, the majority of the Baptists
united with the Christians, to whom they delivered over
their commodious house of worship.

In 1836, the Legislature of Indiana appointed him a
member of the Board of Trustees of the State University,
at Bloomington, in which capacity he served very effi-
ciently for three years.

At the Annual Commencement of 1839, the Faculty
and Trustees of that Institution conferred on him the
honorary degree of A. M.

With Dr. Wylie, the late distinguished Preside;it of the
State University, he enjoyed an intimate and most agree-
able friendship. They communed freely on the subject
of religion, and the doctor interposed but few objections
to the views of his friend. He afterwards published a small
work entitled : "Sectarianism is Heresy,^' which, possibly,
was suggested by what occurred in some of their inter-
views. At any rate he was not a man who closed his
ears against the truth, as the following incident will show.

On one occasion, in Commencement week, the chosen

240 PIONEER PREACHERS.

speaker for a certain evening did not arrive. Tlie college
chapel being crowded to overflowing, President Wylie
invited Polder Hoshour to supply with a sermon the place
of the anticipated speech, at the same time giving him
liljcrtyto choose his own theme and speak his mind freely.
He accepted the invitation ; took, as his subject, J/rt/i'.s
Duty, Ecc. xii. 13, and proceeded to preach the ancient
gospel to perhaps the largest and most intelligent audience
he ever addressed. There were seated around him, on the
rostrum. President, Professors, the Board of Trustees, the
Executive of the State, and several literal i from abroad ;
while before him were the eWe of Bloomington and many
visitors from various parts of the Commonwealth. lie
was then in the vigor of his manhood, and the discourse
is said to have been one of great power. It was doubt-
less the masterpiece of his whole life.

In the Fall of 1839 he removed to Cambridge City, where
he became the principal of a large and tastefully-con-
structed seminary. There he taught for seven consecutive
years, and always had a large number of pupils, many of
whom were from abroad. Several of Indiana's distin-
guished sons were educated in his school, among whom
were Major General Lewis Wallace, and the present elli-
cient Executive, Governor Oliver P. Morton.

During his residence at Cambridge City he i)ri'achcd on
Lord's days either in the village, or at })oints from which
he could return in time for school on Monday morning.
Himself, his wife, and one brother in Christ then com-
posed the church at that place. Thus it happened a
second time that his flock were all officers ! Hut they
relied on the promise, "Where two or three are met
together in my name, there am I in the midst of them."

With this weak force he had to combat strong opposi-
tion to what was stigmatized as Campbellism. As a
teacher the several sects esteemed him highly, but upon

SAMUEL K. H OS HOUR. 241

his preaching they looked with suspicion, if not with con-
tempt. Under all these discouragements he continue d
to preach plainly, scripturally, and sometimes polemic-
all}'^ ; but being afraid of building, on the apostolic founda-
tion, " wood, hay, or stubble," he refrained for a long
while from any attempt to proselyte. Still he immersed
the first year some half-a-dozen substantial members, and
the second year about as many. In 1842 he procured
the assistance of Elder John B. JSTew, and held a pro-
tracted meeting, which resulted in twenty-five addiiions,
most of whom were persons of means, intelligence, and
moral worth. Built up in that way, the church at Cam-
bridge City has not yet fallen down ; on the contrary, it
has been enlarged from time to time, and is at the present
writing in a prosperous condition.

During the eleven years that Elder Hoshour taught at
Centreville and Cambridge, he preached every Lord's day
except ten ; often riding long distances after night-fall,
through mud, and rain, and cold. During the greater
part of this time he preached twice each Sunday ; and for
all these faithful labors, which shattered his constitution
and destroyed his physical comfort for life, he received
less than five hundred dollars — not fifty dollars per
annum.

About the year 1846 declining health compelled him to
abandon the school-room, with limited means and a family
of seven children. For the support of his family he after-
wards resorted to teaching the German language in the
various Institutions and larger towns of the State ; but,
for the benefit of his race, he continued to preach the
gospel almost " without money and without price," as he
had done for a score of years. Though but few men
^•:ive unto him, he desired to share with all men the un-

archable riches of Christ. Though he himself met with
few real sympathizers, his own heart swelled with sym-
21

242 PIONEER PREACHERS.

pathv for all whose errant feet he found in the way of
death.

In 1852 he purcliased a small farm near Cambridge
City, where he expected to pitch his tent for the remain-
der of his life, and give himself more fully to the work of
tlie ministry. But being strongly importuned to aid in
the construction of the Richmond and Indianapolis Rail-
road, he invested largely in this, to him, unprofitable
enterprise. On account of this investment he became
involved in debts, to extricate himself from which he was
compelled to sacrifice the rural home which he had pro-
vided for his old age.

In June, 1858, he was elected President of the Xorth-
Western Christian University, located at Indianapolis,
Indiana. In this capacity he served three years, at the
expiration of wdiich time the Institution was re-organized,
and he became Professor of Modern Languages — the
position which he desired, because it was far less labo-
rious, and more suitable to his taste and genius. The
functions of that office he still discharges to the credit
both of himself and of that department of the University.
In vacation he goes about proclaiming the word, and
during the session he occasionally preaches in the city —
sometimes for the congregation with whom he worships,
more frequently for the German Methodists, in their own
language, and not unfrequently — so amiable a heretic is
he — for his first love, the Lutherans.

But, ere long, he must rest from his labors. Already
the almond-tree begins to flourish, and the grasshopper
to be a burden- Already the strong men begin to bow
themselves, and those that look out of the windows to be
darkened. Soon shall the silver cord be loosed, the
golden bowl be broken. Soon shall he go to his long
home, and the mourners go about the streets. No man
is more ready to be offered up, for without once having

SAMUEL K. HOSHOUR. 243

put off the armor of God, he has fought a good fight.
Though nearly all else has been sacrificed, he has kept
the faith, and strong in that faith he will descend to the
tomb,

" Like one who wraps the drapery of his couch
About him, and lies down to pleasant dreams."

Elder Hoshour is a frail, homely man, of an air de-
cidedly German. His stature is five feet nine or ten
inches, and his weight about one hundred and forty-five
pounds. He has a sallow complexion, a highly bilious
temperament, raven black hair, and dark hazel eyes, full
of subdued fire. His is a singularly shaped head, which,
upon the whole, is an unfair index of his intellectual
ability. His mind is of the reflective caste, active, logi-
cal, comprehensive, and still vigorous, though impaired
by the infirmities of the flesh. If its power be estimated,
philosophically, by the resistance it will overcome, or the
height to which it will elevate a given body, it will be
found to be greatly above the average. In its escape
from theological darkness to biblical light, it overcame
early prejudices, clerical pride, family and church affini-
ties, and all sectarian restraints in the form of liturgies
and creeds ; and despite the force of that gravity which,
in this unscrupulous age, drags down the conscientious
man, it has elevated its possessor from the obscurity of a
German orphan boy to a conspicuous rank among the
ministers and educators of the age.

As a scholar he deserves honorable mention. The
principal events of the world's history, and a general
knowledge of the several sciences, are carefully stowed
away in his retentive memory ; and one will not easily
approach him with any subject on which he may not con-
verse intelligently. He reads five different languages and
fluently speaks three — the English, the German, and the

244 PIONEER I'KEAC'HEUS.

French. He is not fond of t^peculative ttieones Kn
drinks oftenest and deepest at the sacred fountain : ueui.
his knowledge of the Scriptures is deep and extensive.

Since his entrance into the Keformation he has ne\..r
been a sensation preacher, lli^ J'oiie has been to etlify
the church; to "enlighten the eyes of their understand-
ing," that they might know " what is the hope of his
culling and what the riches of tlie glory of his inheritance
in the saints." li- -la , jowever, proselyted a goodly
uiunber to the ':.i'.h of the gospel ; but very few, if an;
• fl' whom liaye returned to the beggarly elements of the
World. Thov^e wh^<sv bands he puts to the plow seld(»m
look back.

Ill the pulpit bis style is somewhat peculiar. " Teaching
and preaching" is his motto ; hence, after singing and
prayer, he usually expounds a chapter ; after which
another hymn is sung and be rises to preach. To the
eyes of strangers this habit sometimes presents him in a
false light, as the following anecdote will show : On
a certain occasion an ex-member of the Indiana Legis-
lature, who was also a disciple, was giving his opinion of
President Iloshour. Said he, " I went, one day, to hear
him preach, and he made a complete failure. He talked
a few minutes — and talked very well too — then suddenly
stopped and took his seat. The brethren sang another
hymn, at the conclusion of which he took a new text,
tried it over again, and did pretty well !" The Honorable
had really taken the first performance for a failure, though,
in fact the programme was carried out to the letter.

In his palmy days he was a good speaker, but his elo-
cution is now much impaired by age and bodily intirmi-
Ues. Yet he still commands the attention of his audience
by the number and quality of his ideas and the copious-
ness of his diction But few men can make a mure tho-

SAMUEL K. HOSHOUR. 24£

rough analysis of a passage, draw from it more practical
lessons, or discourse upon it in more elegant terms.

Sometimes he has contended earnestly with those " of
the contrary part," but, in the main, he is a servant of the
Lord that " doth not strive," but is " gentle unto all men,
apt to teach, patient, in meekness instructing those that
oppose themselves."

" By him, iu strains as sweet

As angels use, the gospel whispers peace.

He 'stablishes the strong, restores the weak,

Reclaims the wanderer, binds the broken heart,

And, armed himself iu panoply complete.

Of heavenly temper, furnishes with arms

Bright as his own, and trains by every rule

Of holy discipline, to glorious war,

The sacramental host of God's elect :

Are all such teachers ? Would to Heaven all were !"

It is but a slight exaggeration to say of him that as a
man — a Christian — he is an embodiment of that charity
which " suffereth long and is kind, which envieth not,
vaunteth not itself, is not puffed up, doth not behave
itself unseemly, seeketh not her own, is not easily pro-
voked, thinketh no evil, rejoiceth not in iniquity but
rejoiceth in the truth, beareth all things, believeth all
things, hopeth all things, endureth all things." Wherever
you meet him — at home, in the social circle, or in the
house of his God — you meet

" The man whose heart is warm,

Whose hands are pure, whose doctrine and whose life,

Coincident, exhibit lucid proof

That he is honest in the sacred cause."

Possessing but little worldly ambition, he has aspired,
through life, to the kingdom of God and His righteous-
ness, taking but little thought of what he should eat,

240 P lO N K K U PREACHERS.

wliat he should drink, or whorfwithal he should be
clothed. Hence he is one of the " poor of this world
whom God hath chosen heirs of the kingdom." And
now, at the age of nearly threescore, with no means of
support save his hands and his head, and racked with
pains superinduced by exposure and excessive menial
labor, he is compelled to toil unremittingly for his daily
bread. Having devoted his best days to the interests of
Zion, he has reason to feel that his declining years are
neglected by the brotherhood whom he loves and has
faithfully served. On account of this neglect, present and
past, gloom settles down upon his earthly future; but his
pathway to the life to come " shineth more and more."

It is said that, to one journeying to the far North, the
mysterious Aurora increases in splendor as the sunlight
fades away, and that to one arrived at the open sea that
surrounds the pole, the hidden sun would appear again,
sweep round the horizon, and never set. Such to Elder
Hoshour is the journey of life. Having crossed the
bright regions within the tropics, and passed through the
checkered scenes of the temperate zone, he is now plod-
ding on through the Arctic circle, where the shadows of
a long night are falling around him. But as his sun de-
clines, shutting out from his vision the glories of this
world, the light from Heaven shines with increasing
splendor, revealing the brighter glories of the world to
come. Soon will he reach the great Open Sea — Eternity
— where his sun of life will re-appear, and run round in a
circle of never-ending felicity

«

U^ /^^^^^

WILLIAM WILSON.

Elder William AVilson, the blind preacher, was born
in Fleming county, Kentucky, September 23d, 1808. His
father, Thomas Wilson, was a man of more than ordinary
intelligence, concerning whose ancestors nothing is known.
His mother's maiden name was Jane Hughes. She is of
Irish descent, and still survives.

Both his parents were for years zealous members of the
Presbyterian Church ; but soon after the great revival at
Cane Ridge, in 1801, they both embraced the views of B.
W. Stone, and took upon themselves the name given first
in Antioch.

Elder Wilson has been blind from his birth. In child-
hood he could, with great difficulty, distinguish bright ob-
jects when near him in a clear light ; and it was hoped
that surgical skill might secure for him a more perfect
vision. Accordingly, when in his fourteenth year, he was
taken to Lexington to be operated upon by Dr. Dudley,
who thought a cure might be effected. While on his way
to that city, he was in ecstacy at the prospect of having
the veil lifted and the glories of the external world ex-
posed to his view. When asleep bright visions came and
went, and in his wakeful hours still brighter day-dreams
floated before his mind. But all these pleasing anticipa-
tions soon vanished away, and gave place to a gloom
deeper than ever before. The operation performed, and
the pain, which for several days rendered him delirious,
having subsided, the bandages were removed, and he was
informed that he was hopelessly blind.

247

248 FIONEER PREACHERS.

No words can express his deep disappointment on receiv-
ing this sad intelligence. His sightless eyes became each a
fountain of tears, and his soul shuddered at the presence
of the thick darkness which was to encompass it forever.

But haply, in human experience as in nature, the sunshine
succeeds the shadow. Hope soon shed its cheerful beams
upon his drooping spirit ; he resigned himself to his sad
fate, and resolved to be through life as happy and agreeable
as possible. In this effort he has been strangely successful.
Tlie morning of his life has been far from wretched, and
the feeling of his old age is well expressed in the follow-
ing beautiful lines, which are attributed to Milton :

" I am weak, yet strong ;
I murmur not that I no longer see-
Poor, old, and helpless, I the more belong,
Father Supreme, to Thee.

0 merciful One,

When men are farthest then Thou art most near;
When men pass by my weaknesses to shun,
Thy chariot I hear.

Thy glorious face
Is leaning toward me, and its holy light
Shines in upon my lonely dwelling place,

And there is no more night.

On my bended knee
I recognize thy purpose clearly shown ;
My vision Thou hast dimm'd, that I may see

Thyself, Thyself alone.

1 have naught to fear ;
This darkness is the shadow of thy wing ;
Beneath it I am almost sacred — here

Can come no evil thing.

O! I seem to stand.
Trembling, where foot of mortal ne'er hath been,
Wrapt in the radiance from that sinless land,

Which eye hath never seen.

WILLIAM WILSON. 249

Visions come and go ;
Shapes of resplendent beauty round me throng;
From angel lips I seem to hear the flow

Of soft and holy song.

'Tis nothing now —
When heaven is opeuing on my sightless eyes —
When airs of Paradise refresh my brow —

That earth in darkness lies."

But to return to the facts and incidents connected with
his history.

In the year 1826 his father emigrated from Kentucky,
and settled in Putnam county, Indiana. To remove the
dense forest that covered all their land, required much
labor, a portion of which was cheerfully performed by the
afflicted son. By means of his other senses he could
burn brush, pile logs, and even fell trees, though this was
attended with great danger to himself. It was only by
putting his hand on the trunk that he could ascertain
which way the tree was falling and this procedure left
him but little time to make good his retreat. Sometimes,
too, the limbs stripped from neighboring trees fell around
and near him ; but he escaped unharmed from all these
"perils of the wilderness."

As soon as his father had built a cabin he converted it
into a house of prayer. In it he brought together his few
neighbors, as often as he could secure the services of a
preacher ; and in a short time there was organized therein
a sqiall church. Of him, therefore, as of Moses, it may be
written, "this is he that was with the church in the wil-
derness."

Elder Wilson inherited from his father a strong desire
of knowledge — so strong that he would at any time for-
sake his playmates to hear any one read. The Bible
was read oftenest ; and from it, therefore, he received the
most of his instruction. He never went to school — never

250 PIONEER PREACHERS.

enjoyed the advantages of the system which has been
devised for the education of the blind. To him knowledge,
as well as "faith," came " b}' hearing, and hearing by the
word of God."

If others of his day experienced difficulties in entering
in at the straight gate, he experienced more ; for while
thcv could search the Scriptures for themselves, he was
compelled to content himself with such portions as his
friends chose to read. Under such circumstances he made
but little progress toward the kingdom. For several long
years darkness rested upon things eternal as well as upon
things temporal ; and the spiritual soon proved a greater
affliction than the natural blindness, which he had learned
to regard as " but for a moment."

Finally in the winter of 1828 his uncle, James Hughes,
who had come to the knowledge of the truth, came over
from Kentucky to Putnam county, preaching the "ancient
gospel," and convincing the churches (Old Christian) that
Baptism, in connection with faith and repentance, was
divinely appointed for the remission of sins. This doc-
trine produced no small stir among the people ; but was
nevertheless very generally received.

In the light of this teaching Elder Wilson saw at once,
and clearly, what he must do to be saved ; and what had
been the difficulty with all the " mourners," whom he had
seen vainly seeking the forgiveness of their sins. With
joyful haste he fled for refuge to lay hold on the hope set
before him ; confessed the Saviour before men ; and was
straightway "buried with him by baptism into death."
From that time to the present his peace has been as a
river.

Thus it appears that his first religious step was in the
right direction — that from the beginning of his new life
he has been identified with the current Keforniation.

Eighteen persons were added with him to the little

WILLIAM WILSON. 251

church established at his father's ; and, in the Summer
following, Elder Hughes returned and baptized about forty
others. Among these were several young men, nearly
all of whom began at once to pi'ay in public, and some
of them to exhort. Indeed, but few of the disciples of
that early day were "ashamed of the gospel of Christ."
In the absence of preachers, of whom there were but few,
they considered " one another to provoke unto love and
good works, not forsaking the assembling of themselves
together, as the manner of sovie is."

Foremost among the young disciples was William
Wilson, who entered upon his public ministry soon after
his immersion in 1828. At first his efforts were feeble,
owing to his lack of education and his inability to read
the word; but his heart's desire and prayer to God was,
that he might become an able minister of the New Testa-
ment. Stimulated by this desire, he ceased not to teach
and to preach according to the grace given him from on
high.

For a year or two his labors were confined to his own
county; but in the Summer of 1830 he began to travel,
and within the next few years he visited various portions
of the State, being very successful wherever he went.
In 1834 he visited Kentucky, The subject of religion
being then greatly agitated in that State, he was every-
where favored with large audiences, and therefore sowed
bountifully the "incorruptible seed." He returned home
by way of Hamilton, Ohio ; from which place he was
compelled to complete his journey without the assistance
of a guide. In so doing, he experienced many difiiculties
and escaped many unseen dangers. Not the least of these
was the crossing of streams ; for it was only by the rip-
pling of the shoal water that he could distinguish the
fords, and when this expedient failed, he depended entirely
upon the guidance of his horse.

252 PIONEEK PREACIIEUS.

During the two years following he travelled exten-
sively in Western Indiana, occasionally passing over into
Illinois. He devoted his whole time to the work of the
ministrj', receiving for his services what was barely suffi-
cient to defray his travelling expenses.

On the 15th of August, 1837, he was married to Miss
Susannah Goff, who, as the mother of four sons and three
daughters, still lives to share his toils, and sympathize
with him in his affliction.

In 1838 he made another visit to Kentucky, passing
through Cincinnati, and preaching almost daily to large
congregations along the route. During the interval be-
tween April and August, he preached through the upper
counties of that State, adding quite a number to the
churches of that region.

On his way home the following incident occurred : On
the morning of his departure from Cynthiana he had a
presentiment that some evil would befall him that day ;
and the farther he rode the more gloomy became his
thoughts, though he strove to turn them into a brighter
channel. Late in the evening a rustling was heard in
the dry leaves by the road-side, and, turning her eyes in
that direction, his wife (who was accompanying him) saw
a ruffian-like man raise his gun to his face, and aim it at
her husband. On being hastily apprised of the fact,
Elder Wilson calmly inquired of the supposed highway-
man how far it was to tlm next inn, adding that he was
blind and a stranger in those jjarts. The man lowered
his gun, muttering some unintelligil)le reply ; and the
frightened travellers laid whip to their horses until as-
sured that they were entirely out of danger.

The following Spring he again went to Kentucky, and
preached several months in company with Elder John G.
Ellis, of Covington. They immersed nearly two hundred

WILLIAM WILSON. 253

persons, the majority of them in Kenton and Boone
counties.

Returning home, he spent the Fall and Winter, as for-
merly, in edifying the churches in various parts of
Indiana ; in introducing the ancient gospel into destitute
places ; and, especially, in assisting his fellow preachers
at protracted meetings, which were his chief delight, and
the places, above all others, in which he could render
efficient service.

In the Spring of 1840 he once more crossed the Ohio
to preach the glad tidings of salvation in the land of his
nativity. This tour was confined, mainly, to the counties
of Bath, Montgomery, and Fleming, in which he made
many proselytes to primitive Christianity. He could have
made many more, but for the want of some one to do the
immersing — a work which he could not perform. On this
account he often left large congregations in tears, without
giving an invitation to lay hold of the hope set before
them.

In the year 1843 he attended a great meeting held at
Louisville by Elder Benjamin Hall. Wishing to continue
that meeting, Elder Hall dispatched him to Newcastle, to
fill his (Hall's) appointment at that place. The brethi-en
at Newcastle were greatly disappointed on hearing that
the expected preacher would not be there. They were
not well pleased with the dress and general appearance
of the strange substitute ; and there was a disposition on
the part of the church not to let him preach. None sup-
posed that he was "a workman approved unto God ;" and
some feared that he would say things of which they would
all need to be ashamed.

However, as there was no other preacher present when
the people came together on Saturday morning, it was
agreed that he should officiate. He therefore took the
stand, and delivered a discourse which moved many of his

254 PIONEER PREACHERS.

suspicious hearers to tears. At night, and on the next
day, other preachers that had arrived discoursed to the
people, but with no visible effect. On Sunday evening
Elder Wilson again occupied the pulpit ; and in response
to his invitation, several came forward to make the good
confession. From that time he was the chief speaker;
and before the close of the meeting, twenty-two persons
were received into the heavenly family, and made heirs
of the heavenly inheritance.

At that meeting he met with an old friend by the name
of Fitzgerald. This kind gentleman, one day, entered the
room where he was sitting, saying : " Brother "Wilson,
take off your coat." The preacher obeyed without asking
any questions. Mr. F. then had him to put on a new
one, worth thirty dollars, observing, after a moment's in-
spection : " It fits you nicely ; accept it as a present from
your unworthy friend, and remember me often in your
prayers." In more respects than one, therefore, he was
never better rewarded than at Newcastle, Kentucky.

On another occasion, his raiment experienced a change
of a less agreeable character. During one of his long
preaching tours, his coat faded to such an unsightly color,
that it would have made him quite unhappy, had he pos-
sessed seeing eyes, or the modishness of some later divines.
But, as it was, he knew nothing of his misfortune until
his return home. Thus he demonstrated that,

" When ignorance is bliss,
'Tis folly to be wise."

Once more returned to Indiana, he continued to preach
wherever there was opened to him a door of utterance.
Among the many interesting meetings held by him, was
one at Marcellus, in Rush county. It was on a beautiful
Sunday; and Imndreds of orthodox Christians — many of
them from Rushville — came out to hear the Blind Preacher.

WILLIAM WILSON. 255

Knowing their views and feelings, he determined to make
a special effort to present the truth in such a manner as
to allay their prejudices, if not to convince them of their
errors. In this attempt he was not wholly unsuccessful.
Many of those of "the contrary part" declared that he
had "said the truth ;" and some were ready to say : " Al-
most thou persuadest me to be a Christian." Indeed at
another meeting held near by he did lead some of them,
through obedience, into " the glorious liberty of the chil-
dren of God."

About the same time he preached, on a certain Monday,
at Hanover church, near Morristown, in Shelby county.
His subject that day was Matt. vii. 21 : " Not every one
that saith unto me, Lord, Lord, shall enter into the king-
dom of heaven ; but he that doeth the will of my Father
who is in heaven." The congregation was deeply affected ;
and at the close of the discourse several persons made the
confession which is unto salvation. He preached again
in the afternoon with similar results. Eighteen, in all,
were added that day to the saved. Among the number
was an old revolutionary soldier, with all his house.

It has already been seen that Elder Wilson has been
"in journeyings often," "in perils in the wilderness," "in
perils of waters," and "in perils of robbers." It is
equally true that he has been " in perils in the city," and
in " perils among false brethren," as the following facts
will show.

Being once at Versailles, Ky., and intending to go from
there into Clarke county, he was advised to proceed by
way of Lexington, and preach to the congregation in that
city. Having received a letter of introduction to one
brother F., the proprietor of a hotel in that place, he set
out for Lexington. He delivered the letter to the godly (?)
landlord, who, after glancing at its contents, said, "Bro-
ther Wilson, I cannot entertain you." Proceeding to

256 PIONEER PREACHERS.

another place to which he was directed, he was again in-
formed that he could not be accommodated. He then
returned to the hotel, in front of which he sat a long
while before his brother, the landlord, (who had been
summoned,) made his aj)pearance. When he did appear,
it was only to say to him, emphatically, " You can't get
to stay here." The poor preacher, who had dismissed his
guide, requested that he might be conducted to the resi-
dence of Dr. Dudley, who, he hoped, had not forgotten
him. This request, also, was gruffly refused. Out of
sheer necessity, therefore, he alighted from his horse, and
entered, uninvited, into the bar-room, hoping that he might
meet with some one who would conduct him out of the
inhospitable city. Ever and anon, as he sat waiting, the
fearful proprietor came in to assure him tliat he could not
be entertained.

Finally a deliverer came, from whom he learned, as
they rode to the country, that the landlord was entertain-
ing a large number of sporting gentry, that had come to
the city to attend the races, and seek their fortunes in
games of chance. It was for their accommodation that
the door had been closed against the unprofilahle servant
of the Most High God.

After this experience in a fashionable city, he proceeded
to Clarke and Montgomery counties, where his preaching
was well received, and crowned with his usual success.

For the last ten or twelve years, his labors have been
confined for the most part to Indiana; and, within the
limits of the State, there is scarcely a county which he
has not visited. He has been most successful in prose-
lyting sinners, many hundreds of whom have, through
his instrumentality, been made partakers of the inherit-
ance of the saints in light. He has also accomplished
something in the great work of persuading the obedient
among the sects to be called only by the name Christiuu,

WILLIAM WILSON. 257

and be governed only by the word of God. Though him-
self uneducated, he moreover contributed his portion for
the establishment of the N. W. C. University, which is
now exerting a powerful influence in favor of primitive
Christianity.

For his abundant labors he has received but little " of
corruptible things, such as silver and gold;" yet, on re-
viewing the past, he rejoices and is exceeding glad, know-
ing that great is his reward in heaven.

Though it has pleased the Lord to afflict him by dark-
ening forever the windows of his earthly tabernacle, and
though he has otherwise suffered much for his name's
sake, yet, while he looks not at the things which are seen,
but at the things which are not seen, he feels that his light
affliction is but for a moment ; and that it worketh for
him a far more exceeding and eternal weight of glory.

His days of darkness are now almost ended. Soon the
vail shall be lifted, and those things " which God hath
prepared for them that love him," be revealed to his
enraptured vision.

Elder Wilson is a small, thin man, not exceeding one
hundred and thirty-five pounds in weight. Having been
enveloped all his days in thick darkness, he has been un-
able to take that free, out-door exercise so essential to
physical development. On this account he looks wan
and haggard, like a prisoner in a damp dungeon.

He has a fine head, especially in the frontal region, and
one sees at a glance that nature bestowed on him an un-
common endowment of intellect. But the mind, sitting
ever in its dark chambers, and often famishing for food,
has been dwarfed like his body — a misfortune which
seems to distress him more than all other afflictions. He
never murmurs, because to him returns not

858 PIONEER PREACHERS.

"Day, or the sweet approach of ev'n or mom,
Or sight of vernal bloom, or summer's rose,
Or flocks, or herds, or human face divine ;"

but ever and anon the shadow of despair settles for a
moment on his furrowed face, and his conversation is
interrupted by the sad exclamation, "Ah ! if I hadn't been
shut out from the light of education.''^

Like a poor beggar at the gate, his mind sits all the
day long at the tympanum of the ear, receiving pittances
of knowledge from the passing sounds. In this way he
has acquired an amount of information that would seem
almost incredible. With the Bible especially, he is re-
markably familiar. He quotes it freely and with tolera-
ble accuracy in his preaching, always giving chapter and
verse.

In the pulpit he appears pretty much as a blind man
appears everywhere. He is a good singer, and while the
congregation is assembling he usually sings, by himself,
some plaintive air, which softens all hearts, and swells to
the very brim the fountains of tears. On rising to preach
— if it be in a strange place — he first makes a brief recon-
noisance of his position ; then repeats a chapter from
memory, and addresses a short prayer to the throne of
the heavenly grace. After another song, and without
resuming his seat, he announces his text and begins his
discourse. With a clear, sharp voice, he speaks slowly at
first, but becomes more animated as he progresses. He
stands quite still, save a slight racking motion, and makes
scarcely a gesture — for he is a stranger to the grace that
is seen in motions. He is a good natural logician, and
is inclined to be argumentative. In adducing the proof
of his propositions, he brings together texts widely sepa-
rated in Holy Writ, weaving them into his discourse with
remarkable force, precision, and beauty. In his better
days he was a very efiFective speaker, excelled by few in

WILLIAM WILSON. 259

pathetic and stirring exhortation ; but latterly his powers,
both reasoning and persuasive, are on the wane.

In religion, where all must walk by faith, he keeps pace
with the foremost of his brethren. He is noted for god-
liness, brotherly kindness, and charity — for his disposition
to " weep with them that weep," and his readiness to
" deliver the poor that cry, the fatherless, and him that
hath none to help him."

Revelation lights up every step of his dark way, not
only dispelling despondency, but also supplying him with
habitual cheerfulness. If you are at leisure, he enters
freely into conversation, smiles at the reception of every
new idea, and laughs outright at the relation of a good
anecdote. When your business calls you away he paces
the floor, feeling the way with his ever-present cane ; or
sits for hours in silent communion with his Maker and
his own busy thoughts. Occasionally, at such times, his
low plaintive voice is heard, as he sings to himself some
consoling stanza like the following :

"Precious Bible ! how I love it,
How it doth my bosom cheer,
What hath earth than this to covet?
0 what stores of wealth are here I"

He is himself something of a poet, and many of the songs
he sings are of his own composition. The following is
one with which he often breaks the " solemn stillness"
which pervades the house of God just previous to the
commencement of divine service.

"Take warning, take warning, poor sinners, I pray,
You now hear the gospel, 0 come and obey,
Lest your sun, it should set, and you can't find the way,
For darkness will hinder — in it you must stay.

Take warning, old people, while it's called to-day ;
"While Jesus invites you, 0 come and obey,

260 PIONEER PREACHERS.

Lest Death it should call and you too hare to go,
And alas I like the stubble, h&ve no fruit to show.

Take warning, young people — the youth have to die ;
The messenger, Death, it will not pass you by ;
In the cold arms of Death you soon may Ho low,
And alas ! like the chaflF, have no fruit then to show.

Here, parents and children — they surely must part,
All ties must be broken that bind heart to heart.
Oh ! think of the friends that are called from time,
To the hand of cold death they have had to resign.

Their pains and their groans can ne'er change their state—
Oh ! the sorrow of mortals what tongue can relate I
Though theyWe silent in death, weWe still moving along,
But we'll all have to die, and before very long.

To yonder dark prison, poor man, you must go ;
While fettered by Death you must in it lie low.
It is solemn but true, 0 sinner don't wait.
You had better prepare before it's too late.

Swift hours will pass, which gold cannot restore —
When favors are gone you'll be wishing for more ;
But the harvest is past, the summer is gone.
And the poor disobedient forever undone."

One other specimen, in which he has embodied thoughts
and hopes that were ever present with him, must termi-
nate this personal description. To fully appreciate it, one
must hear him sing it as he sits all alone in an adjoining
room:

"There is a kingdom I do view.
And to this place let us pursue :
No poisonous breath shall enter there —
0 may I in that kingdoip share.

It is a kingdom of delight,
Its subjects all are dressed in white.
Their uniforms shine like the sun —
0 let u.s to that kingdom run.

WILLIAM WILSON. 261

There parents, children, all shall meet,
Their joys shall ever be complete,
From pain and sickness ever free —
0 let us to that kingdom flee.

So let us run that we may gain,
And ever in that kingdom reign,
Where peace and joy forever flow,
And e'en the blind no darkness know.

That glorious day is rolling on.
When I shall see the heavenly throng,
And with the blood-washed millions stand.
Rejoicing in that sun-bright land.

Come, angels, strike your loudest strain.
The saints with you forever reign ;
There shall our tears be wiped away.
My night be turned to endless day."

LOVE H. JAMESON.

This distinguished pioneer was born May ITth, 1811, in
Jefferson county, Indiana Territory. His parents were
both natives of Virginia, whence they emigrated to Ken-
tucky— his father in 1795 and his mother in 1803. Soon
after their marriage they again turned their faces toward
the Northwest, and in the Fall of 1810 settled for life on
a creek called Indian Kentucky, in the county and Terri-
tory aforesaid.

His father, Thomas Jameson, was born of parents who
were members of the Kirk of Scotland, consequently he
was sprinkled in infancy and trained up a Calvinist in the
strictest sense of that term. His mother's parents held
the views of the Church of England, but for some cause
she was not christened according to the usages of that
church. By some means she had imbibed the doctrine
of Arminius, and was, therefore, directly opposed to her
husband on the subject of religion.

But united in heart and fortune, they soon came also to
"the unity of the faith and of the knowledge of the Son of
God." In the year 1810, by the hand of John McClung,
a young coadjutor of B. W. Stone, they were immersed
into the Lord Jesus and became members of the old Chris-
tian Church.

In the Spring of 1818 the father of Love H. chanced to
form the acquaintance of Mr. Joseph Bryant, a brother-in-
law of Alexander Campbell. From Mr. Bryant he heard
for the first time of Mr. Campbell, and of the changes he
262

^imyr.

LOVE H. JAMESON. 263

reconmiended in the return to the " ancient order." Soon
after he received a pamphlet published by Thomas and
Alexander Campbell, in which was presented at length
"The Basis of Christian Union." This pamphlet was
published in 1809, three years before its authors withdrew
from the Presbyterian Church. With its contents Mr.
Jameson was well pleased, and would gladly have read
more from the same source ; but from that time he heard
no more of the Campbells, or of the Reformation, until the
year 1826.

Among the first religious impressions made upon the
mind of Elder Jameson was a profound respect for the
Holy Scriptures. Many portions of them he committed
to memory at a very tender age, and their declarations he
was taught to regard as an end of all controversy. In a
word, he was carefully trained up " in the way he should
go," and now that he is old he has not departed from it.

His education was attended with all the difficulties in-
cident to frontier life. There were but few schools, and
they were conducted by incompetent "masters." His
first teacher, especially, still holds a place in his memory
as an inexorable tyrant. It was, perhaps, a blessing that
the sessions were short and at Jong intervals; for had be
been kept long under such instructors, he might have been
characterized in after life by a hatred rather than a love of
literary pursuits.

It was a happy necessity that kept him the greater part
of his time under the tuition of his kind parents, who used
due diligence in the education of their children, especially
their first Love. Before he was three years old they pur-
chased for him a primer, and by the help of its pictures he
soon became familiar with the names of the letters. This
done, the advance to spelling and reading was easy and
rapid.

In penmanship he certainly enjoyed the disadvantages

264 PIONEER PREACHERS.

of a "new system." With a rude pencil of his own
manufacture, he executed the characters on linden slabs;
nor were these implements displaced bj pen, ink, and
paper, until he had learned to write a legible hand.
This he soon accomplished ; and by the time he was
seven years old he was so good a scribe, that when
his first teacher came round with the "Article," he had
the honor of signing his father's name to that instru-
ment.

From 1818 to 1828 he attended school each Winter;
and each Summer assisted his father on the farm. His
principal study, during that time, was Arithmetic ; no
attention being paid to English Grammar, because it was
the prevailing opinion that it was calculated only " to
make fools of the children." The teachers readily en-
couraged the popular prejudice against a subject of which
they themselves were grossly ignorant. Geography was
then an " untaught question ;" and as for Algebra — had
its name been mentioned, those simple pioneers might
have mistaken it for that of the striped horse (Zebra), or
some more terrible "varmint." Still, what little was
taught he learned; and, in addition to that, he spent his
leisure hours at home in reading every book and paper
upon which he could lay hands. " Weems' Lives of
Washington and Marion," " The History of the Twelve
Caesars," an old " History of London," and a stray copy
of " Morse's Geography," containing numerous historical
accounts, were read and re-read until he could repeat
many portions of them from memory. The historical
portions of the Old Testament, also — especially those
relating to the deliverance and subsequent wars of the
Israelites, were made as familiar as the tales of the
nursery.

Aside from his progress in other matters, he, at an
early age, displayed a remarkable talent for music ; and,

LOVE H. JAMESON. 265

in the former days of his ministry, he was prominent
among the sweet singers of the Reformed Israel.

In 1826 his father commenced taking the " Christian
Baptist." This opened to him a new field; and, with
respect to the whole family, this was the beginning of a
new era. He longed for the coming of every number ;
and when it came, it was his happy privilege to read it
through in the hearing of his parents and any friends that
might happen to be present.

The information received from this source, together
with the knowledge derived from his early reading of the
Scriptures, made him quite a formidable disputant in the
private discussions of those times. These were of fre-
quent occurrence; for Beverly Vawter was already pre
senting, with clearness and boldness, the distinctive
features of the Beformation, while all his fellow-preachers,
and many of the common people, were bitterly opposing
him.

Thus things went on until the Fall of 1829. In Sep-
tember of that year a protracted meeting was held on
Indian Kentucky, near the residence of Thomas Jameson,
at which place it had been customary to hold a meeting
each Fall, for the last ten years. There being no houses
of worship, the people assembled by day in the groves,
and, at night, there was usually preaching at several
different cabins in the neighborhood. On Monday of the
present meeting it was noised abroad that on the night
before several persons had " got religion" at the house
of an old brother Eccles. This intelligence threw the
whole community into an uproar.

For some time previous to that the Beformers had
rather outnumbered those who held fast the traditions of
the fathers; but, the event of the preceding night being
known, a great many rallied under the orthodox banner,
and, for a single day, restored that party to the ascend-
23

266 PIONEER PREACHERS.

ancy. They controlled the meeting ; they preached ;
they invited mourners to the altar ; and had the satisfac-
tion of seeing many "converted." About noon the great
assembly repaired to the water, songs being sung all the
way. On the bank of the stream Elder Jameson con-
fessed the Saviour, and was straightway immersed by one
who understood, as well as himself, the design of the
ordinance.

From this time forth there was great religious excite-
ment in that region. But the way which they called
heresy, gradually gained ground despite the most obsti-
nate resistance. Elder Jameson took a prominent part
in every social meeting ; and it was soon insinuated that
he had a talent for preaching, and that the command was
to " occupy." Especially did Elder Yawter, and an aged
brother McMillan, urge him to do the work of an evange-
list. Yielding to their importunities, be consented ; and
on the evening of December 25th, 1829, he i^reached his
first discourse. From that time to the present, a period
of thirty years, he has been constantly before the public.

During the greater part of the year 1830 he was engaged in
teaching, principally for the benefit of his younger brothers
and sisters. While thus employed he prosecuted diligently
the work of self-instruction ; and having acquired a pretty
good knowledge of his mother tongue, he began the study
of Greek. In this, his first text-book was Ironside's Gram-
mar, which, in his judgment, was most appropriately
named. It was written in I^atin, and to acquire a knowl-
edge of either language he had to first understand the other.
He was, therefore, in much the same predicament as those
who are taught that they cannot obtain faith until they
pray for it, while at the same time they cannot pray ac-
ceptably without faith ! Yet by the aid of lexicons and
of his teacher, he penetrated, in places, even Ironside ;

LOVE H. JAMEbON. 26T

and was soon able to read the New Testament in the
original Gi'eek.

In the mean time he and Elder Vawter continued to
hold meetings at various points in Jefferson and the adja-
cent counties, baptizing not a few.

In the Fall of 1832 he visited New Castle, Georgetown,
Clinton ville, and other points in Kentucky. On this tour
he made the acquaintance of Elders F. R. Palmer, John
Smith, John Rogers, J. T. Johnson, and other distin-
guished pioneers of that State, from whom he received
many valuable suggestions relative to the work of the
ministry. Returning home, he again engaged in teaching,
still preaching regularly, however, and immersing many,
among whom were several of his pupils.

In the Spring of 1833 he visited Rising Sun, where he
made arrangements with D. D. Pratt, the Principal, to
spend the Summer and Fall in the seminary at that place.
This he did, studying chiefly English Grammar, Algebra,
Rhetoric, and Greek. During his connection with this
institution he defrayed his expenses by instructing the
preparatory classes. He also preached regularly for a
congregation some distance in the country ; and under
his labors quite a number were added to the little church.
From the very first he seems to have cast the net on the
right side of the ship.

This was the last school he ever attended ; but he has
been, through life, a diligent self-instructor, and has worked
his way up to an honorable rank among the educated men
of the church. In the natural sciences, especially, he is
quite proficient; and notwithstanding the difficulties under
which he began the study of Greek, he has, by perseverance,
acquired a critical knowledge of that language. His lite-
rary character was such, in general, that, in 1859, the Board
of Directors of the N. W. C. University, on the recom-

2{60 IMllNKKR I'KKAl'HKRS.

mendation of the Faculty, conferred on him the honorary
degree of A. M.

Leaving the seminary in November he returned to his
father's, and once more engaged to teach during the Winter.
This, his hist school, closed in March, 1834, and lie imme-
diately began to make preparations for devoting himself
entirely to the ministry as a life work. His father fully
set before him the difBculties and privations he would have
to encounter as a preacher of the gospel ; but he still
adhered to his purpose, while he looked not at the things
which are seen and temporal, but at the things which are
not seen and eternal.

On the first day of April, 1834, he bade adieu to home
and friends, and set out for Ohio. His first appointment
was at Rising Sun, from which place he proceeded to
Cincinnati by way of Burlington, Ky. Late in the evening
he crossed the river at Covington, and found himself alone
in the busy throng of the young Queen of the West. He
soon found his way to the house of a brother T. Murdock,
who extended to him Christian hospitality. Having tarried
here a few days, he proceeded to Carthage, where he
renewed an acquaintance, previously formed, with Walter
Scott. Together they held several interesting meetings,
and finally went to Harrison, on the State line, to fill an
appointment for John O'Kane. There they met with Elder
Carey Smith of Indianapolis, from whom they learned that
all the churches of the town were closed against them, and
that they would be under the necessity of holding the pro-
posed meeting in a barn some two miles up White Water.

After a hasty meal the trio set out for the said barn,
where they found only about thirty persons assembled.
Walter Scott was greatly discouraged, and without cere-
mony rolled himself up in his great cloak, stowed himself
away in a hay mow, and went to sleep. The burden of
theday, therefore, devolved on the two wakeful preachers.

LOVE H. JAMESON. 269

Smith delivered an able discourse ; Jameson followed with
a fervent exhortation ; and several persons came forward
to make the good confession. At this juncture Elder Scott
came hurriedly out of his snug retreat, and, without stop-
ping to remove the bits of hay from his raven locks, joined
in the exercises with hearty good will.

As the sun was going down they returned to the village,
and repaired to the river to attend to the ordinance of
baptism. A great concourse of people were present, and
among them a local preacher by the name of Lincoln, who
fearing an invasion of the Methodist Zion, determined to
offer battle at the water. Elder Scott immediately took
his position on a large boulder, and commenced replying
to Mr. Lincoln's questions. His faithful co-laborers took
their positions around him, Testament in hand ; and as
soon as Mr. Lincoln would put a question they would turn
to the passage containing the proper answer, and hand it
up to Elder Scott, who would read it aloud, making such
comments as he deemed pertinent. This done, all were
ready for another question and another reply. Thus, until
the enemy was silenced, raged the Battle of White Water,
fought with weapons "not carnal but mighty through
God to the pulling down of strong holds." By the sin-
gular contest an intense religious interest was awakened
in the whole community. From that time till the close
of the meeting the "barn" was filled to overflowing; and
before they left the town a goodly number had been added
to the saved.

This was the beginning of the Harrison church, which
■was organized in July following with over forty members.

In the mean time Elder Jameson had engaged to preach
for the churches at Carthage, Cumminsville, and White
Oak. His labors at each of these points were attended
with great success.

In the month of June he assisted Elders Walter Scott,

2T0 PIONEER PKEACHERS.

J. G. Mitchell, and Guerdon Gates of Kentucky, in a pro-
tracted meeting at Da3-ton, Ohio. This proved to be a
kind of city of Samaria ; the gospel met with a cordial
reception ; and many were brought to the knowledge of
the truth and the ol)edience of the faith.

From Dayton, Polder Jameson visited Harrison, Rising
Sun, Yevaj^, and other points in Dearborn, Ohio, and
Switzerland counties. At Yevay he engaged in his first
and last public discussion. Ilis opponent was the Rev.
John Pavy of the Regular Baptist church.

During the Fall and Winter of 1834 he continued to
preach at various points in Hamilton county, making oc-
casional visits to Dayton, and one to Wilmington, where
he became acquainted with Dr. Matthias Winans, a dis-
tinguished correspondent of the Evangelist and Millennial
Harbinger.

Early in the Spring of 1835 he revisited Kentucky, in
company with Walter Scott. They preached at George-
town, and at several places in Scott and Woodford coun-
ties, including Versailles, Paris, and Lexington. Of course
they did not fail to visit Ashland, where they spent several
hours with Mr. Clay under his old-fashioned but hospitable
roof.

On returning to Ohio he found letters urging him to
assume the pastoral care of the church at Dayton. This
call he accepted, and in June, 1835, removed to that city.
Soon afterward he visited Connersville, Indiana, where he
assisted John O'Kane in a protracted mooting. Together
they then went to Rushville, and thence to Indianapolis,
then an insignificant town of a few hundred inhabitants,
having not a single railroad, and consequently as little
communication with the rest of the world as Jerusalem
had with Samaria. Bespattered with mud, and wet as a
drenching rain could make them, thoy entered the court-
house where a few persons had assembled ; and soon forgot

LOVE H. JAMESON. 271

the sufferings of this present time in contemplating the
glory that shall be revealed hereafter. At this meeting
Elder Jameson met, for the first time, John L. Jones,
P. M. Blankenship, Butler K. Smith, and other pioneer
evangelists.

Returning to Dayton, he continued his pastoral labors
with the most encouraging results. The church at that
place, thinking themselves unable to sustain weekly
preaching, pei-mitted him to spend a portion of his time
in the service of congregations abroad. Under this
arrangement he visited, during the remainder of that year
and the next, the churches at Fairfield, Wilmington,
Maysville, Mayslick, Minerva, Carthage, Harrison, Con-
nersville, Rushville, Greensburg, Indianapolis, and other
points in Ohio, Indiana, and Kentucky. His principal
co-laborers were D. S. Burnett, Walter Scott, John
O'Kane, and R. T. Brown. In pairs and trios they jour-
neyed about on horseback, holding here and there what
were literally " big meetings," for they usually continued
several days, and resulted in the salvation of many.

In the Winter of 183Y he attended the Campbell and
Purcell debate, at Cincinnati; and took part in the long
series of meetings which followed that exciting dis-
cussion.

In April of the same year he resigned his charge at
Dayton, and returned to his old, first field at Carthage,
where he found a true yoke-fellow in the person of
Dr. L. L. Pinkerton. While at this point he also preached
regularly for the churches at White Oak, Burlington,
Mount Pleasant, and Harrison. He made one tour
through Rush and Fayette counties, Indiana, and one
through a portion of Kentucky.

In December, 1831, he was married to Miss Elizabeth
M. Clark, a woman of such excellent spirit that she was
soon counted worthy to appear in the society of the blest.

272 PIONEER PREACHERS.

For the next two or three years he continued to travel
and preach as formerly, being present, in the Winter of
1839-40, at the great meeting in Cincinnati, whieh con-
tinued one hundred days.

At this time he was passing — had well nigh passed —
the happiest days of his life. Shortly afterward Walter
Scott and Dr. Pinkerton removed to Kentucky ; some old
friends emigrated to the West ; others died ; and the
happy circle in which he had been wont to move, was
sadly broken. Under such circumstances he was no
longer content with his field of labor. Like the lone
Indian who snapped his bow-strings, threw them on the
burial-place of his fathers, and departed toward the setting
sun, he left with a sad heart the scenes of his joys and
griefs in Ohio, and journeyed westward to Indiana.

This general emigration of evangelists was a severe
blow upon the cause of reform in Ohio. At that very
time, if ever, there was need of united and untiring effort.
All that rich and populous region west and north of
Cincinnati was stretching out its hands for the ancient
gospel, and, by proper exertion, might have been brought
under its influence. But the golden opportunity was
suffered to pass unimproved, and the field that was ripe
for the harvest was never reaped.

In May, 1840, he rested once more with his little family
beneath the paternal roof. His first work on returning
to Indiana was to revisit the churches for which he had
been wont to preach in his youth. This being done, he
constantly extended his field of operations, until he had
published the ancient gospel in nearly all the cities and
villages of the southeastern portion of the State.

In some of these places he received a small pittance
for his labors ; but, in the majority of them, he received
nothing. He therefore knew " how to be in want,"
though he knew not "how to abound." At no period of

LOVE H. JAMESON. 2Y3

his ministry has there been reason to suspect that Elder
Jameson was following the Saviour for " the loaves and
fishes." During his sojourn in Ohio he never received
more than four hundred dollars per annum ; and the
debts he was compelled to leave unpaid, added not a
little to the heaviness with which he left that State. It
was only by rigid economy and stern self-denial that he
satisfied those old claims, and thus kept the command
to "owe no man anything, but to love one another."
Since his retui'n to Indiana his abundant labors in the
gospel have afforded him a bare support ; and pecuniary
embarrassments that were present in his youth, are
robbing him of the ease and tranquillity that should
accompany old age.

In May, 1841, Elder Jameson located in Madison as
pastor of the congregation in that city. The year opened
with bright prospects, but it closed in the deepest gloom.
At the close of a beautiful day in June, his wife was
walking in the garden, apparently in perfect health ; and
while thus engaged, she was suddenly seized with an
apoplectic fit, and almost instantly expired.

After this sad bereavement, he continued his pastoral
labors in Madison until the Fall of 1842. In the mean
time he made an extensive tour through the Wabash
country, including the cities of Terre Haute, Crawfords-
ville, Lafayette, and Indianapolis.

At the close of the meeting in Indianapolis, he was
invited to take charge of the church in that city. This
invitation he accepted ; and on the 5th of October, 1 842,
he entered upon the duties of his new pastorate. Before
leaving Madison, however, he was again married, to Miss
Elizabeth K. Robinson, of that city.

In September, 1843, he accompanied Elder B. W. Stone
and others to the Illinois State Meeting, which convened
that year at Springfield. After its adjournment, he

2t4 , PIONEER PREACHERS.

spent a month in visiting; important points in the Prairie
State.

In 1845, the State Meeting, wliich mot at Columbus,
Indiana, appointed him and Elder, John O'Kane to evan-
gelize in the southwestern part of the State. To this
mission they devoted the Summer of that year, doing
what they could to extend the Redeemer's kingdom, in
the midst of the excitement produced by the national
difficulties with Mexico.

For several years subsequent to this date he was em-
ployed, partly by the church at the capital, and partly by
congregations in the vicinity.

Since 1854, he has preached but little in Indianapolis,
but he has continued to reside there, laboring incessantly,
elsewhere, in word and doctrine. He keeps up his regu-
lar monthly appointments at some four diflferent churches ;
and availing himself of the excellent facilities afforded by
the numerous railroads centering at that place, he pub-
lishes the glad tidings throughout the entire Common-
wealth. Even state lines do not circumscribe his influ-
ence ; for, in the last few years, he has visited Ohio,
Kentucky, Western Missouri, Illinois, New York, and
portions of New England.

From first to last he has been successful in his ministry ;
and the Lamb's book of life will reveal many a name
written therein through his instrumentality.

In the personal appearance of Elder Jameson there is
but little indicative of the hardy pioneer. Aside from
his silvered locks and patriarchal beard, he exhibits but
few signs of old age. His cheek is but slightly furrowed ;
his black, restless eye has lost none of its youthful fire ;
and he who has known him for a score of years can
scarcely detect any loss of grace or elasticity in his step.
He weighs about one hundred and forty-five pounds ; is

LOVE H. JAMESON. 275

about five feet nine inches high, rather slender, and as
straight as an Indian.

As he has risen by his own efforts from the humbler to
the higher and more refined, circles, he has departed from
the style of dress, and, somewhat, from the plain and
simple manners of the former days ; on which account,
some, who adhere to the simplicity of the olden time,
think him proud. But he is easily approached, uniformly
courteous, and always sociable, unless his attention hap-
pens to be engrossed with some particular subject

With regard to intellectual ability and scholarship, he
is considerably above mediocrity. In the main his re-
searches are extensive rather than deep ; yet he is not
superficial, and on some subjects he is decidedly original.
In biblical criticism, especially, he has evinced greater
acumen than many who eclipse him in reputation.

He has not written extensively for the public, but has
for many years contributed sparingly to the Christian
Record, Millennial Harbinger, and other organs of the
brotherhood. It costs him much labor to write for the
press ; for he composes slowly and with great care ; and
his manuscript, before it leaves his hand, must be in ap-
pearance altogether unexceptionable. It may be on this
account that he has not been a more frequent contributor.
His prose essays certainly compare most favorably with
the productions of many whose names, in full, appear
almost weekly in some of the religious papers. Though
he does not claim to be a poet, he has written some very
respectable hymns, a few of which have recently appeared,
over his initials, in " The Weekly Christian Record."

As a pulpit orator he occupies an honorable rank among
the preachers of his day. He has an excellent voice ; his
elocution is earnest and emphatic ; in gesture he is free
and natural, in language chaste and copious. In speaking
he holds his head in a rather elevated position, ar d turns

276 I'lONEER PKEACHERg.

it about in a peculiar manner, by which alone he would
be easily recognized were he, in other respects, completely
disguised. Some censorious critics think him somewhat
wordy, desultory, and given to repetition. If so, it is not
because he lacks ability to be concise and logical ; but
because he has preached so long and become so familiar
with ever\^ portion of the Scriptures that he has suffered
himself to fall into the habit of speaking without previous
preparation. In this particular he is by no means a sin-
ner "above all others" — the fault is as common as it is
grievous. He is a bold and uncompromising defender of
the truth, yet he is not disputatious or dogmatical. His
discourse is generally designed to point out the path of
duty to saint and sinner, or to expound some difficult pas-
sage of Scripture.

As a Christian he is without spot and blameless. In
the congregation, in his family, in the round of mirth, in
the house of mourning, in every relation of life, his de-
meanor is "as becometh the gospel of Christ."

Having been from his youth under the influence of that
wisdom which has "in her left hand length of days," his
willing spirit is not yet fettered by any serious infirmity
of the flesh. On the contrary, he is still vigorous and ac-
tive in the ministry, though

" The morning of life
H<as vanished away,
And shadows portend
The close of the day."

f

4

^ymmm

278 PIONEER PREACHERS.

" A weapon surer yet

AikI mightier than the bayonet ;
A weapon tliat comes down as still

As snow-flakes fall upon the sod,
And executes the freeman's will,

As lightnings do the will of God."

Religiously lie was a Covenanter, as were all the Cameron
family in the old country.

On the other side, the Matheses had been Presbyterians
almost from the beginning of Protestantism ; but early in
the present century the father of Jeremiah Mathes, and
his whole family, were converted to the views of the
Regular Baptists, with whom they all became identified.

About the year 1825, the parents of Elder Mathes
became convinced of the errors of the Calvinistic system,
and of the folly of all human creeds. In consequence of
this conviction they left the Baptist Church and united
with the Old Christian body, in Owen county, Indiana,
whither they had removed some years before.

James M. was the second of a family of eleven children,
six sons and five daughters. Two of his brothers, John
C. and J. J. W., are also able ministers of the gospel.
The other three, Henry, William, and Franklin, are indus-
trious and well-to-do farmers. All the brothers, together
with the five sisters, are still living, and all are faithful
meaabers of the Christian Church.

Elder Mathes was strictly brought up in that partit-ular
form of Calvinism held by the Regular Baptist Church.
His public teachers in these things were John Taylor, Wni.
Keller, George Waller, Zacheus Carpenter, and other early
preachers of Kentucky, whose names are yet familiar to
many aged disciples. In their doctrine were many things
hard to be understood, yet he endeavored to believe "every
word," because it w^as believed by his parents, in whose
judgment he reposed implicit confidence.

JAMES M. MATHES. 279

His mother taught him to read when he was very young ;
and the first act that he can remember is his reading the
Holy Scriptures. Thus early was he taught to love the
Bible and reverence it as " indeed and in truth the word
of the living God." Through this wholesome teaching it
is probable that the outline of his character and the course
of his future" life were marked out before he was eight
years old !

Certain it is that at a very early period of his life he
manifested a remarkable fondness for public speaking, in
which he was promptly aided and encouraged by his
parents and grandparents. His grandfather, especially,
who was a well-informed man, took great delight in
teaching him to make little speeches and take part in
simple dialogues. As often as a few of the neighbors
would come in, the old gentleman would place the young
orator upon a table, where he would pronounce his little
orations to an audience far better entertained than many
have been by more prosy and more pretending addresses.

At church he watched with a mimic's eye all the move-
ments of the speaker, and, on returning home, he practiced
the same attitudes in the delivery of the short and simple
speeches which his hopeful grandfather had taught him.
Even at that age he had resolved to be a preacher of the
gospel ; and often would he discourse with great earnest-
ness to his playmates, all seated around according to his
directions, and all listening demurely to his admonitions.
At a later period he used to write his discourses, one of
which is believed to be extant, but in a portion of the
country not now accessible. It was written on the fol-
lowing passage in Jeremiah : " O that you had hearkened
to my commandments ; then had your peace been as a
river and your righteousness as the waves of the sea."

Soon after his father's immigration to Indiana, a mis-
sionarv by the name of Isaac Reed came from Western

880 PIONEER PREACHERS.

New York, and settled in the same neighborhood at a
noted Big Spring near Gosport. Being PresbN'terians, and
having a " zeal for God, but not according to knowledge,"
they opened a Sunday-school in their own cahin. The
establishment of this school was hailed with delight by
the juvenile preacher. He attended regularly, applied
himself closely, and soon became distinguished for his
proficiency in memorizing the Scriptures. " The Shorter
Catechism" he also mastered so completely, that he could
ai>swer almost every question it contained. Along with
these answers, he received into his mind much error ; but
the inspired texts committed, proved to be as " a little
leaven that leaveneth the whole lump." Even the knowl-
edge of the doctrines and commandments of men, thus
acquired, has been no disadvantage to him in the conflict
of life.

This was the first school of any kind he ever attended.
When, in 1816, his father removed with him to Indiana,
Owen county was a wilderness from which the savages
had not retired before the advancing tide of civilization.
It afforded then, and during nine years subsequent to that
time, no facilities whatever for education. It was not till
the year 1825, that Scott W. Young (who subsequently
married the eldest sister of Elder Mathes) came from
Kentucky, and taught several schools in Owen county.
These schools Elder Mathes attended regularly, and by
close application he acquired the rudiments of a common
education, including a smattering of English grammar.

From a child he was inclined to wisdom's ways. The
simple prayers taught him by his pious parents were
seldom neglected until he attained to sufficient age to
embody, in words of his own, the grateful emotions of his
heart. He often prayed to his Heavenly Father in secret
and inquired of his relatives and friends what he must do
to be saved. But they were blind leaders of the blind.

J A M E S M . M A T II E S . 281

anxious, but incompetent, to show iiim tiie path of liib.
He longed to see some great "light from heaven," to
" hear the voice of an angel," or, at least, to dream some
good, orthodox dream, w^hich would be satisfactory evi-
dence of his acceptance with God. But he could neither
see, hear, feel, nor dream any thing that gave him full
assurance of his conversion.

He continued in this uncertain state of mind for five
long years. He attended the meetings of all denomina-
tions, but none of the preaching afforded him any relief,
for none was according to the oracles of God — none took
away the vail of Calvinism, which was closely drawn
over his heart. According to the direction of the Cal-
vinist he endeavored to resign himself to perdition. Fol-
lowing the advice of the preacher of " free grace," he
repaired to the anxious seat. All the popular expedients
were resorted to in vain. Year after year did the wintry
gloom disappear from the face of Nature ; but from his
brow the dark clouds were not driven. Spring after
Spring the vernal sun called forth leaf and blossom ; but
no mysterious power caused to appear, in his heart, " the
tender leaves of hope." On every side of him others
glorified God ; but he, though equally sincere, had no
new song put into his mouth.

Unable to reconcile this fact with the Scripture which
affirms that God is no respecter of persons, he presented
his difficulty to the ministers, who attributed his ill
fortune to his want of faith. It may seem strange that
under their instruction he had been praying for years
without faith. But the fact is they proceeded on the cor-
rect assumption that the penitent had faith when he pre-
sented himself at the altar of prayer ; and when one pro-
fessed to have obtained pardon they received his testimony
as an additional proof that justification is by faith only.
But when, as in the case of Elder Mathes, there was a

2y2 1' 1 O N K E K !• R K A C H E U S .

I'liiliire in the stnijrjrle for remission of sins, they dared not
iu-knowledge the faith of the penitent, for by so doing they
would have dispr-oved at once the " vwst ivholesoine doc-
trine and very full of comfort ^ The extremity to which
the system was reduced by these failures, gave rise to at
least two grievous but popular errors.

1. The denial of the faith of the unsuccessful penitent,
necessarily originated the doctrine of repentance before
faith.

2. The attributing of the fiiilure to lack of faith on the
part of the penitent, necessarily originated the idea of
divers kinds of faith. For since the Scriptures say,
" Let him that asketh ask in faith," the preachers were
bound to admit that faith is antecedent to prayer. Now,
the praying penitent having faith, and the doctrine of
"justification by faith only" being true, pardon was to be
expected, in every instance, as a logical, an inevitable
sequence. When it did not follow — when the subject
did not profess to have " got religion," some objection had
to be made to one or the other of the premises. The
major premise, that " we are justified by faith only" could
not be objected to because it was in the creed. The
minor premise had been admitted — namely, that the peni-
tent had faith before he prayed ; therefore there remained
but one way of escape, and that was by affirming that the
faith of the penitent was not of the right kind. Hence
the origin of such phrases as " faith of assent," " saving
faith," etc., etc. The system sought out this invention
for the sake of self-preservation — on this ground only is
it pardonable.

Sadly perplexed by these absurd teachings. Elder
Mathes sought in skepticism the relief he could not find
in religion. He doubted, for the first time, the authen-
ticity of the Scriptures; withdrew for nearly a year from
the sanctuary ; sought to forget God in the company or

JAMES M. MATHKS. 2»iJ

the gay and thoughtless ; devoted his leisure hours to the
reading of infidel books ; and stopped not in his hopeless
career until he reached the very border of atheism.

But in every giddy round of pleasure he saw continually
before him the meek and troubled expression of his pious
and affectionate mother, who, more watchful than he had
anticipated, perceived with pain his every aberration
from the path of virtue. Her influence, and that alone,
kept him from plunging openly into " many foolish and
hurtful lusts that would have drowned him in destruction
and perdition."

Finally he resolved to dismiss from his mind, as far as
possible, all previous religious teaching ; and to read
again the New Testament as if he had never read it
before. In so doing his doubts were all dispelled, and he
again believed with all his heart that " Jesus is the
Christ, the Son of God."

The entrance of God's word also gave him light as to
the means by which he might obtain pardon. In looking
into " the perfect law of liberty," he saw, with some
degree of clearness, the plan of salvation ; and was made
exceedingly happy in believing the truth.

With joyful haste he communicated his convictions to
his religious friends, some of whom, to his surprise,
expressed serious doubts relative to the safety of his more
excellent way, while some confidently pronounced his
strange doctrine a delusion of the devil.

Among others he went to see an old brother by the
name of John Snoddy, a very candid and pious man, and
one of the few that, with B. W. Stone, seceded from the
Presbyterian Church in Kentucky. After his youthful
visitor had stated his view of the gospel plan of saving
sinners, the old brother replied with tearful eyes as fol-
lows: "Brother James," said he, "it is contrary to my
experience, but what am I that I should withstand God?

284 PIONEER 1' K E A <' H E R S .

You are right. It is Ihe LonVa icord, and therefore safe.
Go on, and ihe Lord bless you, my so/?." Italics can not
do justice to these " wonls fitly spoken." They deserve
to be inscribed in letters of gold on every sectarian pulpit
in the land. They gave great encouragement to the
y-'UUi; reformer, who resolved to obey the gospel the very
lirst opportunity.

That oj)portunity did not present itself for a long time;
for ill all that section of country there was not a preacher
that would immerse him "for the remission of sins!"

At that time he had heard of Alexander Campbell, but
he knew nothing whatever of his views. He had always
heard him spoken of as an arch-heretic ; and he had not
the remotest idea that Campbell was in advance of him in
the very way which he (Mathes) had recently discov-
ered. Elder Mathes is, therefore, another who derived his
"CampbellisnV directly from the Bible. In the absence
of other testimony, the fact that so many in that dark era
came, each without the knowledge of another, to the same
conclusions, from the study of the Scriptures, would be at
least strong presumptive evidence that the doctrine they
then embraced, and have since maintained, is taught in the
book of God.

About the 1st of September, 1827, Mr. Mathes obtained
a copy of Campbell's " New Version" and a few numbers
of the " Christian Baptist." The former greatly assisted
him in arriving at the true meaning of the Scriptures,
while his faith was confirmed by the able articles con-
tained in the latter.

In October following he attended a great camp-meeting
held by the Newlights at Old Union meeting-house, in
Owen county. On Sunday morning he walked out with
Elder John Henderson, one of the i)rincipal preachers, sat
down with him on a log, and actually laughl hivi "the way
of God more perfectly." At first the good man listened

JAMES M. MATHES. 285

with suspicion ; but as the argument progressed he became
deeply interested, and, finally, was so overwhelmed with
evidence that he exclaimed : " You are right, my son ; it
IS the Lord's plan ; and whatever he commands I can
cheerfully perform ! I am ready to immerse you for the
remission of sins." They then returned to the place of
meeting, and, at the close of a discourse by Elder Blythe
McCorkle, Father Henderson, with a word of apology and
explanation, invited sinners to come forward, confess the
Saviour as he was confessed in primitive times, and be
baptized every one of them for the remission of sins. J,
M. Mathes and his sister Eliza made the good confession,
were immersed straightway by Elder Henderson, and, for
the time being, united with the Old Christian or Newlight
Church.

Immediately after his immersion he began to take an
active part in the public prayer-meetings, exhorting his
brethren as often as he was called upon. He also engaged
earnestly in teaching from house to house, and by the way-
side, the things pertaining to the kingdom of God.

He may be said to have entered upon his ministry when
he sat down on the log with Elder Henderson — in fact
when he first discovered the divine plan of pardon ; for
the gray-haired minister that immersed him was really his
third convert, his sister being the second, and old Brother
Snoddy the first.

On the 5th of March, 1829, he was married to Sophia
Glover, a pious young sister in the household of faith.
She was born in Virginia, whence her father removed,
first to Montgomery county, Kentucky, and subsequently
to Owen county, Indiana. Through their long pilgrimage
together she has been an exemplary Christian, an amiable
and faithful companion. Meek and uncomplaining, she
has submitted with cheerfulness to the lot of a minister's
wife, and has always encouraged her husband to labor for

286 PIONEER 1' K E A C II E R S .

the salvation of sinners and the extension of the Redeem-
er's kingdom.

Their union has been blessed with three sons and three
daughters, all of whom are still living, and all are mem-
bers of the Church of Christ except the youngest son.

In June, 1831, he re-organized the church at Old Union,
all the members entering heartily into the Reformation
except one sister, who joined the Protestant Methodists
and became a public teacher of their doctrine. In the
absence of more experienced leaders, he was compelled
to take a prominent part in the conduct of the new organ-
ization, the work of edifying the body devolving almost
entirely upon him.

In the Fall of the same year (1831) the first co-opera-
tion meeting held in the State took place at Crawfords-
ville. To that meeting he and Elder T. C. Johnson were
appointed messengers. Arriving upon the ground, they
found the following preachers in attendance, viz. : Michael

Combs, Andrew Prather, Ja.s. R. Ross, Sear.«t, John

M. Harris, and Wm. Wilson — only six, a number which
clearly indicates that the Reformation in Indiana was
then in its infancy. At that meeting, and in the house
of old brother James McCullough, Elder Mathes made
his first attempt at preaching, beyond the bounds of his
own congregation.

Returning home, the messengers aforesaid entered with
fresh vigor into the evangelical field ; yet their sphere of
usefulness was necessarily limited. Elder Johnson was
clerk of the county ; and Elder Mathes was obliged to
teach school for a livelihood. Consequently to preach
on Sundays, and occasionally to hold a two-days meeting,
was the best they could do.

The plan of sustaining an evangelist by contributions
from the ])eople — for there were no churches — had been
but slightly discussed, and had met with but little favor

JAMES M . M A T H E S . 287

In that quarter of the world, also, the doctrine obtained
that a minister of the gospel ought to preach for nothing
and board himself. It was generally supposed to be right
to feed a preacher's horse, if he was so fortunate as to
have one ; and also to feed the preacher himself, if he
would go from house to house for his meals. There was
no law against giving him a pair of socks, especially if,
as he sat around the old-fashioned fireplace, his protrud-
ing toes invoked a covering ; and if he had a river to
cross in order to reach his next appointment, it was con-
ceded to be lawful for some rich man to slip into his hand
the amount of the ferriage. This last act, however, was
perpetrated very stealthily, that the left hand might not
know what the right hand did !

Under these circumstances, he did not receive from the
churches, during the first ten years of his ministry, an
average of one hundred dollars per annum. Even this
small pittance was received, for the most part, in articles
of food and raiment — country jeans, the broadcloth of
those times, being a legal tender.

The perquisites of his office were also few and small.
On a certain occasion, he rode some six or eight miles, in
very cold weather, to join in happy wedlock a country
lad and lass. The ceremony performed, the delighted
groom took him to one side and inquired the amount of
his claim. He replied that in such cases he usually made
no charge ; but left the amount to be determined by the
liberality of the party benefited. " Well, then," said the
new-made husband, "take this, any how," at the same
time dropping into his hand three Spanish bits, or thirty-
seven and a half cents.

From 1830 to 1838 he taught school the greater part
of his time, but preached on Sundays in the neighbor-
hood, and, occasionally, during his vacations, he held
protracted meetings at various points. His labors were

288 PIONEER PREACHERS.

mostly confined to the counties of Clay, Owen, Monroe,
Morgan, Putnam, and Lawrence. He was very success-
ful in bis ministry ; many new churches were organized ;
and hundreds obeyed the gospel and took their stand on
the Bible alone.

In the year 1833 ho was ordained to the ministry by
fasting, prayer, and the imposition of hands.

In the Fall of the same year, Avhile on a tour through
Clay county, he met with a violent opposer by the name
of Burberage, with whom he first measured swords in
public. The conflict was short, but decisive ; and hardly
deserves to be called a debate.

The following Autumn, however, a regular discussion
took place at Pleasant Garden, Putnam county, between
him and the Rev. Lorenzo D. Smith, of the M. E. Church.
This was a highly exciting contest, which resulted in
great good to the cause of reform, and inflicted a blow
upon Methodism from which it has not recovered to this
day.

In those days he had many little skirmishes with the
enemies of the truth ; for he was assailed on every hand,
and he never declined battle when it was offered.

By this time he had acquired, mainly by his own efforts,
a tolerable English education ; but his experience in de-
bates led him to desire a wider scope of information, and
a more thorough mental discipline — especially did he covet
a knowledge of the Greek language. He therefore deter-
mined to make an effort to secure these desired objects.
Many things stood opposed to the enterprise, not the least
of which was poverty. But he rented out his little farm
in Owen county, gathered together a small sum of money
by selling off his stock, and, in Autumn of 1838, removed
to Blooraington, and became a student of the State Uni-
versity.

To maintain his famil}' and defray his expenses in col-

JAMES M. MATHES. 289

lege, he preached regularly for the churches at Blooming-
ton, Clear Creek, Harmony, and Richland. These con-
gregations prospered in his hands, and, despite this extra
labor, he made rapid progress in his studies, especially in
Greek.

There were with him in the Greek Testament class
several young men of Pedobaptist training, and conse-
quently of Pedobaptist views. When the class began,
the President. Dr. Wylie, instructed them to translate the
original text as if it had never been translated, giving to
every word its primary meaning, according to their seve-
ral lexicons. Under this rule they all went on harmo-
niously until they came to the word jSartT-t^itv. This
Elder Mathes rendered "to immerse." The Pedoes pro-
tested, but he persisted. Unable to silence him by their
own arguments, they appealed to Dr. Wylie, who, in
hearing their grievances, decided that there was no just
cause of complaint — that Mr. Mathes was only obeying
orders, for such was without doubt the primary significa-
tion of the term. The decision was final ; but the Pedo-
baptists, wiser than seven men that could render a rea-
son, continued to use the word "baptize."

This was by no means the only concession that the
learned Presbyterian Doctor made to his pupil, with
whom he condescended to an intimate acquaintance. He
frankly admitted the correctness of many tenets of the
Reformation, and was, for a long while, almost persuaded
to be a Christian.

He remained in the University until April, 1841, and
was, at the time of leaving, a member of the senior class.
Financial embarrassments prevented him from being
graduated.

On leaving college he returned to his little farm in
Owen county ; and, having made arrangements for its
cultivation, he gave himself wholly to the word. Being
25

290 PIONEER PREACHERS.

exceedingly zealous, he labored incessantly night and
day; and, in all places, his efforts were crowned with
remarkable success. Having learned also to wield the
pen, he began to contribute to the Christian periodicals
generally; and, by this means, he soon became widely
known as an able and earnest advocate of primitive
Christianity.

In the month of February, 1842, he met the Rev.
James Scott, of the M. E. Church, in a public discussion.
This took place at Martinsville, Morgan county, and con-
tinued three days. The result of the engagement may be
inferred from the fact that, until this day, the Christians
have occupied the field in force.

In the Fall of this year he attended the annual meet-
ing at Old Mill Creek, Washington county. John
Wright, sr., presided ; Absalom Littell, and other
preachers, assisted ; but Elder Mathes was the chief
speaker. The meeting continued only eight days, and
closed with one hundred additions. Such glorious meet-
ings were frequent in those days, when the disciples had
not only knowledge, but zeal according to knowledge —
when they did not shrink from pointing out the difference
between Christianity and various ts»i.s, through fear of
being called "uncharitable." During the year ending
May, 1843, Elder Mathes immersed six hundred and
seven persons. Even a greater number were enlisted
under his preaching, but some were immersed by other
hands. This was the most successful year of his minis-
try ; but for thirty years past he has proselyted from two
to three hundred per annum, making a total of five or six
thousand.

In May, 1843, he engaged in another public debate, at
Greencastle. His opponejit was Rev. Erasmus Manford,
the editor of a Universalist paper at Terre Haute, and
the great apostle of Universalism in Indiana.

JAMES M . M A T H K S. 291

In July of this year lie commenced the publication of
" The Christian Record," a neat monthly of twenty-four
pages. Except the Millennial Harbinger, it is the oldest
living advocate of the current Reformation. It was first
issued at Bloomington, and it gradually increased in
popularity until it reached its maximum circulation of
five thousand.

Over these subscribers, their families and friends, he,
for years, exerted a controlling influence. Through the
columns of his paper he inspired their hearts with zeal
and courage ; opened the Scriptures to their understand-
ing ; showed them how good and pleasant it is for
brethren to dwell together in unity ; demonstrated the
evils — the sin — of sectarianism ; and warned them against
every delusion, of whatever name or description. Mil-
lerisni and Universalism, especially, be combated with
signal ability, until they were no longer able to offer a
respectable resistance.

The cause of education also received special encourage-
ment from his columns. He did much to extend the fame
and influence of the State University ; and his pen was
one of the ablest advocates of the establishment of the
N, W. C. University, which is now the pride of the
brotherhood. He was one of the original commissioners
named in the charter of that institution ; and was a mem-
ber of the Board of Directors from its organization until
1856.

At the beginning of Volume V. the number of pages
of the Record was increased to thirty-six, and the amount
of reading matter nearly doubled. At the same time the
publisher associated Elder Elijah Goodwin with him in
the editorial management of the paper. This partnership
continued to the middle of Volume VI., first series, when
Mr. Goodwin retired from the firm.

In the Fall of 1843 he sold his farm and removed to

292 PIONEER PREACHERS.

Blooiuington tliat lie luijiht tlic bi-ttor siii)i'rintcnd his
publishing business.

About the ^^ear 1848 lie ])urchasctl the office, press and
stock of the " Bloomington llenikl," anil commenced the
additional publication of " The Indiana Tribune," a weekly
Aimily newspaper, neutral in politics.

In the Spring of 1851 he discontinued the Tribune, and
removed to Indianapolis, where he continued the publica-
tion of the Record. There he also engaged in the book
and stationery business; and finally became a stockholder
in the Indiana Journal Company.

During his residence in Indianapolis he performed an
immense amount of labor. In addition to his editorial
employments, he preached a great deal in various parts
of the State ; was for a while pastor of the congregation
in the city ; attended to the business of his book concern ;
and rendered efficient service as a member of the Exe-
cutive and Building Committees of the N. W. C. Uni-
versity. Under such constant pressure his health gave
way ; and he found it necessary to undo the heavy burden
by changing his locality.

Accordingly, on the 5th of November 1855, he left
Indianapolis and removed to a farm which he had pur-
chased, near Bedford, in Lawrence county. He left the
city with a sad heart; for he had been unfortunate in his
business transactions, and was poorer by several hundred
dollars than when he entered into it. He is another of the
few who, realizing the truth of the Saviour's aphorism,
have chosen to fail in the service of Mammon rather than
in the service of God.

J^or a few years after his rem<n'al to Lawrence he con-
tinued to })ublish the Record at Indianajjolis ; but he
finally established a printing office at Bedford, which then
became the place of publication. In a few months he
again removed the Record to Indianapolis, where he con-

JAMES M. MATHES. 2i)3

tinued to have it issued until June, 1859, when, owing to
the inconvenience of editing at so great a distance, he
transferred it into the hands of Elder Elijah Goodwin, by
whom it is at present controlled.

This excellent periodical Elder Mathes ably conducted
through sixteen and a half volumes, which will be in-
valuable to the future historian, who shall record the Rise
and Progress of the Refoi-mation in Indiana.

Improved in health but not in fortune by his residence
in Lawrence, he gave up his farm, for which he was
unable to pay ; removed with his family to New Albany ;
and became the pastor of the church in that city. This
position he occupied from June, 1859, to May, 1861.

While at New Albany he prepared and published a
book of four hundred and eight pages, entitled, " Works
of B. W. Stone." It is chiefly compiled from the writings
of that lamented servant of God, and is a valuable addition
to our Christian literature.

He also published, in 1861, a little volume of one hun-
dred and eighty-nine pages, titled, " Letters to Bishop
Morris." It contains fifteen letters addressed to Thomas
A. Morris, D. D., Senior Bishop of the M. E. Church.
The first eleven letters are a review of a small work by
the bishop, entitled, " The Polity of the M. E. Church."
In the other four the author gives his reasons for not
being a Methodist. It is written in popular style ; and
those who may read it, will be both interested and
instructed.

In May, 1861, he removed from New Albany to assume
the pastoral oversight of the congregation at Bedford.
The estimate placed upon his services at New Albany,
may be inferred from the following resolutions, adopted
on the eve of his departure :

"Whe7'eas, Our beloved brother James M. Mathes has
signified his intention to dissolve the relationship which

294 PlONKEll I'll EACH EKS.

has for some length of time existed between himself as
pastor and ourselves as the Christian church in New Al-
bany ; therefore,

" Besoh'cd, That it is with deep regret that we part with
brother Mathes, wlio, by his Christian deportment, bright
example, and able ministry, has won for himself our lasting
respect and esteem.

" Besolved, That our good wishes, our kind remem-
brances, and our prayers, will accompany him w'herever he
may go ; and that we can and do cheerfully and cordially
commend him to all with whom he may hereafter associate,
as a Christian and minister w'orthy of the love and esteem
of the wMse and good."

By the church at Bedford he is no less beloved ; and
his success there has been even greater than in New Al-
bany. Under his able ministry has grown up a large
congregation, which is just completing a house of worship
second to but few Christian churches in the State. No man
living exerts a stronger or more healthful influence over
the citizens of Lawrence county.

Both of his married children reside at Bedford, the
presence of whom and of a multitude of brethren and
friends who fully appreciate him and his labors, greatly
lightens the otherwise heavy burden of his long-accumu-
lating cares.

For the last thirty years he has been industriously em-
ployed in the evangelical field ; during which period his
preaching alone has induced thousands to glorify the
Father in the confession of the Son. Of these converts
over four thousand have been immersed by his own hands.
The heirs of salvation have also been greatly multiplied
by many evangelists whom he has induced to enter the
ministry, having first qualified themselves for its work.

If we add to all this the effect of his i)ublic discussions,
and the influence of his writings — which wdl no doubt be

JAMES M. MATHES. iJ95

re-published aud read by thousands after his death — we
shall then only approximate the blessed results of his self-
sacrificing and well-spent life.

Elder Mathes is a medium-sized man, having weighed
until recently about one hundred and forty-five pounds.
He is now considerably heavier. He is five feet nine
inches high, has a full round chest, and great muscular
power. He stoops a very little, as he walks with a quick,
stealthy step. As he moves along there is nothing osten-
tatious about him, his dress, or his gait. He has coarse
black hair, and his blue eyes indicate a meek and quiet
spirit, a sober, reflecting mind. He has a fine constitution,
which is but slightly impaired by the infractions of time
and toil. True, his hair is sprinkled with gray, and his
beard begins to whiten with the frost of age ; but his step
is still firm, his vigor of mind and body unabated.

The following are the leading traits of his character.
1. He is a man of great ingenuousness. To his brethren
and friends he opens his heart without reserve ; and even
in the presence of strangers there is about him no appear-
ance of stiffness or distrust. He never attempts, by any
ambiguity of speech or insincerity of action, to appear on
both sides of a question, but he promptly chooses his po-
sition and frankly gives expression to his views. This
element of character manifests itself, especially in his public
discussions. In such engagements, however closely con-
tested, he scorns all alliance with equivocation, sophistry,
or deceitful handling of the word of God.

2. Very much of his usefulness as well as happiness,
results from his eminent sociahilily. Wherever he goes
lie soon forms the acqaintance of almost every body ; all
his acquaintances are his friends ; and being such they are
the more easily persuaded to become the friends of Jesus
by keeping his commandments. Aside from the know-

296 PIONEER PREACHERS.

lege of a graver kind, he has an inexhaustible supply of
anecdotes, which but few can relate to better advantage
or with more pleasure than himself. Though he has trans-
mitted a rich legacy of wit to each of his children, yet he
is still blessed above his fellows with that rare faculty
which never fails to make" its possessor a favorite in the
social circle. His wit never descends to obscenity and
foolish jesting : —

" Religiou curbs indeed its wanton play,
And brings the trifler under rigorous sway :
But gives it usefulness unknown before,
And, purifying, makes it shine the more."

3. Of such a nature as his, hospitality is a spontaneous
growth. He uses it without grudging, though not without
detriment to his earthly estate. His house has always
been a kind of Disciples' Inn, open, and but too well
patronized, on all occasions. He is ardently attached,
not only to his family, but also to his brethren and friends ;
and in the entertainment of his visitors, he spares neither
pains nor expense.

4. He is a true philomathean — one who loves the truth
and searches for it as the covetous do for hid treasure.
In the course of his life he has investigated a great variety
of subjects, and, although not particularly noted for his
scholarship, his mind is well stored with useful knowledge
— especially the knowledge of God and of the great plan
of redemption. His whole nature is deeply imbued with
that wisdom which cometh down from above — which is
" first pure, then peaceable, gentle, easy to be entreated,
full of mercy and good fruits, without partiality, and
without hypocrisy."

5. As a speaker he is always ready upon any subject
within the wide range of his investigations. His mental
forces are so well disciplined, that they can be brought

JAMES M. MATHES. 291

into action at a moment's notice ; and his retentive memory
is well stored with the munitions of intellectual warfare.
He is never eloquent ; but he speaks with remarkable
fluency, and apparently without effort. His voice is clear,
mellow, and of more than ordinary compass ; yet he does
not startle his hearers with his emphasis, nor does he tickle
their ears with a great variety of tones : it is the constant
flow of well chosen words, each laden with its portion of
some good idea, that at once pleases and instructs. There
is nothing theatrical about his delivery. During the whole
of his discourse he often stands in the very same spot, his
feet close together ; and his gestures are usually few and
unimpressive. Yet, after all, his manner is earnest ; his
argument is conclusive ; his exhortation is warm, seldom
impassioned, often effectual. In the selection of his sub-
jects he makes no effort to find "some new thing;" and
his preaching is of that quality which "doeth good like a
medicine,'''' rather than of that highly-seasoned kind, which
is pleasant to the taste, but productive of spiritual debility.
He does not hesitate to declare the whole counsel of God,
nor to expose any or all dogmas that may retard the pro-
gress of the truth ; but his delivery is so mild, his repre-
sentations so fair, and his expositions so clear and con-
vincing, that he seldom gives offence. Especially, where
he is known, can he, with impunity, utter sentiments
which, if expressed by any one else, would be regarded as
highly offensive.

His whole pulpit character is pretty well delineated in
the following poetical description of

" A vet'ran warrior in the Christian field,
Who never saiv the swoi-d he could not wield :
Grave without dullness, learned without pride,
Exact, yet not precise — though meek, keen-eyed ;
A man that would have foiled, at their own play,
A dozen would-be 's of the modern day ;

298 PIONEER PREACHERS.

Who, when occasion justified its use,

Had wit as bright as reaili/ to produce ;

Could /etch from records of an earlier age,

Or from philosophy's enlightened page,

His rich materials, and regale your ear

With strains it was a privilege to hear :

Yet, above all, his luxury supreme

And his chief glory was the gospel theme ;

There he was copious as old Greece or Rome,

His happy eloquence seemed there at home—

Ambitious, not to shirie or to excel,

But to treat justly what he loved so well."

6. As a writer he has long occupied a high rank, as the
popularity of the Record, and of his other publications,
clearly attests. With the pen, as in the pulpit, he imitates
no one ; but dashes on in a bold, free, independent style.
He pays but little attention to rhetorical flourishes, but is
prolific of ideas, which he conveys to his readers with
great force and clearness, though not always in the fewest
words. He is emphatically a ready writer, composing
with as much ease as he speaks.

7. As a religious editor he was eminently successful,
because of his rare qualifications. He possessed a tho-
rough knowledge of the Scriptures and of the tenets
of opposing sects, courage to stem the tide of opposition,
prudence to avoid expressions that would have engen-
dered unprofitable strife, a nice discernment in the selec-
tion of matter, a quick perception of what ought to be
encouraged or opposed, and, above all, the ability to
wield a swift, vigorous, and untiring pen. In every
department of the Christian field he has been useful ; but
it is chiefly as a public journalist that he has made hi."
indelible mark upon the age.

As already observed, he has not yet been overtaken by
the infirmities of age, and his ancestors being remarkable

JAMES M. MATHES. 299

for tlieir long life, there is reason to hope that the day is
far distant when his face shall be seen no more in the
sanctuary of God. But should he fall to-morrow, his
surviving friends may, without flattery or falsehood, in-
scribe upon his monument that most beautiful and desira-
ble of all epitaphs :

"HE WAS A BURNING AND SHINING LIGHT."

E. T. BROWN.

Ryland T. Broavn was born on the 5th of October,
1807, in Lewis county, Kentucky. His ancestors, on
both his father's and his mother's side, were originally
from Wales. His parents were exemplary members of
the Baptist church, his father being noted as a leader in
the singing exercises of the congregation. His mother
still survives, and both the families from which he has
descended, have been remarkable for their longevity.

In the Spring of 1809 his father removed to Ohio,
and settled near New Richmond, in Clermont county.
Shortly afterward a colony from Maine settled in the
same neighborhood.

In the formation of that colony Yankee sagacity did
not fail to discover that a schoolmaster would be a prin-
cipal desideratum in the far West. Therefore, Mr. Mark
P. Stenchfield, a teacher by profession, was induced to
accompany the expedition ; as a member of which he was
regarded as not a whit less useful than the blacksmitii,
the shoemaker, or any other artisan. Simultaneously
with the round-log domicile and workshop, the school-
house was erected in the same style of architecture ; and
as the smith's hammer was heard Winter and Summer,
so Summer and Winter was heard the busy hum of Mr.
StenchQeld's school. Thus Master Brown was furnished
with a rare opportunity of acquiring knowledge from a
truly competent instructor. He was equally fortunate iu
another respect. Being a weakly lad, of slender habit
and feeble growth, his parents relieved him from labor on
300

-rnwr^^rmmrfmmnmmmvf) ^

R. T. BROWN. 301

the farm (which was popularly, though foolishly, regarded
as fatal in such cases), and did all in their power to give
him a good education, which they supposed the only
means by which he would ever be able to make a living.
For several years, thei'efore, he was sent regularly to the
colonial school, in which he made rapid progress, and
acquired a thorough knowledge of the common-school
branches.

The teacher was a zealous Baptist, who did not neglect
the moral and religious training of those under his charge.
lie made himself the companion of his scholars ; entered
into all their feelings and sympathies; and suffered no
opportunity to escape by which he might impress his
pupils with the paramount importance of a pious and
devotional life. These lessons made a deep and lasting
impression on the subject of this sketch ; and together
with the counsel and example of his pious parents, they
gave direction to the whole current of his subsequent
life.

Early in the year 1821 his father removed to Indiana,
and settled in what is now the southeastern part of Rush
county. But three years before, that section of country
was ceded to the United States by the Delaware Indians ;
and it was only in a few places that the trees had been
removed from what had been their hunting grounds.
Here the delicate young student was transferred from the
confinement and exhaustive toil of the schoolroom to the
invigorating labors, hardships, and privations of a back-
woods life.

For the first two or three years after removing to
Indiana, he was employed much of his time as guide to
land-hunters. In this employment he not only became
an expert woodsman and a second Nimrod, or " mighty
hunter," but here also he began to form the active habits,
and to acquire the fondness for out-door pursuits, for
26

302 PIONEER PREACHERS.

which he has been distinguished througli subsequent life.
The change of occupation also contributed greatly to his
physical development. The open air, the ramblings over
bill and dale, and the excitement of the chase, strength-
ened every bone, invigorated every muscle, quickened
the morbid action of every part of his system, and, in
short, laid the physical foundation without which the
intellectual superstructure could never have been reared.

In the Spring of 1822 — being then in his fifteenth year
— he made a profession of faith in Christ, was immersed,
and united with a Baptist congregation known as " the
Clifty church."

At that age he had no further opportunity of attending
school ; but, being passionately fond of reading, and con-
stantly in search of intellectual food, he finally heard of
the county library at Rushville. To his famishing mind
this was a " feast of fat things" to which he resorted fre-
quently, though distant ten miles, by a road very primi-
tive and, at times, almost impassable. To his education,
under these circumstances, the college or university was
not essential : he did not need to be taught ; all he asked
was the moans of learning.

In the Fall of 1825 he had the misfortune to lose his
father by a very sudden and violent attack of congestive
fever. It was this sad event that directed his mind to
the study of diseases and remedies, and determined his
profession for life.

In the year 1826 he chanced to meet with a copy of
Campbell and Walker's Debate, from which he learned
of the publication of the " Christian Baptist," to which
he soon became a subscriber. From this date (1826) he
is to be reckoned as a Reformer, though he remained, for
a short time, a nominal Baptist.

His first overt act in the direction of reform was on
this wise : the Flat Rock Association having arrogated

R. T. BROWN. 303

to themselves a little of the authority given to the Messiah,
drew up certain articles of faith, and recommended their
adoption by all the churches of which the said ecclesias-
tical body was composed. The matter being laid before
the " Clifty church," a motion was made " to rescind the
old articles and adopt the new." "Brother Brown," then
only nineteen years old, called for a division of the ques-
tion, the first part of which passed by the aid of no vote
more cheerfully given than his own. Having thus freed
the church, for a moment, from the bondage of human
authority, he immediately moved to adopt the New Tes-
tament as an exponent of the faith of that congregation.
This being offered as an amendment, and promptly sec-
onded, was fairly before the house ; and to dispose of it
without voting directly against the Bible cost them not a
little trouble.

From 1826 to the Spring of 1829, his time and atten-
tion were devoted exclusively to the study of medicine.
His knowledge of this subject, as well as others, was
principally acquired without a master'; and but few men
that have attained to equal eminence in the profession
have qualified themselves for it under greater difficulties.
Out of the bones of an Indian that had been exhumed
near his father's farm he constructed an imperfect skele-
ton, to aid him in the study of anatomy and physiology.
To the " great swelling words," that he encountered when
on that branch of the subject, he gave names without
regard to unknown rules of . orthoepy, and attached ideas
without knowledge of their derivation. No wonder,
therefore, if he is sometimes liable to criticism in the
pronunciation of enormous derivatives.

During the latter part of the period above mentioned,
he attended the " Ohio Medical College," at Cincinnati,
at which institution he was graduated in the Spring of
1829.

304 PIONEER PREACHERS.

Returning to his home in Rush county, he spent the
remainder of that year in search of a location, and in re-
cruiting his powers of mind and body, then almost ex-
hausted by three years' incessant study.

On his return he found the community greatly excited
on the subject of Christianity, which excitement had been
occasioned mainly by the introduction of a new religious
element. Elder John P. Thompson (whose history is
given elsewhere in this volume) had begun to proclaim
the ancient gospel with great zeal ; and under his labors
great numbers were being added to all the Baptist churches
in that region. But few understood the cause which had
given the preaching of Elder Thompson such extraordi-
nary powder; yet not even the most rigidly orthodox
thought of asking questions or interposing objections
during the excitement of a great revival. On the con-
trary, Revs. Wm. McPherson and Wm. Thompson, both
Baptist preachers of some note, fully co-operated in the
glorious work, and materially aided in carrying forward
the Reformation. Dr. Brown, the eyes of whose under-
standing had been enlightened, intelligently gave his
heart, hand, and voice to the furtherance of the new
movement.

But as soon as the excitement began to subside, the
Baptist churches became greatly alarmed ; and the cry
of " Covijjbdlism" went up loud and long. The rulers in
the Baptist Israel imagined that they saw tares among
the wheat, and that it would be doing God service to " go
and gather them up." Therefore the w^ork of immolating
heretics was commenced.

Dr. Brown, whose impertinent action on the creed
question, three years before, had not been forgotten, was
selected as the first victim in the State to be sacrificed on
this altar of sectarian bigotry. lie was arraigned on the
very general charge of " being a Campbellite," and, aa

R. T. BROWN. 305

sucL, was excluded from the Church. The following ac-
count of the affair appeared in the " Christian Baptist"
for June, 1830 :

Arcadia, Rpsh Co., Ia., March 15, 1830.

Dear Brother, — A general conspiracy is forming among
the " Orthodox Calvinistic Baptists" in Indiana, the object
of which is to put a stop to the alarming spread of those
principles contained in the "Christian Baptist," and advo-
cated by all who earnestly pray for a " restoration of the
ancient order of things ;" which they, however, have seen
proper to honor with the name of "damnable heresies."
I have had the honor of being ranked among the first vic-
tims of this conspiracy. I have been immolated on the
altar of party prejudice and sectarian jealousy. I have
passed through the furnace of clerical indignation, "heated
seven times hotter than it was wont to be heated." But
the smell of fire has not passed on my garments. Clothed
with the panopoly of faith, with the volume of unerring
wisdom in my hand, I would be ashamed to fear a host of
sectarians, who have no stronger armor, either offensive
or defensive, than their creed.

Nearly four years ago I had the presumption to oppose
the doctrine of creeds, etc., in a public assembly, for which
I received repeated rebukes by the dominant clergy, who,
however, made no attempt to oppugn the arguments I
advanced in favor of my position. The three years im-
mediately succeeding this passed with my saying little or
nothing on this or any other of the religious questions
which, during that period, were agitated; my time being
entirely engrossed by studies of a different nature.

After spending some time at Cincinnati, I returned to
my former residence in Rush county, and, being more at
leisure, I determined to give the Scriptures a careful, and,
if possible, an impartial examination. I did so without

306 • PIONEER PREACHERS.

favor or affection to an}' party. The effect was a thorough
conviction of the truth of the following propositions, viz. :

1. Faith is nothing more nor less than a conviction of
the truth of any position from evidence.

2. That faith in Jesus Christ is nothing more than a
belief of the facts recorded of him by the Evangelists, to
wit : That Jesus of Nazareth was the promised Messiah,
and that he gave impregnable proof of his divine mission
by his miraculous birth, by the numerous miracles which
he wrought while living, and by his death, resurrection,
and ascension.

3. The evangelical writings, containing the facts rela-
tive to the mighty works which were done by Christ and
his apostles, together with the corroborating testimony
of the prophecies, form altogether a phalanx of evidence
sufficient to convince any reasonable mind that " Jesus is
the Christ."

4. I became convinced that the popular doctrine of a
partial atonement, and unconditional election and repro-
bation, were alike antichristian and unscriptural.

These opinions I at all times expressed freely, not a
little to the annoyance of my Calvinistic friends. At
length, after considerable threatening, the following reso-
lution was adopted by the church on Clifty for my especial
benefit :

"Besolved, That we will not fellowship the doctrines
propagated by Alexander Campbell, of Bethany, Virginia."

I entered my protest against this resolution, as I con-
. ceived it was intended to condemn a man without giving
him an opportunity of defense. But I soon learned I was
to share the same fate. The heresies of Campbellism (as
they pleased to call it) were charged home on me. I
claimed the right of defense, but was informed it was a
crime which did not admit of a defense. I next denied
the charge of being the disciple or follower of any man,

R. T. BROWN. 307

and required the proof of it. I was again told that no
evidence was necessary. Thus, you see, I was charged
without truth, tried without a hearing, and condemned
without evidence; and thus, in due form, delivered over
to Satan as an incorrigible heretic. Several more of this
church are destined shortly to share my fate. Bishop
John P. Thompson and about forty members of Little Flat
Rock Church have been arrested for denying the tradi-
tions of the Fathers, and will no doubt be formally ex-
communicated.*

Notwithstanding these sorry attempts of the clergy to
patch the worn out vail of ignorance, which has long cov-
ered the eyes of the people, light is dawning apace. Truth
is omnipotent, and must prevail.

I shall make a defense of my principles before a candid
public, the subject of which I would send you for publi-
cation in the "Harbinger," if it would not be too much of
a repetition of what you have already said on those sub-
jects in your essays published in the "Christian Baptist."

The above facts I consider as public property.
Yours, in the bonds of Christian love,

R. T. Brown.

On the fourth Lord's day in May, 1830, the majority
that saved Elder Thompson from expulsion organized
"The Church of Christ at Little Flat Rock," which
church continues to this day one of the largest and most
influential in the State. Into it Dr. Brown entered with
characteristic zeal ; and in it he made the public defense,
alluded to in his letter to A. Campbell. This defense had
a great and good effect upon the community, and is to be

* By reference to the sketch of Elder Thompson, it will be
seen that the attempt to excommunicate those persons was de-
layed too long — they in the mean time becoming the majority.

308 PIONEER PREACHERS.

regarded as the couimenccment of his public advocacy of
the ancient gospel.

Having in 18-29 married Miss Mary Reeder, he, in the
Summer of 1832, located at Connersville, Fayette county,
there to establish himself in the practice of medicine.
Here he had to compete with old and experienced physi-
cians under many disadvantages, not the least of which
was his religion. The Reformation of the nineteenth
century was then and there known only in the caricatures
of a prejudiced pulpit ; and to be simpl}' a disciple of the
Lord Jesus, without being identified with any orthodox
sect, was looked upon as evidence of great ignorance or
impiety, and was therefore a great reproach. But Dr.
Brown was not the man to deny the faith for the sake of
popularity, or filthy lucre. Both publicly and privately
he proclaimed " all the words of this life," without regard
to his own reputation or pecuniary interests. By close
attention to business, and a manly advocacy of the truth,
he was soon well respected in both his professions. The
people favored him with a liberal patronage ; and, what
was far more gratifying to him, they gladly received the
word and were baptized, both men and women. Shut
out of the orthodox churches, he made a sanctuary of the
court-house, in which he soon held a protracted meeting,
being assisted by John O'Kane, at that time located at
Milton, Wayne county. A considerable number being
added to the saved at this meeting. Elder O'Kane removed
to Connersville ; and in January, 1833, the Church of
Christ at that place was organized.

From this time until the year 1842, he preached exten-
sively through the White Water country ; and his name is
identified with the early history of many churches in that
region.

By these labors, and his arduous duties as a physician,
his health was so impaired as to render a temporary abau-

R . T . BROWN. 309

donment of one oi' the other of his professions an absolute
necessity. He therefore discontinued his own work, and
gave himself exclusively to the Lord's.

At the State Meeting held at Connersville, in June,
1842, he, in conjunction with three others, was appointed
to labor, in word and doctrine, " for the churches in
Indiana." In various portions of this extensive field he
spent about a year, exposing tradition in its several forms,
and scattering the incorruptible seed broadcast over the
land.

By this service his health was not improved. Suffering
frequently from hemorrhage of the lungs, his fellow physi-
cians assured him that, if he persisted in preaching, it
would be at the cost of his life. He therefore resigned
the commission received from the State Meeting, and
spent one year in manual labor of that peculiar kind
which is required to run a saw-mill. Under this severe
treatment all symptoms of consumption disappeared,
although he continued to preach the word on almost
every Lord's day.

In the Spring of 1844 he located at Crawfordsville,
Montgomery county, and resumed the practice of medi-
cine in connection with the preaching of the word.

For years past he had devoted his leisure hours to the
improvement of his education — especially to the study
of natural science; and his residence in Crawfordsville
he made equivalent to a regular course in college. The
" Wabash College" being located at that place, he was
kindly admitted to a free use of its extensive library and
philosophical apparatus. This golden opportunity he
improved so well that, in 1850, he received from that
institution the honorary degree of A. M. ; this being one
of the few instances in which it was justly merited.

In 1854 he acted as State Geologist, by the appoint-
ment of Governor Wright, who was of a different school

310 PIONEER PREACHERS.

of politics, and therefore not influenced, in the selection,
bv partisan considerations. In this capacity he traversed
almost every nook and corner of the State, finding

"books in the running brooks,
Sermons in stones, and good in every thing."

In 1858 he was elected to the chair of Natural Science
in the N. W. C. University, at Indianapolis ; to which
place he removed in August of that year. There he still
resides — distinguished as an instructor, and indefatigable
as a preacher. In all his labors, whether as physician,
geologist, or professor, he has almost invariably devoted
the first day of the week to the ministry of the word.
Having thus performed double duty, he ought to be
counted worthy of double honor.

He was also among the first, and has ever been among
the most zealous, advocates of the Temperance Reform,
both in Indiana and in other States of the Union. In
company with General S. F. Carey he has travelled
extensively as a public lecturer on that subject ; and he
now stands at the head of the temperance organization in
his own State. He preaches the whole of the apostle's
doctrine — " righteousness, temperance, and judgment to
come."

Though he has never been a candidate for oflBce, yet be
has always taken an active part in politics. True to his
convictions of right and duty, he acted with the Free Soil
party fourteen years ago, when it seemed to be a hopeless
minority. He was stigmatized as an Abolitionist even
before that term assumed an application so general as to
include almost every good and loyal citizen. Justly and
legitimately the term cannot be applied to him ; for
although he is firmly opposed to slavery and to the exten-
sion thereof, yet he denies, and has always denied, the

R. T. BROWN. 311

right of the General Government to abolish it in the
States.

For many years past Dr. Brown has exerted no incon-
siderable influence through the medium of the press.
Many articles from his pen have appeared in the Indiana
School Journal, Ohio Farmer, Christian Record, Christian
Luminary, and other periodicals — religious, educational,
agricultural, medical, and political. In all these depart-
ments he is fully up with the times if not a little in
advance of them ; hence it is not by any means in religion
alone that he is to be recognized as a Reformer.

The personal appearance of Dr. Brown is rather homely,
yet such as to fasten upon a stranger the conviction that
he is in the presence of no ordinary man. He is of
medium stature, fitly joined together, and weighs about
one hundred and forty-five pounds. His eyes are pale
blue or gray, his complexion fair and slightly flushed.
His hair, now white as almond blossoms, was once light
or sandy — in early youth almost red. His temperament
is nervous-sanguine, the latter element predominating.
There is, therefore, nothing sluggish about his move-
ments, either physical or intellectual ; and for him to be
lazy is impossible.

His mind is of the highest order — clear, logical, com-
prehensive, and of an eminently practical cast. He is
naturally a naturalist, possessing superior perceptive
faculties, combined with extraordinary powers of analysis
and classification. It is not extravagant to say that had
he been properly educated and introduced to Nature in
early life, he might have rivaled Agassiz or Humboldt in
the number and value of his scientific achievements.

His scholarship partakes largely of the qualities of his
mind. He is well acquainted with history, especially
that of the church, and of humanity in its moral and reli-

312 nONEEU PREACH KRS.

gious phases. With such branches of niatliematics as are
of practical utility he is sufficiently familiar ; but of the
abstract theories of calculus he knows as little as he
cares. - Of the literature of his own language he has a
respectable knowledge ; but in Greek and Latin he has
but little faith and but few attainments. He is well
informed with regard to politics, the science of govern-
ment, and every thing pertaining to the Hghls of man,
•whether civil or religious. In short he is practical rather
than classical; and comprehensive at the expense of
accuracy in little things. He knows more of the present
than of the past, and is more familiar with nature than
with books. It is in the department of Natural Science
that he seems almost omniscient. There nothing is so
minute as to have escaped his attention ; nothing fathom-
able, that he has not sounded to the bottom.

He is emphatically an off-hand man. He writes no
sermons and but few addresses of any kind. His college
lectures, both before his classes and on Lord's days, are all
extemporaneous. When he does write, however, his arti-
cles are characterized by clearness, force, and originality.

As a speaker he ranks above mediocrity. He has a
pleasant voice of very great compass, which he employs
with i)roi)er emphasis and unaffected earnestness. His
language is fully adequate to the prompt expression of
his ideas ; and if he repeats, several times, a clause of a
sentence, it is not because he is unable to complete the
proposition, but because he is indulging a wayside
thought with reference to some other matter. If some
such obtrusive thought entices him a little way from his
line of argument, he comes back to the point with an
emphatic " but," which is a fair warning that the main
subject is about to be resumed. He indulges no flights
of fancy, but deals with plain facts. He dilutes no senti-
ment in a flood of words, studies no attitudes for the sake

R. T. BROWN. 313

of appearing graceful ; but he expresses himself as forcibly
as possible, and if a gesture is added it is designed to
impress rather than to please. He abounds less in pathos
than in imagination ; has no gift of exhortation ; hence
has never been very successful in proselyting. His forte
is to instruct the church and to convince the judgments
of "them that are without." Those whom he does, dis-
ciple have such " deepness of earth" that but few if any
" wither away."

In society and at home he is "a plain, blunt man,"
possessing more of the fortiter in re than of the suaviter
in modo. True, he is kind, hospitable, and sufficiently
affable; but on meeting a friend, he makes no courtly
bows, feigns no unspeakable joy, puts on no hypocritical
smiles. Though not remarkably awkward in the drawing-
room, yet he is not a "star" in circles that abound in small
talk ; and sooner than spend his days in such a place, he
would choose life in a prison where, undisturbed, he might
stroke his long beard as he always does when absorbed in
meditation.

He possesses an indomitable will ; and is noted for
groat decision of character. He is of that class of men
who suffer — not only reproach, but martyrdom, if need be,
for their religion or cherished principles. Had he been
the editor of the Knoxville Whig the world would perhaps
have heard as much of Parson Brown, as it has heard of
Parson Brownlow — they are at least as much alike in one
respect as their names.

He is a man of remarkably active habits. Early in the
Spring he spades up his large garden, because it could not
well be ploughed to suit him ; and, while thus engaged,
he might easily be mistaken, at first glance, for a genuine
son of the Emerald Isle. As the growing season advances
he is to be found out in his grounds, planting, weeding,
pruning, training, or otherwise laboring. Though neither
27

314 PIONEER PREACHERS,

poor nor penurious, he saws his own wood ; and, while
thus employed, he arranges in his mind the materials for
his next sermon or lecture. If he preaches on Sunday at
a distance of ten miles from the city, and if there is no
early train on Monday morning, he regards it as a light
matter to perform the journey on foot in time to hear his
classes in the University. " In time," be it observed, for
with him punctuality is a cardinal virtue. "When he takes
his class into the field to give them a little practical, as
well as theoretical geology (a thing seldom done by ten-
der-footed Professors), he astonishes them as much by his
indefatigableness as by his familiarity with the names,
qualities, and positions of the rocks. He is usually the
last to cry "halt."

The burden of years is light upon him ; and his present
condition and appearance, Cowper has well described in
the following lines : — *

•'A sparkling eye beneath a wrinkled front
The vet'ran shows, and, gracing a gray beard
With youthful smiles, descends towards the grave
Sprightly, and old almost without decay."

^/^ ^' ^^^^ G^./Uc^

GEORGE CAMPBELL

Elder George Campbell was born at Brewer, Maine,
on the 8th of February, 180Y. He is a descendant of a
somewhat distinguished family in the Highlands of Scot-
laud. His grandfather, when quite young, emigrated to
the county of Antrim, near Argyleshire, in the north of
Ireland, where he married into a Protestant family by the
name of Dunning. In commemoration of this part of the
Emerald Isle, Elder Campbell received from his parents
the name, George Argyle, which he has chosen to abbre-
viate to George. Soon after his marriage, and a few years
prior to our Revolution, the grandfather emigrated to the
New World and settled at Brunswick, in what was then
the province of Maine. About the year l'r'r4, he re-
moved to Bangor, then a small village, on the Penobscot,
at the head of tide-water. Here he took command of a
company of patriot forces, which protected the friendly
Penobscots and guarded the northeastern frontier against
the depredations of the hostile Mohawks. In this posi-
tion he served his country gallantly, and became widely
and favorably known as Captain Campbell. Elder Camp-
bell, in his boyhood, often sported with the famous clay-
more which his grandfather wielded against the Mohawks
in the struggle for Independence, little dreaming that he
was destined to wield, in his manhood, the mightier
"sword of the Spirit," which only can make us "free
indeed."

His father, Thomas Campbell, was born at Brunswick,

315

316 PIONEKR PREACHERS.

Elaine, and brought up in the Presljyterian faith, which
was hereditary with the Campbells, as it is with many
good people even now. His mother, whose maiden name
was Sahara Knapp, from whom he received his first reli-
gious impressions, was a Congregationalist, and a mem-
ber of a Massachusetts family orifjinally from Germany.
Thus it happens that the blood of three different races
courses his veins, blending in him the wit and eloquence
of the Irishman, the vigorous intellect and untiring in-
dustry of the German, and the dauntless courage and
elastic spirit of the Highlander. No wonder, therefore,
that he is considered araraavis — a remarkable character.
He was the sixth of a family of nine children, four of
whom still survive. As his star arose in the East, he
enjoyed better educational advantages than most of his
co-laborers, who were struggling up to manhood in the
wilderness of the West. When only five years old he
entered the New England free-schools, which he attended
regularly for six years. The next five years were de-
voted to hard labor on his father's farm, where he acquired
the splendid physical development which has contributed
so much to his intellectual vigor. At the age of sixteen
he entered Foxcroft Academy, which was fortunately
situated near his father's residence. Afterwards he at-
tended the Maine Wesleyan Seminary, then under the
able supervision of W. C. Larrabee, late Superintendent
of Public Instruction in Indiana. At a still later period,
he became a student of Waterville College, where he com-
pleted the regular course to the close of the junior year.
His tutor, at this Institution, was Parish Lovejoy, who,
a few years ago, died at Alton, Illinois, a martyr to the
cause of liberty and free speech. Thus it is seen that
Elder Campbell, although not a graduate, has undergone
rigid mental discipline, and is therefore to be reckoned
among the educated men of the Reformation.

GEORGE C A M P B E I. L . 'i 1 T

From his twenty-third to his twenty-fifth year he was
a clerk in his brother's store at Argyle, Maine. While
thus employed he wrote and circulated the petition to the
Legislatui-e for the incorporation of the town of Argyle,
so named in memory of the land of his forefathers.

In the year 1830 he entered upon the work of the
ministry among the Liberal Christians of New England.
These societies were congregational, composed of Univer-
salists. Unitarians, and Free-thinkers. For a short time
he was a member of the Maine Convention of Univer-
salists, or more properly Reatorationists, since they advo-
cated the doctrine of a judgment "after death," but
believed that all punishment would prove reformatory,
and that, as a positive infliction, it would finally cease.
During the year 1831 he preached for Unitarian Congre-
gational Societies at Atkinson and Orono, Maine.

In 1832 he renounced all fellowship with the whole
fraternity of Universalists, went to Boston, and united
with the Bulfinch Street Congregational church, then
under the pastoral care of the Rev. Paul Dean, who held
to the strict and proper divinity of Christ. During the
year 1832, and part of 1833, he studied theology under
Dr. Dean, and received from the Association in Boston
his license to preach. With this commendation he came
to Ohio in the Summer of 1833, arriving in Cincinnati
just at the breaking out of the cholera in that city. On
the first Lord's day after his arrival he preached in the
Unitarian church on Fourth street, and on the next day
was seized with the cholera. The attack was severe, but
God did not permit the silver cord to be loosed. He
designed to open the blind eyes that they might yet
behold wondrous things in His law.

Having recovered from this illness, he visited his uncle,
D. Campbell, in Fayette county, Indiana. Here he con-
tinued preaching theology for the space of three years ;

318 PIONEER PREACHERS.

here, too, an event transpired which led to a complete
revolution in his theological views In the providence
of God he had now arrived near Damascus, where the
light from Heaven was to shine round about him ; he
had come to Ephesus, where " the way of God" was to be
expounded to him "more perfectly." As this event was
the pivot in his religious life, it deserves to be recorded in
detail.

At this time the Church of Christ at Connersville,
Fayette county, was under the oversight of Elder Jesse
Holton and Dr. R. T. Brown, now Professor of Natural
Science in the Northwestern Christian University, and
then, as now, an efficient laborer in word and doctrine.
On the arrival of the brilliant New England preacher in
that community, there was no small stir among his breth-
ren, who were almost disposed to say of his preaching,
"It is the voice of a god, and not of a man" — so satisfac-
torily, to them, could he establish their cherished theo-
ries. They insisted that the Christians should give him
a hearing, and he, in turn, was invited to come out and
hear the Christians.

Not long after, when the Church of Christ at that place
had assembled, "on the first day of the week to break
bread," Elder Campbell entered, and seated himself near
Dr. Brown. Being invited to preach, he declined. The
invitation was renewed ; and, thinking there must be
some misunderstanding, he frankly confessed that he was
not of that "way." "No matter," said the doctor; "for
this very reason, we desire to hear thee — what thou
sayest." Consenting to preach, he took for his text.
Acts xvi. 31 : " Believe in the Lord Jesus Christ, and
thou shalt be saved;" from which he delivered an excel-
lent discourse relative to the power of faith to purify
the heart, reform the life, and save the soul. At the close
of the sermon, Dr. Brown followed with some remarks.

GEORGE CAMPBELL. 319

He heartily endorsed all that had been said of faith ;
" but," said he, " there are two chapters in man's life :
the past, and the future. Taith, by purifying the heart
now, may regulate the future ; but it cannot reform the
past, or blot out the transgressions that are already
recorded in the book of God's remembrance." He then
proceeded to show that, in the divine economy. Baptism,
with its proper aritecedents, is designed to free us from
our "old sins," while Faith, by purifying the heart, is to
prevent the occurrence of new oifenses, and thus present
every man perfect in the sight of God. At the con-
clusion of these remarks Elder Campbell had described
with his chair a quadrant of a circle, and was sitting
directly in front of the speaker, regarding him with a
look very similar, no doubt, to that of the ancient scribe
when he said to the Saviour, Well, Master, thou hast said
the truth. Like the Scribe, too, he was then "not far
from the kingdom of God."

While preparations were being made to break bread,
he inquired if he would be permitted to partake with
them, and received the prompt answer, " Let every
man examine himself;" which, he says, made such an
impression on his mind that, to this day, he has never
ceased to "examine himself"

When the congregation retired he had a long interview
with Dr. Brown. The questions they discussed engen-
dered no strife. The one, like Aquila, confined him-self
to the "way of God;" the other, like Apollos, received
with meekness the engrafted word ; and between them
that day was cemented a friendship which has never been
dissolved.

Returning to his uncle's, he entered upon a thorough
investigation of the doctrine of the New Testament.
This he did, not to find support for any dogma, or former
religious hypothesis ; but devoutly to ascertain, in the

320 PIONEER PREACHERS.

lip:ht of the divine oracles, what is the religion of the
Lord Josus Christ. This investigation, which was dili-
gently pro.^ecuted for several months, resulted in his
union with the Church of Christ at Connersville, in tho
year 1835. The inductive ordinance he received at the
hands of Elder John Longley, now the oldest Christian
preacher in Indiana.

Recoiiimissioned by the church at Connersville, he left
Fayette county in August, 183G, and soon after became
the pastor of the church at Harrison, near Cincinnati.
Here he remained three years ; and mainly by his labors
more than four hundred converts were, in that time,
added to the church.

In September, 1830, he returned to Maine to see once
more his aged parents and kinsmen in the flesh. Among
the friends and relations who jo3'fully received the word,
he had the pleasure of immersing into Christ his vene-
rable mother, with whom, in former days, he had always
coincided in religious views. She was a woman of
exemplary piety, who, for years, had endeavored to do
the will of God so far as she had been able to ascertain
it. It was hers to realize the promise : " To the upright
there ariseth light in the darkness." To her he was
indebted for the moral and religious direction given to
his young life ; and her letters to him are fine models of
a mother's counsel to her son.

In June, 1840, he set out on his return ; pagsed
through the Federal capital and other Eastern cities ;
visited the sacred spot where reposes the dust of Wash-
ington— then undisturbed by the shock of fratricidal
war ; and paused awhile at Charlottesville to see Mon-
ticello and the University of Virginia. The State Meet-
ing of the Disciples happening to be in session, he made
the acquaintance of many of the chief brethren of that
State and Maryland ; among whom were Elders Henshall,

GEORGE CAMPBELL. 321

Gross, Coleman, and the venerable Father Ferguson. Here,
too, he met his distant Scotch relative, Alexander Camp-
bell, then in the prime and vigor of life, whose preaching
on that occasion he represents as superlatively eloquent,
evangelical, and edifying.

From Charlottesville he returned to Harrison, and
continued to labor there and in the adjacent counties in
Ohio and Kentucky, until the Spring of 1842. In April,
1841, he was married to Miss Sarah Ann Wile, a worthy
sister in the Harrison church. She has been a faithful
and self-sacrificing helpmate in all his toils and trials in
the gospel and in the cause of education. She is now
the mother of six children, five sons and a daughter, who
constitute almost the whole of their earthly treasures.

In 1842 he removed with his family to a small farm
near Oxford, Ohio ; and became the pastor of the church
at that place. Here he continued to preach, with great
success, for the next three years, making occasional tours
through Indiana, Kentucky, and other portions of Ohio.

In the Spring of 1845, the Rush County Evangelizing
Association, in Indiana, of which the Hon. J. Helm was
then President, and Hon. John L. Robinson, Secretary,
called him to the work of an evangelist, and to aid in
founding and building up an institution of learning in that
county. Responding to this call he removed to Fairview,
and in March, 1845, entered the field in Rush county.
The great battle between orthodoxy and that which they
called heresy was then going on in that county, in which
conflict he engaged with all boldness and bent his bow
valiantly for the truth.

In the Fall of that year he resigned his position as
evangelist of the Association and took charge of the
Farmington Academy, which maintained a good repu-
tation during his administration. It was subsequently
transfen-ed to Fairview, where it continues to flourish,

322 PIONEER PREACHERS

Elder Campbell hc-ing the President of the Board of Di-
rectors.

At the State Meeting of the Brotherhood of Indiana,
held at Greensburg, Decatur county, in 1847, he introduced
a resolution in favor of building up in the State an Insti-
tution of learning of the highest grade. This, so far as is
known to the writer, was the first movement toward the
founding of the Northwestern Christian University, an
institution already second to none in the State, and which,
if completed on the scale of the projectors, will be second
to but few on the continent. The discussion of the said
resolution led to the appointment of the University Com-
mittee, which was composed of James M. Mathes, Elijah
Goodwin, L. H. Jameson, Ovid Butler, and John O'Kane;
all of whom were from that time active co-workers in
behalf of the enterprise. At the next Annual Meeting
they reported in favor of establishing the University,
which was subsequently located at Indianapolis, accord-
ing to a vote of the churches throughout the State. The
following year, the State Meeting appointed as their
agent, Elder John O'Kane, who obtained the subscription
requisite for the organization of the Institution. Elder
Campbell was one of the original commissioners appointed
by the Legislature, and at the organization he was chosen
one of the members of the Board of Directors, which po-
sition he still occupies, having been twice re-elected.

In April, 1848, he removed to Cincinnati and became
pastor of the Church of Christ in Fulton, dividing his time
between that church and his old charge at Harrison. This
year he assisted Elder AValter Scott in the removal of the
" Protestant Unionist" from Pittsburg to Cincinnati ; and
ably conducted the paper in the absence of the editor, lie
also rendered important .'Service to Dr. Horatio P. Gatchel
in bringing out the republicatinn of "J/f/yf^'j/c on (Iw Com-

OEORGE CAMPBELL. 323

Tnmion," a work that has greatly contributed to the pro-
gress of the Reformation.

Near the close of 1848, he, with others, purchased the
"Protestant Unionist," which, on the 1st of January,1849,
was superceded by the " Christian Age," of which Dr.
Gatchel and T. J. Melish were editors. In a short time
Dr. Gatchel sold his interest in the paper, and the name of
George Campbell appeared as one of its editors. During
the absence of Elder Melish, and during the prevalence of
the cholera in the Summer and Autumn of 1849, Elder
Campbell had the sole charge and management of the
paper. Aided by Elder James Challen, he conducted, in its
columns, a discussion relative to the propriety of calling
a convention for the purpose of organizing a general Mis-
sionary Society. He and Elder Challen successfully plead
the affirmative of the proposition until the convention was
called and the American Christian Missionary Society was
formed. Probably this enterprise was first suggested by
Elder Challen ; but once suggested it found an earnest,
able, and persevering advocate in the person of Elder
Campbell. Of the Executive Board of this Society he has
always been an efficient member, and much of the time
one of its general traveling agents.

In the fall of 1849 Elder Melish transferred his share
of the " Christian Age" to Elder D. S. Burnett, who then
became the principal editor. Elder Campbell then bade
adieu to the sanctum and the city ; returned to Rush
county, and entered again upon the work of an evangelist.
He also assisted Prof. A. R. Benton (now President of
the jS". W. C. University) in the Fairview Academy ; and
regularly contributed to the "Christian Age," of which he
continued joint proprietor and associate editor.

In 1851 he sold his share of the paper to Elder Benja-
min Franklin, but still contributed to its columns, until,
after so many changes, it finally fell entirely into the

324 PIONEER PREACHERS.

^

hands of Elder Franklin. Not long after this it died, but
bv a happy tran.^^migration of soul it soon re-appeared in
the present well-known weekly, "The American Christian
Review." Of this paper Elder Campbell has been an
occasional correspondent. Indeed, he has contributed
more to our periodical literature than is generally known.
Aside from his editorials, he has furnished occasional arti-
cles for the Millennial Harbinger, Western Reformer, Ohio
Preacher, Christian Family Library, Western Evangelist,
Christian Record, and Christian Luminary. He writes
forcibly in very plain style. As when one sees him, it is
the man, and not the dress, that attracts the e3'e ; so
when one reads him, it is the idea, and not the languarjc,
that fixes the attention. He employs no grievous words
that stir up strife ; but his articles are deeply imbued
with that charity that " thinketh no evil." His pen
addresses itself ad rem, and not ad hominem.

Being employed by the State Meeting as a home mis-
sionary in Northern Indiana, he spent the Winter of 1853
in that field, which embraced the counties of Porter,
La Porte, and St. Joseph. Here, in co-operation with
brethren R. Wilson and D. Miller, he reconstructed the
prostrate church at Mishawaka. This had been a power-
ful church, but political commotions and various other
wranglings had destroyed its influence and laid it in ruins.
Its successful reconstruction gave a new impulse to the
cause of primitive Christianity in Northern Indiana, which
is now a great field " ripe for the harvest."

He finally removed to the northwestern part of the State,
and fixed his residence at Oxford, the county seat of Benton
county. Soon after this removal, assisted b}- Elders John
Longley, H. R. Pritchard, and J. C. Johnson, under a
great oak tree on his own premises, he organized the
Church of Christ at Oxford. This was the first church
planted at that place ; and it was the first house of worship

GEORGE CAMPBELL. 325

erected in Benton county. It has continued to increase
by the edifying of itself in love, until it now numbers
nearly eighty members, and is in a prosperous condition.

These missionary labors were to him " the heat and
burden of the day." Under their pressure his constitu-
tion so far gave way that, from 1854 to 1859, he was
never in perfect health even for a single day. Still he
remained at his post ; often preaching during the parox-
ysm of either chill or fever ; organizing churches in Ben-
ton, Warren, Tippecanoe, La Porte, and Montgomery
counties ; and introducing the ancient gospel into various
places in Illinois, Ohio, and Kentucky.

In December, 1858, he removed to Burnettsville, in
White county, for the sake of the educational advantages
afforded to his children by the Indiana Normal Institute
located at that place. Here he was made the general
agent of the Institute ; and, besides extensive evangeliz-
ing operations, he raised by subscription over three thou-
sand dollars for the erection of a new building. This
excellent high school is now in successful operation in
the new edifice, which is another beautiful monument
erected by Elder Campbell in the cause of education.

During his two years' residence at Burnettsville he
added sixty-nine to the assembly of the saints ; and
through the instrumentality of that church several pro-
mising students of the Institute have been sent forth into
the harvest. These two years, however, he mainly spent
abroad ; the first as evangelist, the second as agent of
the American Christian Missionary Society. In both
these departments his labors produced abundantly the
peaceable fruits of righteousness.

In December, 1860, he moved back to his old home at

Pairview, Rush county, whence he causes the light of

truth to radiate. There he happily resides, surrounded

by confiding, warm-hearted brethren, very many of whom

28

326 PIONEER PREACHERS.

are his own sons in the gospel. There we leave him, and
close the record of his deeds.

The exact number that have been redeemed through his
instrumentality cannot be given. Of these he has kept
no record, trusting that their names will all be found
written in the Lamb's book of life. But, wherever he
has preached the word, the disciples have been multiplied
greatly ; and in the counties of Rush and Fayette, where,
with Elders Reeve and Thompson, he lias labored so long,
multitudes have obeyed the ancient gospel, and its claims
are so generally acknowledged that an angel from heaven
would perhaps meet with very little success were he to
declare in those counties "any other gospel."

He has unbounded confidence in the ultimate triumph
of the cause for which he has plead, and to which he has
devoted the aflfections of his heart, the energies of his life,
and the most of his earthly substance.

In the providence of God his health has been completely
restored, so that he rejoices not only in view of the triumph
of Truth, but also in the prospect of long life. He yet
possesses a vigorous mind, a stout heart, and a firm pur-
pose to devote his earthly future as he has his past, assured
that for all his sacrifices in the life that now is, God will
restore him a hundred fold in the life that is to come.

Elder Campbell is about five feet seven inches in height,
and not (juite so much in circximference. He is heavy
set, weighing about two hundred pounds ; and although
his heart may sometimes falter, his Jlesh never fails him.
His head is very large, and in such close proximity to his
shoulders that an observer once said of him, "That man
has no neck." It is overgrown with a heavy crop of
short, coarse, bristly hair, which, as often as he beholds
his natural face in a glass, affords him an example of up-
i-ightness. He walks like every other fat man, and sits

GEORGE CAMPBELL. 32t

down, when duty permits, with evident satisfaction. The
portraj^al of his features must be left to the engraver.

His dress is eminently in keeping with his person —
rough and serviceable. In its selection he consults com-
fort, not fashion. His cravat is never of ministerial white,
and it very often fronts to one side. He leans upon no
staff save that which supported David ; and displays no
golden chain but love. In a word, he takes no thought
for the outward adorning "of wearing of gold and putting
on of apparel."

His habits — those immaterial garments that envelop the
inner man, the soul, and form the character as material
garments do the dress — are equally becoming. There is
no studied concealment of defects — no egotistical display
of virtues. His character, like his body, stands before
you in bold; distinct outline. Its principal traits are thus
given in an article from the pen of Elder James Challen,
than whom, perhaps, no one knows them better :

" He is possessed of a sound judgment, a vigorous un-
derstanding, a quick perception, considerable compass of
thought, and a power of keeping his mind in abeyance
until he has fairly reached his conclusions ; and, when
reached, he holds on to them with singular tenacity. He is
not satisfied with looking at a subject simply in one direc-
tion, but seeks to examine it in all its bearings and relations.

" He is a lover of the truth, and is never weary in its
pursuit. His thirst for knowledge is at times a passion —
an appetite — and his application unwearied and constant.
****** gg jg possessed of great simplicity
of character : kind, confiding, and full of warm and strong
attachments, which make him a most agreeable compan-
ion. He is uttei'ly devoid of all envy and jealousy, and
free from every ungenerous suspicion. A constant and
devoted friend, a cheerful, pleasant, and profitable com
panion. ******

328 PIONEER PREACHERS.

" His skill lies chiefly as an evangelist over large fields.
He easily adapts liiniself to every situation in life and
class of society ; chiefly to the more humble and hard-
working. With these he is a special favorite, and is held
in high estimation for his plainness and simplicity."

He is a friend in deed to the missionary cause. Ope-
rating much of his time in large fields, he realizes that the
harvest Is great ; he therefore prays the Lord to send forth
laborers into his harvest, and exerts himself to obtain
means for their support. Believing of a truth that faith
comes by hearing the word of God, and that salvation is
through faith, he does all in his power to send that word
to those who sit in darkness and the shadow of death.

The cause of education also finds in him a zealous ad-
vocate and a liberal contributor. While others have en-
deavored to accumulate silver and gold, and houses and
lands for their children, he has beneficently applied the
most of his goods, that, by so doing, he might lay up for
himaelf a good foundation against the time to come.
" Let the light enter," is his motto ; and his heart's desire
is to see the sons of our country grow up as fruitful plants,
and her daughters be polished after the similitude of a
palace.

As a preacher he is plain, pointed, didactic. His ser-
mons are not pleasure parks with their flowery walks,
refreshing shades, and fountains spanned by rainbows ;
but rugged mountains rather, full of useful materials,
based on the Rock of ages, their sun-lit tops pointing to
Heaven. His subject is often a most familiar passage,
and the instruction drawn from it is generally of a prac-
tical character. If he employs a figure, it is more for
strength than for beauty. If ho makes a quotation, it is
oftener from the apostles than from the poets — an asser-
tion which is not true of all preachers. There is no eflort
to gratify itching ears, but an earnest purpose to reai li

GEORGE CAMPBELL. 329

the candid heart ; no bombastic flights of fancy, no su-
perfluity of feigned pathos ; but in their stead there is
depth, solidity, originality, genuine earnestness, and, above
all, the truth as it is in Jesus. One is not apt, therefore,
to become a weary listener ; more probably his heart will
burn within him while the Scriptures, in their ancient
simplicity, are being opened to his understanding.

He has a strong, deep voice, and his loud, rapid, and
sometimes vociferous utterance has won for him the sobri-
quet, Boanerges. When excited he gesticulates violently
in every direction, and according to no prescribed rules.
He apparently loses all knowledge of himself in his sub-
ject, and feeling the importance of his theme himself, he
easily makes others feel it. He closes every discourse
with a powerful exhortation, in which his voice sometimes
rises to the highest pitch, and his vehemence kindles into
the most impassioned eloquence.

He is not generally regarded as a formidable controver-
sialist ; yet in his hands the weapons that are not carnal
are mighty to the pulling down of strongholds, and every
thing that exalts itself against the knowledge of God.
He has never hesitated to assault error, arid his attacks
have been more successful than those of many who are
flattered as champions of truth. But while others have
used harsh epithets in public discussions with those whose
prejudices were so excited that they were unable to dis-
cover the right, he has in meekness instructed those that
oppose themselves ; and, by a quiet victory, brought them
to the acknowledgment of the truth.

There is another trait in his character as an evangelist
that deserves to be presented, that it may be imitated.
He is a peace-maker. Perhaps no man in the Reforma-
tion has been more successful in reconciling brethren at
variance, and in reconstructing churches destroyed by
schism. He is a most zealous advocate of union among

330 PIONEER PREACHERS.

all the followers of Jesus, and an ardent opposer of what-
ever tends to sow discord among brethren. Though he
resembles Peter in liis elocution, and Paul in his reason-
ing, he is most like the beloved John, the burden of whose
doctrine was. Little children, see that you love one another.
May the children of the kingdom among whom he has
gone preaching, hearken to his wholesome admonitions —
may they "do all things without murmurings and disput-
ings, that they may be blameless and harmless, the sons
of God without rebuke in the midst of a crooked and per-
verse nation ; and that he may rejoice in the day of Christ
that he has not run in vain, neither labored in vain.

JOHN O'KANB.

This distinguished pioneer was born in Culpepper
county, Virginia^ in 1802. His ancestors were originally
from Ireland, and many traits of the Irish character are
yet traceable in his own. His parents seem to have been
quite poor, and to have had no claim whatever to a place
among "the first families" of his native State. Therefore
his distinction is due to his own genius, and not to any
extraordinary privileges obtained either by purchase or
by inheritance.

In his youth he was sent for a short time to an academy,
where he received a tolerable English education. In after
life, while contending earnestly for the faith, against a
host of opposers, he acquired, by his own efforts, a re-
spectable knowledge of the Greek language. This, with
the general information acquired by reading, is the extent
of his education. It is not, therefore, on account of what
he knows, but on account of what he is and what he does,
that he is remarkable.

He enibraced Christianity at an early age, and at first
united with the Old Christian body, or Newlights, in Vir-
ginia. Among them he commenced preaching when quite
young ; but of his ministry east of the Alleghanies little
is known.

Sometime between 1825 and 1830 he left Virginia, and
made his way — on foot it is said — to Lebanon, Warren
county, Ohio. There he prosecuted for some time the
work of the ministry ; and there, in the year 1830, he
was married to Miss Martha Verbryke.

331

332 P 1 O N E K R r K E A ( II E R S .

It appears that his conviTsiuii to the ancient gospel
was effected in the following manner : when zealously-
opposing what he supposed to be heresy, he saw, in the
" Christian Messenger," some articles on " The Plan of
Salvation," written by Elder James E.Mathes of Alabama,
and ably advocating the claims of the Reformation. There
being no opposition to these articles from any other ([uar-
ter, he determined to reply to them himself. Accordingly
he wrote his " No. 1," which was published in the Mes-
senger, accompanied by some editorial remarks, in which
he found, to his surprise, that Elder Stone had taken
sides against him, and in defense of the views of Elder
Mathes. These editorial comments on his "No. 1" were
so pointed and convincing that his " No. 2," though writ-
ten, was never published ; and in a short time Jboth he
and Elder Stone were preaching the faith which both had
once sought to destroy.

In the Spring of 1832 he came to Indiana, locating at
Milton, in Wayne county. For the support of his family
he engaged in teaching a common-school ; but for the
good of his race he continued to preach the gospel on
Lord's days, and at such other times as he had oppor-
tunity. Being charged with " Campbellism," the few
meeting-houses were closed against him ; but John
O'Kane was not the man either to conceal his own light
under a bushel, or to suffer it to be extinguished by the
proscriptive efforts of those who "loved darkness rather
than light, because their deeds were evil." Such pres-
sure only made him the more luminous, and in a little
while he became a burning and shining light — almost
the only one at that time in Eastern Indiana. Coai-
mencing in his own little schoolhouse, he rapidly extended
his appointments to others ; and wiien no house could
be obtained, he preached to multitudes of people in the
open air.

JOHN o'kane. 333

Within the same year, 1832, he crossed over into Rush
count)'', where he was employed for one year to co-operate
with Elder John P. Thompson in doing the work of an
evangelist. In this service he traversed the counties of
Rush, Fayette, and Decatur ; and his name is identified
with many churches and reformatory movements which
originated at that time in that portion of the State.

In January, 1833, he journeyed as far west as Indian-
apolis. On his arrival there he found the court-house
occupied by the Legislature then in session ; the " evan-
gelical" churches closed their doors against him; and
there was no place for holding a meeting, save in an old
log-house on Market street, which the few pei'secuted
saints had rented as a place of prayer. In this he began
and preached on three evenings in succession, the house
not accommodating one half the people who were anxious
to hear the word. In the meantime the Legislature ten-
dered him the use of the court-house on Saturday even-
ing and on Lord's day. There he had an opportunity of
speaking before judges and legislators, as well as many
of the "common people;" and faithfully did he witness
to both small and great, speaking none other things than
those which the Lord and his apostles appointed for them
to do. "The preaching," says one who heard it, "was
so different from any that had ever been heard in Indian-
apolis before — so bold, so pointed, so convincing, so
strongly enforced by the commanding voice, expressive
eye, and fine oratory of brother O'Kane — that it seemed
to carry every thing before it. All seemed spell-bound,
and many were seen to tremble under his mighty ap-
peals." This was a kind of Pentecostal occasion; for
not only was a deep and lasting impression made in
the city — or rather town — but the representatives and
strangers from the several counties, like the " devout men
out of every nation" at Jerusalem, carried with them, on

334 PIONEER PREACHERS.

their return to their homes, some lino\Yledge of the faith
as it was once delivered to the saints.

Elder O'Kane made two or three other visits to the
capital prior to the following June, at which time the
Church of Christ at that place was organized with some
twenty members.

In January, 1833, he and Dr. R. T. Brown organized
the Church of Christ at Connersville, Fayette county, to
Avhich place he soon after removed, and commenced the
publication of a monthly religious paper called " The
Christian Casket." While engaged in this enterprise he
continued to preach the gospel throughout all Central
and Eastern Indiana, occasionally making tours through
portions of Ohio and Kentucky.

In 1837 he removed to Crawfordsville, Montgomery
county, where he resided for several years, having the
pastoral care of the church in that place, and "preaching
extensively in the western and southwestern portions of
the State.

lu 1848 he returned to Connersville, and for a twelve-
month labored eflSciently in fields with which he had made
himself familiar in former years.

In 1849 he located at Indianapolis and engaged in the
book and stationery business ; still proclaiming the gospel,
however, both in that city and in many distant parts of
the State. Everywhere his labors were attended with
the most encouraging results, and to all the disciples of
Indiana his name was as familiar as household words.

About this time was conceived the project of establish-
ing the Northwestern Christian University, to meet the
educational wants of a great and rapidly increasing bro-
therhood. Into this enterprise Elder O'Kane entered
heart and soul, and to him more than to any other indi-
vidual its success is to be attributed ; for he, more than
any other, raised the money with which the magnificent

JOHN o'kane. 335

bnilding was erected, and with which the corps of in-
structors are sustained. In the Spring of 1851 he was
appointed bj the Board of Directors as a general agent
and stock solicitor ; in which capacity he visited almost
every nook and corner of the State, gathering, for the
institution, a rich pecuniary harvest, and at the same
time disseminating the good seed of the kingdom to meet
the demands of other great and good enterprises in future
times.

In 1859 he removed to Independence, Missouri, where
he has since resided, and where he is now separated from
his friends and brethren in Indiana by a wall of fire.
Consequently they have but little knowledge of his minis-
terial operations in the Southwest ; yet they occasionally
hear of his affairs — that he is a true patriot, and that he
remains "steadfast, immovable," in the work of the Lord.

It is to be regretted that, owing to the unhappy con-
dition of the country, more ample materials for this sketch
cannot be obtained. Unquestionably the subject of it was
one of the most noted reformers of Indiana ; and his his-
tory, if given in full, would be replete with good works,
remarkable incidents, and anecdotes of the choicest kind.
As for himself, he needs no historian to perpetuate his
memory. He has made his mark upon the age ; his
name is familiar to many a devout father, who will trans-
mit it, in connection with fact and anecdote, to his chil-
dren ; and thus he will be held in remembrance even to
the third and fourth generations, though not a stone should
be raised or a line written.

Elder O'Kane is physically, as well as mentally and
morally, a fine specimen of the genus homo. He is six
feet and one inch high, very straight and slender. His
fine head, covered with raven locks, sits with an air of
majesty on his square shoulders ; and beneath his high,

336 PIONEER PREACHERS.

over-arching forehead, sparkle eyes remarkably black and
piercing. He walks with an easy, don't-care gait, seem-
ingly criticising, and inwardly laughing at every thing
around him. He is certainly more like Democritus than
Heraclitus — a laughing rather than a weeping philosopher.

If his personal appearance is singular and upon the
whole prepossessing, his character is eccentric and, take
it all in all, worthy of imitation. A Phillips would find
in it almost as many antitheses and yet as much con-
sistency as he found in the character of Napoleon.

Perhaps the most striking trait is his wit, and the
anecdotes of John O'Kane, alone, would fill a volume.
His witticisms are usually mixed with the severest sar-
casm, or pointed with the bitterest irony. The following
are a few inferior specimens :

With a swaggering air an orthodox preacher once
refused to debate with him, at the same time observing
that he would gladly discuss the doctrinal issues with
Alexander Campbell or some of the great leaders of the
Reformation. Fixing his keen eyes upon him, and point-
ing his long finger at him in the style of Randolph,
O'Kane replied: "You — you debate with Alexander
Campbell ! Why if one of his ideas should get into your
head, it would explode like a bomb shell."

On a certain occasion he was to preach in one of the
many ill-constructed meeting houses with dark walls and
very small windows. As he walked up the aisle, surveying
every thing with a critical eye, he observed in an under-
tone to a brother that was with him : " Tell them to sing

'T/s darkness here, but Jesus smiles."

At another time when preaching in an old rickety
church, from the walls of which the plastering had fallen
ofl" in places, he solemnly exhorted his brethren not to

JOHN o'kane. 33T

neglect the Lord's house, at least while it was so low with
erysipelas.

A certain adherent of one of the sects once met him,
and, extending his hand, said, "Well, Brother John, I
used to think you were an unprofitable servant, but I
think differently now." "Indeed," repHed O'Kane, sha-
king his hand warmly, "that is precisely what I used to
think of you, brother, hut I have never changed my mind."

Just before he removed to Missouri, he fell in with one
of those young preachers who, in the wisdom of their own
conceits, urge the necessity of reforming the Reformation.
" Brother O'Kane," said he, "the world will not stand still
after A. Campbell dies. Luther performed a great work,
but he left something for others to do. So did Wesley ; so
we think will Campbell ; and if the Lord shall see proper to
commit the direction of this Reformation to younger heads,
be it so." "You young fellows lead this Reformation !"
said O'Kane. "As well might one think of harnessing a
lot of Shanghai chickens to a train of cars."

Another young preacher was once complaining of the
too small remuneration received for his services. " If the
brethren do not support me," said he, " I will go where I
can be supported." "When did you take the sop, brother."
inquired O'Kane, slyly alluding to the Scripture which
says that after Judas had dipped the sop, Satan entered
into him.

With all his wit and sarcasm an element of tenderness
is strangely mingled, and the effect of the combination can-
not be better described than in the words of a pious old
brother who affirms that he has seen him "laughing out
of one eye and the tears coming out of the other.''''

With a dignified and apparently proud bearing he walks
humbly before God, having never manifested a disposition
to be greatest otherwise than by faithfully performing his
duties as a servant.
29

330 PIONEER rREACIIERS.

Ordinarily approachable, and unreserved in conversa-
tion, he has the power to assume a stoical indifference to
every thing around him, whenever it seems good in his
sight.

It is in the pulpit that he exerts his principal influence
in behalf of the gospel. His commanding person, his ex-
pressive eye, his clear, strong voice, and his free earnest
gestures — all contribute to make him a most interesting
and impressive speaker. He is well versed in the Scrip-
tures, and familiar with all the dogmas incorporated into
the several creeds, upon which instruments he sometimes
lays a heavy hand. Yet after all, the effect is produced
not so much by what he says as by the admirable manner
in which he says it.

As already intimated he does not occupy a high rank
as a scholar ; and he is strongly disinclined to write for
the benefit of the public. Hence his own editorial career
was short, and his articles in other periodicals are but few.

In the course of his ministry he has been engaged in
many public discussions, in all of which he has triunijih-
antly vindicated the principles of the current Eefonuation.
As a disputant he has but few superiors.

Next after his achievements as a public speaker he has
accomplished most as an agent, or solicitor of funds for
benevolent purposes; for which office his ])lcasing address
and above all his nice and ready discernment of character
eminently fit him. Where almost any other man could
not have obtained a cent, he obtained dollars and even
hundreds of dollars.

The tact which made him so successsful in this employ-
ment, secured for himself also a more liberal support than
that which fell to the lot of most pioneer preachers.
Yet being a poor economist, and very careless in the
management of pecuniary matters, he is in his old age

JOHN o'kane. 339

one of the poor whom God hath chosen to be heirs of the
kingdom.

Having remembered his Creator in the days of his
youth, he has spent the Springtime and the Summer of
his existence in the service of the Lord. Now that the
Autumn of his days has come, and that his

" way of life
Is fallen in the sere and yellow leaf,"

the peaceable fruits of righteousness appear in ricii pro-
fusion ; and he has abundant reason to expect an exceed-
ing great reward from Him whose " eyes are open upon
all the ways of the children of men, to give to every one
according to his ways and according to the fruit of his
doings."

nOMAS LOCKIIAET.

This venerable and indefatigable servant of God was
born in Patrick county, Virginia, A. D. 1793. His father
was brought up in the Presbyterian Church, where he
vainly sought religion from early youth until he reached
his seventieth year ! At that advanced age he united with
the Dependent Baptists in Washington county, Indiana ;
was immersed by Elder Peter Wright ; and about three
years afterward went down to the grave in peace.
Through the influence of false religious teaching, a shadow
rested upon almost his whole life.

The mother of Elder Lockhart was for many years a
Baptist. From her he received his first religious impres-
sions ; and as he grew up, the articles of her faith were
zealously inculcated in his mind.

When thirteen years of age his parents removed with
him to North Carolina, where he remained until he reached
his majority. During his residence there the most of his
associates were members of the Society of Friends, among
whom he imbibed many of the views of that peculiar
people.

In the Summer of 1814, while on a visit to Ohio, he
volunteered his services in the war of 1812; and during
the following Winter was stationed at Detroit. When
liis services were no longer required by his country he
returned to Ohio, and subsequently to North Carolina.

Previous to his visit to the West he had been sent to u
common school about one year ; and on his return to
North Carolina, after the war, he again went to school for
340

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infi

mnmmm'^>vmw^)rm^'^j>

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THOMAS LOCKHART. 341

a term of three months. In this short period he acquired
the little mental discipline which he has turned to such
excellent account. He might have become a much better
scholar but for the fact that he expected to pass his life as
an humble tiller of the soil, and entertained the foolish
notion that, as such, he would never need much educa-
tion.

This being his view of life, he threw aside his books ;
and, in the Fall of 1811, was married to Polly Jessup, a
most zealous member of the Society of Friends.

Soon after his marriage he removed to the West, and
settled in Washington county, Indiana. There he found
himself in the midst of Dependent Baptists, Friends, and
a few adherents of some of the other sects. Being much
concerned as to the subject of religion, he attended the
various religious meetings held in his neighborhood, espe-
cially those of the Friends and Baptists. Indeed, from his
early youth, he had been most earnest in his efforts to " get
religion;" but it seemed that God only "laughed at his
calamity, and mocked when his fear came." As it had
been in his youth, so it continued to be in his riper years.
The teachings of neither Friends nor Baptists afforded
him any satisfactory knowledge of the plan of salvation ;
and when he appealed directly to the Lord in prayer, it
seemed that He would not answer. After a long, unsuc-
cessful conflict, he sank into the conviction that he was a
" vessel of wrath fitted to destruction ;" and from this, he
easily relapsed into absolute scepticism

At length, when his feet were almost gone, he chanced
to hear some Newlight preacher, who, though still blind
in part, understood the way of God more perfectly than
did his former religious instructors. Though their views
of conversion were much like the views of other denomi-
nations the Newlights differed from those others in that
they attached great importance to the Scriptures, and

342 PIONEER PREACHERS.

earnestly exliorted the people to seiireh them diligently,
and take them for the only man of their counsel.

Agreeably to their instructions he became, for the first
time in his life, a Bible reader, and from that book he
soon derived more knowledge of Christianity than he had
ever been able to acquire from the preachers of those
days. With David he could say, " I have more under-
standing than all my teachers, for thy testimonies are my
meditation."

In his case the law of the Lord proved to be "perfect,
converting the soul." He soon learned from the Scrip-
tures what he must do to be saved ; and in the year 1832
he publicly confessed the Saviour, and was buried with
him in baptism by Elder Lewis Comer. His conversion,
yea, his whole life, is a verification of that declaration of
James, " Whoso looketh into the perfect law of liberty,
and continueth therein, the same being not a forgetful
hearer, but a doer of the work, this man shall be blessed
in his deed." Nor can one well contemplate the long
period during which he was striving to enter in at the
straight gate, without calling to mind that other scrip-
ture which saith, " If thou criest after knowledge, and
liftest up thy voice for understanding ; if thou seekest
her as silver, and searchest for her as for hid treasures;
then shalt thou understand the fear of the Lord, and find
the knowledge of God."

The meeting at which he acknowledged the Saviour
was held near the present town of Plain field, in Hendricks
county, whither he had removed from the county of
Washington. This neat little Quaker village was not
then laid out, and the great national thoroughfare on
which it stands was but recently opened for emigrants to
the West.

On returning home from the meeting he found his wife
in great distress on account of what he had done. They

THOMAS LOCKHART. 343

agreed to refer the whole matter to the law and the testi-
mony, it being solemnly. covenanted that the one unable
to sustain his or her position, should at once embrace the
views of the other. Never, perhaps, did woman strive
more earnestly to accomplish any object, than did Mrs. L.
to convince her husband of what she verily believed a
fatal error. Often, when he unexpectedly entered the
house, she hastily slipped the Holy Bible under her apron
that he might not know that she had been preparing, in
his absence, for the next discussion. She was finally
brought to the knowledge of the truth ; was baptized ;
and continued a faithful member of the Church of Christ
until her death, which occurred in 1859.

Other strenuous efforts were made to convert him
to the Quaker faith, but he remained " steadfast, un-
movable."

On the next Lord's day after his union with the church
he took part with his brethren in prayer and exhortation.
This he continued to do on all proper occasions for
several months, at the end of which time he began to
accompany Elder John Hadley on his preaching tours,

As there were then but very few churches, they
usually preached in private cabins or in leafy groves.
Wherever they went the people gave heed to the things
which they spake, and by their united efforts many were
brought to the obedience of the faith. In their preach-
ing they earnestly opposed all human creeds, and con-
stantly advocated a union of all obedient believers on the
Bible alone.

In a short time he began to make appointments for
himself; and as early as the year 1833 he had fairly
entered into the work of the ministry. Since that time
he has ceased not to preach Jesus, and to do what he
could to bring the religious world to the unily of the
faith and of the knowledge of the Son of God,

344 P I O N K E K r R K A r H E R 8 .

About the year 1834 he was appointed by a co-opera-
tive meeting to travel as an evangelist, with John L.
Jones. Together they proclaimed the ancient gospel
throughout the counties of Marion, Hamilton, Hendricks,
and Morgan. Their views were strongly opposed, but
their labors were attentled with the most gratifying
results.

The witnessing of their success was their chief re-
ward ; for Elder Lockhart, at least, did not receive over
fifty dollars jier annum for his i^ervices. For one congre-
gation he preached once a month for three years, receiv-
ing no remuneration save a twenty-five cent Testament,
presented to him by one who, it may have been, had no
disposition to read it himself.

To support his family under such circumstances he car-
ried on a farm, much of the labor upon which he performed
by the light of the moon and stars, that he might find leis-
ure to preach the gospel. Five times in the course of his
life he has settled in the woods ; and each time added
another to the fertile fields of Indiana.

During the years 1837 and 1838 he extended his travels
into Boone and Clinton counties. There were then in
that section but few disciples and but very few churches.
Opposition was strong, yet he sowed bountifully the in-
corruptible seed, some of which fell upon good ground,
and contributed to the rich harvest that has since been
gathered in those counties.

A peculiar feature of his ministry was the holding of
what were called " Investigation Meetings," at which in-
quiries were freely made and religious views freely dis-
cussed. Through these meetings public attention was di-
rected to the word of God ; and wherever that is directly
studied, there the Reformation makes easy and rapid
l)rogress

From 1838 to 1850 he kept out regular monthly ap-

THOMAS LOCKHART. 345

pointments, and went hither and thither wherever there
was a demand for his services, or wherever there appeared
an opportunity of doing good. Hendricks county was,
however, the centre and chief field of his operations, and
his influence was scarcely felt beyond the confines of cen-
tral Indiana. Within those limits he was one of the shin-
ing lights, not brilliant but constant.

At Brownsburg, in the northern part of Hendricks
county, he has labored most, and with the best results.
When he first visited that point, about the year 1838, he
found there only about seventeen disciples, who were bit-
terly opposed by the Regular Baptists, of whom there
was a large congregation at that place. This little church
he set in apostolic order, and for it he has preached regu-
larly until the present date. Through his labors some
three hundred have been added to its number; and from
it three other flourishing congregations have derived their
origin, namely those at Clermont, Fayette, and Pittsboro.

For the church at Bellville, also, he has been the prin-
cipal preacher for nearly a quarter of a century, and yet
there are few religious teachers whose voice the people
of that vicinity will follow more readily than his. In
that congregation he has had his membership for twenty-
four years ; and in that house of worship he has enjoyed
the satisfaction of hearing every one of his children — seven
sons and two daughters — confess the name of the Lord
Jesus.

Since 1850 he has greatly extended the area of his use-
fulness, having made frequent visits to northern Indiana,
and occasional tours through Illinois, Missouri, and Iowa.

During the whole course of his ministry he has held
frequent protracted meetings, which have uniformly re-
sulted in many additions to the saved.

There is no earthly record of those whom he has turned
from darkness to light ; but the number of them is about

346 PIONEER PREACHERS.

four thousand, amoiip: whom arc many tliat are now pro-
claiming: the truth which has mailo them free.

Thus, directly and indirectly, he has done much, espe-
cially in an early day, to further the cause of the Reforma-
tion, and to entitle him, when he leaves the world, to the
grateful remembrance of his surviving brethren.

Elder Lockhart is a large, heavy-set man, of great phys-
ical power and endurance. His height is about five feet
eight or nine inches, and his weight not far from one hun-
dred and seventy-five pounds. He has dark, but not black
hair, small, keen, blue eyes, a ruddy complexion, and a
temperament highly excitable. There is an air of majesty
about his fine, large forehead, and a look of thoughtfuluess
with a shade of sadness on his face ; yet his general ex-
pression is one of cheerfulness, affability, and pleasant
humor. His "earthly house of this tabernacle" has nobly
resisted the encroachments of time, so that he is still stout
aud hearty, and but for the loss of his hair he would be, in
appearance, but little beyond the meridian of life.

Nor was nature less kind in the bestowment of his intel-
lectual than of his physical powers; but while the lattei
were fully developed by the hard labor incident to his
western life, the former received but little discipline from
the few and inferior schools of earlier days. Having been
compelled, also, to eat his bread in the sweat of his face,
while preaching the gospel without money and without
price, he has had but little time to cultivate his own mind,
or store it with many facts save those which are connected
with the great scheme of man's redemption. Still he has
a sound, well-balanced mind, and a thorough knowledg<^
of the Scriptures, of which an almost incredible number
of passages are stored away in his capacious and retentive
memory.

He is simple and industrious in his habits ; plain and

THOMAS LOCKHART. 347

old-fashioned in dress and manners. Ready in conversa-
tion, and equally at home in the humblest cabin or in the
society of the more wealthy and refined, he is very highly
esteemed by all that know him, while in the eyes of many
there has not risen a greater than " Uncle Tommy."

Fpon his Christian character there is no serious stain.
In the beautiful words of Job, he has put on righteousness
and it has clothed him ; his judgment is as a robe and a
diadem. On this account his words have great weight,
and unto him — as they did to the man of Hz — men give
ear, and wait and keep silence at his counsel. With
respect to his special admirers it may be further said, that
" after his words they speak not again, and his speech
drops upon them. They wait for him as for the rain, and
open their mouth wide as for the latter rain." Job xxix.

As a public speaker he occupies no mean rank among
the men of his day. His ideas present themselves promptly ;
and his language is copious, though frequently inelegant
and in rebellion against the laws of syntax. He is not a
calm, logical reasoner, but an earnest and desultory de-
claimer. He has a powerful voice of extraordinary com
pass, and the words come sounding from his great, heaving
chest, like the hollow utterances that escape from a vol
cano. The chief source of his oratorical power is his
excitable nature — ^his ability to throw his whole soul into
his delivery and electrify his hearers. This he frequently
does ; and, except at the beginning of his discourse, his
manner is vehement throughout. He superabounds in
quotations from Scripture, both relevant and irrelevant,
and on this single account he is placed, by many, high
above other workmen who better divide the word of truth.
Nor is he satisfied with the written statements of the
inspired witnesses. He authoritatively summons Paul
and Peter into the presence of the congregation, and has
them repeat their own words, which — he proceeds, in like

348 PIONEER PREACHERS.

manner, to show — precisely agree with the testimony of
James and John. As he proceeds with the examination
of his witnesses he becomes more and more excited, his
voice ascends to a higlier pitch, his feet become restless,
his arms, even to his fingers' ends, twitch convulsivelv, the
blood seems starting from the great veins upon his fore-
head, and, before he sits down exhausted, it is strange if
some are not saying in their hearts, 3fen and brethren
what shall we do ?

Though himself untutored, he has ever been a fast friend
of education. He has done much by way of encouraging
young men to qualify themselves for useful and honorable
positions in life ; and he has done what he could to pro-
vide for the mental culture of his own sons. All are
qualified for the pursuits of agriculture and commerce ;
some have gained admission to the legal and medical pro-
fessions ; and one graduated at the N. W. C. University,
and now holds a position to which he was appointed by
the President of the United States.

Though he has passed through many dark seasons, he
is now realizing the promise, " at evening it shall be
light." His children, once a burden, now a support to
his declining years ; his physical wants, once neglected,
now well supplied by faithful brethren ; and the cause of
God, once persecuted in the hands of a few uneducated
defenders, now triumphing gloriously in the hands of a
w^ell-disciplined host ; he is able to say, with the aged
Simeon, " Now letted Thou thy servant depart in peace,
for mine eyes have seen thy salvation."

^f«tutut^j5^>>>)>)i^n>i>>>i^T5tnn>>n>n)n

T?!d''tT\* He

;aiher, Joiiu "vvrighi,

I

^

350 PIONEER PREACHERS.

religious character seem to have been made on his mind
in childliood or youth.

At a very early age he was married to Miss Sarah
Sheets, after which ev^cnt he put away many youthful
follies and became more sober-minded. From this state
of mind the transition was easy and rapid to a state of
religious anxiety which induced him to attend the meet-
ings and listen to the teachings of the several denomina-
tions. Id so doing he well nigh made shipwreck of his
faith on the fatal rock of doctrinal diversity.

He had been taught that it M-as the part of charity to
believe all men sincere in their religious views and candid
in the statement of their respective experiences. There-
fore his confidence in religion was severely shaken when
he heard men earnestly endeavoring to inculcate doctrines
as opposite as the poles, and all, at the same time, claim-
ing to be directly called and specially qualified by the
Holy Spirit. He could not believe that the Spirit of God
inspired such contradictory doctrines ; therefore he con-
cluded that those who honestly professed to have been
specially called and qualified, were the victims of a delu-
sion ; and if they were, so, perhaps, were all believers.

When witnesses in earthly courts have already contra-
dicted each other times without number, their testimony
is good for nothing when they chance to agree upon a
single point. So when these opposing sectaries agreed
in witnessing the blessing to be obtained at the "anxious
seat," Elder Wright believed them not, and consequently
resisted all the tearful entreaties of his friends, who would
fain have seen him at that place of prayer. The religious
leaders in those days did not seem to think that the sin-
ner's path of duty terminated at the "mourner's bench ;"
])ut at that point it became so obscure that it could scarcely
be discerned even by the spiritualized eye of the called-
and-sent preacher. In allusion to this fact Elder Wright

JACOB WRIGHT. 351

is wont to say, in his plain style : " The preachers wanted
us sinners to do isomething in order to be saved ; but neither
they nor we could ever clearly understand what that
'something' was." But for these difficulties he would, no
doubt, have obeyed the gospel long before he did ; and it
is probable that he never would have obeyed it had not
those dark places been illuminated by the dawning light
of the Reformation.

Finally, however, he heard some enlightened preacher
observe that "man's duty is simple and may be narrowed
down to two points, faith and obedience. This remark
directed his mind to something tangible ; and it was not
long until both he and his wife were immersed, in humble
submission to the will of the Lord.

They united at once with the congregation of Free-will
Baptists at Blue River, which church had been organized
by his father on the apostolic foundation, and which, with
all the surrounding Baptist churches, came into the Refor-
mation at the time of the great union effected soon after
between them and the Reformed Silver Creek Association.

He immediately began to take part in the meetings for
public worship; and in a short time it was whispered
about that he ought to preach the gospel. But to this
he was firmly opposed ; for his father's experience had
taught him that the minister's life is one of severe trial.

While this matter was pending, he met with a severe
affliction in the loss of his wife. She died of consumption
in the Summer of 1832.

Humbled by this sad dispensation of Providence, and
seeing the fields on every hand "ripe for the harvest," he
yielded to the importunities of his friends, and resolved
to devote his life to the service of the Lord. On the
third Sunday in August, 1832, he was ordained to the
work of the ministry.

He was at that time in feeble health, and was thouoht

353 PIONEER PREACHERS.

to be in the first stage of consumption ; but he continued
to preach the word with all the energy he could command,
his labors being crowned with some success, and his
health being finally restored.

On the last day of March, 1833, he was married the
second time, to Rachel Denny, who has been, and still is,
a faithful helpmeet in the gospel.

In May, 1834, he removed to Martinsburg, where he
entered into the cabinet business His cabinet shop was
also, per necessity, his theological seminary. He used to
keep a Bible on his work-bench ; and while resting he
would read a few verses on which to reflect while he plied
his tools. In this way he acquired much of that thorough
knowledge of the Scriptures, for which he is now noted.

While prosecuting his worldly business he did not neg-
lect the "great salvation." From the very first, his Sundays
w^ere regularly employed in the Master's service ; and each
succeeding year the area of his operations was enlarged,
his influence increasing in a direct ratio.

During a portion of the year 1838, he preached monthly
for the congregation at Coffee Creek ; and through his
efficient labors the church increased from forty to -over
one hundred members. In the year 1839 he immersed
about five hundred persons, and about four hundred the
year following. Not all of these, however, were enlisted
under his preaching alone ; for he travelled much in com-
pany with his father, Jesse Mavity, Mordecai Cole, and
the Littells — John T. and Absalom.

Among other important achievements of the year 1839
was the organization of the churches at Driftwood and
Brownstown — churches which still continuetoenlarge their
borders, and through the instrumentality of which, many
a "mouldering heap," in the cemeteries hard by, will give
up its inmate at the first resurrection.

JACOB WRIGHT. 353

These years — from 1838 to 1840 — were the most suc-
cessful of his whole ministry.

At the close of this period his usefulness as a preacher
was seriously impaired, and for a while entirely destroyed,
by his becoming entangled in the affairs of this life. By
close economy and hard labor in his cabinet shop he soon
acquired considerable means, which he invested in a steam
flouring mill. In this enterprise he had a partner to whom
he intrusted the management of the business, while he,
for the most part, gave himself to the word. Under this
arrangement the firm became involved in debts ; and the
great financial crisis of 1840 coming upon them, in that
situation, rendered them completely bankrupt.

Up to that time his preaching had been almost gratu-
itous, having received only dihouijifty dollars during the
last six years of his ministry. He, therefore, had no reason
to look in that direction for pecuniary aid.

Under these circumstances, and in view of the com-
mandment to " provide things honest in the sight of all
men," he determined to quit preaching, and labor with
his hands, at least until he could pay off all his debts.
Accordingly he went to work as a house-carpenter, and
by extraordinary exertions was fast liquidating the claims
against him.

But the brethren, especially those of Jackson county,
were unwilling for him to abandon the evangelical field.
They held that such a course on his part would either
produce the impression that his faith had been shaken, or
reflect upon his brethren for not giving a more liberal
support to one who had made so many sacrifices and
manifested so much zeal in the work. Therefore the
churches at Driftwood, Brownstown, Pea Ridge, and
Indiana Creek, met "in co-operation," and agreed that if
he would resume the preaching of the word, as evangelist
of Jackson county, they would remunerate him sufiiciently

354 PIONEER PREACHERS.

to enable him to continue the payment of his debts. To
this agreement he became a party ; and since that time
— October, 1841 — he has been (save one year) continually
before the public as a minister of the gospel.

From his journal of proceedings for the year 1842 it is
ascertained that he preached for the four churches above-
named, and also at Friendship, Leesville, and Leather-
wood, in Lawrence ; Coffee Creek and Paris, in Jennings;
Sand Creek and Columbus, in Bartholomew; Harrods-
burgh, in Monroe ; and Canton, in Washington county.
The record also reveals the fact that during the year two
hundred and seventy-eight persons were added to these
several churches.

He continued his labors in Jackson until the Fall of
1844, during which time the disciples in that county
were greatly multiplied. At other points also he held im-
portant meetings, among which was one at Mill Creek, in
Washington county, where fifty-five were added under his
preaching alone.

His health failing in the Fall of 1844, he removed to
Salem, where he was employed during the year 1845 as a
clerk in the dry-goods establishment of J. B. Berkey.

When he entered the ministry the second time in 1841, he
determined to seek some further scholastic attainments —
at least to acquire the art of using with propriety the
English language. Therefore when he engaged to preach
for the churches in Jackson county, he also made arrange-
ments to spend a portion of his time in a school taught
by a brother Richard Fisher. His main study was Kirk-
ham's Grammar, with which he became quite familiar. He
also acquired some further knowledge of the subject by-
attending the lectures of Dr. H. T. N. Benedict, of Bloom-
ingtoH, who was traversing the country as a teacher of
the English language.

Subsequently he fell in with a brother Xewton Short,

JACOB WRIGHT. 355

bj whom he was induced to begin the study of Greek.
In order to encourage him, his patron gave him a Greek
Testament, grammar, and lexicon, and also taught him
the alphabet. After this humble beginning he continued
for two or three years to wrestle with the declension of
nouns and adjectives, and to grope his way slowly through
the labyrinth of the verb. He obtained all the information
he could from every scholar he chanced to meet ; and aside
from this he had no assistance until he removed to Salem
in 1844. There he placed himself for a few months under
the instruction of Prof John I. Morrison, formerly of the
State University ; and by this means he was enabled to
read the original text with tolefable proficiency.

Only a few years ago he began the study of Hebrew,
which subject, like the Greek, has been pursued under
many difficulties and mainly without a master. He does
not profess to be proficient in either language, but he has
learned a sufficiency of both to be able by means of his
lexicons to determine in most cases the true meaning of
the Scriptures. Thus it appears that he has pursued an
irregular course — not thorough by any means, but sur-
passing in length even the curriculum of the German
Universities 1

On the first of January, 1846, he resumed his labors
in the ministry, engaging to preach for the churches at
Greensburg, Milford, Clifty, and Clarksburg, in Decatur
county. These congregations he found in a weak, luke-
warm condition ; but at the end of two years he left them
zealous, prosperous, and happy. While employed in De-
catur he also reached over into Franklin county, where he
organized a church of some forty members. This was
in a community previously under the influence of the
United Brethren, several of whom entered into the new
organization.

In the Spring of 1848 he commenced preaching monthly

356 PIONEER PREACHERS.

for the churches at Salem, and New Washington, Chirke
county, reserving the reniaintler of his time for holding
protracted meetings at various points. For the space of
three years he successfully served the church at New
"Washington. With the exception of one year he has
preached one-fourth of his time at Salem since 1848.
During this long period the church has passed through
many vicissitudes, has experienced many expansions and
contractions ; but it still listens with unabated interest to
the instructions of its long-tried pastor.

In March, 1851, he held a meeting, in New Albany,
which resulted in several additions, and gave such satis-
faction to the congregation that they employed him to
visit them once a month for one year. During the next
year he preached for them three-fourths of his time, and
half his time during the year following. In the three
years about one hundred and twenty-five were added to
the congregation, which was otherwise greatly strength-
ened.

In the meantime he also organized a new church at
Georgia, on the Ohio and Mississippi Railroad. This
w^as composed largely of those who had formerly been
Baptists.

During the years 1855-56 he served the churches at
Milroy, in Rush, and Clifty, in Decatur county.

In November, 1858, he returned to his old field of
labor at Driftwood, where he has since continued to
preach once a month Through his zealous ministry
nearly the whole community have been converted to the
faith of the gospel.

About this time a rather remarkable meeting took
])lace at Courtland, Jackson county. The Methodists,
Baptists, and Disciples of that locality had united their
means and erected a union meeting-house. All parties
claiming a share in the dedication. Elder Wright was

JACOB WRIGHT. 357

invited to represent the Christian element on that occa-
sion. Arriving at the appointed time, and finding that
the building would not be completed for several days, he
determined to have a few valedictory exercises in the old
house of worship. He accordingly delivered four dis-
courses on the subject of Christian Union, at the conclu-
sion of which one of the class-leaders arose and expressed
his determination to embrace the Reformation. He
paused long enough, however, to deliver a powerful ex-
hortation to the members of his class, about twenty of
whom — all but one or two — took their stand with him
on the Bible alone. Thus, while the workmen were
finishing the union house, Elder Wright, as a workman
that needeth not to be ashamed, was preparing a united
people to occupy it ! Through the increased moral power
resulting from this more perfect union, not less than forty
or fifty others were brought into the heavenly family
before the close of the meeting.

But it is not designed to enumerate even a tithe of the
meetings which he has held with signal advantage to the
cause of reform ; and perhaps those already referred to
are sufficient to illustrate, with justice to himself, the
manner in which he has been employed, and the success
that has attended his efforts for the last thirty years. A
line indicating all his travels would pass through, at least,
the counties of Decatur, Rush, Franklin, Bartholomew,
Jennings, Johnson, Morgan, Monroe, Owen, Lawrence,
Jackson, Martin, Washington, Jefferson, Floyd, Greene,
Davis, Sullivan, Clark, Scott, Orange, and Harrison.
Indeed, his field has embraced almost the whole of
southern or southeastern Indiana, which district he has
traversed again and again ; for it has been his custom not
only to plant, but also to revisit and confirm. He has
organized many new churches, set up many altars that
had fallen down, and, from the data at hand, the number

358 PIONEER PREACHERS.

of his proselytes cannot be much less than five thou-
sand.

But Elder Wright has rendered important services in
another department. He is emphatically "the disputer" —
if not "of this world," at least of the State of Indiana.
It is as a debater that he has especially distingui.shed
himself, though he was a weak opponent in tlie beginning.
In a l)rief sketch like this, his numerous discussions can-
not be dwelt upon ; but justice demands that they shall,
at least, be enumerated as follows :

1. His first was with a Methodist preacher by the name
of John Bailes. It occurred at Martinsburg, about the
year 1835.

2. His next debate, which was on slavery, also took
place at Martinsburg, in 1836. His opponent was one
Dr. Suggs, an Englishman, who is said to have had a
liberal share of the braggart spirit for which his country-
men are remarkable. In this respect Elder Wright was
also fully up to the American standard ; and conscious of
Yankee superiority and the justice of his cause, he ac-
cepted the disadvantage of affirming a negative, viz., that
"American slavery is not according to the revealed will
of God." This he was compelled to do, or be reproached
with " backing out ;" for the Doctor, with genuine English
obstinacy, insisted upon the proposition in that form as a
sine qua no7i. The moderators decided in favor of freedom.

3. At the same place and within the same year, he had
a sharp engagement with a Mormon apostle, by the name
of Emmet.

4. His next collision with one of the contrary part was
at Brownstown, Jackson county, in 1839. It was an in-
significant, extempore aflair, in which he was opposed by
the Rev. Philip May, of the M. E. Church.

5. This was followed by a regular discussion with a
Methodist preacher hy the name of Walker. The subjecta

JACOB WRIGHT. 359

discussed were, " The Influence of the Holy Spirit in Con-
version and Sanctification," "Infant Baptism," and " Im-
mersion." The debate began at Leesville, Lawrence
county, August 1st, 1842, and continued three days. Be-
fore leaving the ground, Elder Wright immersed twenty-
two ; and before the approach of Winter he immersed
more than one hundred and fifty in that immediate vicinity.

6th. On the 27th of June, 1843, he met Erasmus Man-
ford, the Universalist editor, in a discussion which took
place at Columbus. On this occasion, his antagonist had
the advantage of him in education and experience ; and
it is the part of candor to express the opinion that the
result was against him.

Y. In the Spring of 1846, and near Clarksburg, Deca-
tur county, he had a sharp but irregular contest with the
Rev. Williamson Terrell, a Methodist itinerant. The
substance of this debate, with the causes that led to it,
has since been published by Elder Wright, in a pamphlet
of sixty-six pages.

8. In October, 1848, he debated five days with Mr.

• Foster, (Universalist,) at New Washington, Clark

county. This time he was more successful than in his
former discussion of Universalism. At the close he im-
mersed about fifty persons ; and it is said that " the final
holiness and happiness of all mankind" was not again
preached in that place for several years.

9. His ninth engagement was at Salem, in 1850, with
a travelling phrenologist, who, in harmony with thai
whole race, was inculcating infidel sentiments.

10. From the 2d to the 10th of August, 1859, he de-
bated, at Palmyra, with Dr. E. E. Rose, (Methodist,) on
the following ten propositions :

First. Does the Holy Spirit ever operate, in the convic-
tion, conversion, or sanctification of a person, apart from
the revealed or written word of God ? Affirmative, Rose.

860 PIONEER PREACHERS.

Second. Did the baptism of the Holy Spirit cease with
the death of the apostles ? Affirmative, Wright.

Third. Has the Church beeu one and the same under
both the Old and New Testaments, and children of be-
lieving parents entitled to membership and baptism there-
in ? Affirmative, Rose.

Fourth. Is immersion the one only apostolic baptism ?
Affirmative, Wright.

Fifth. Is sprinkling or pouring apostolic baptism ?
Affirmative, Rose.

Sixth. Is immersion a necessary condition of justifica-
tion or pardon ? Affirmative, Wright.

Seventh. Is the Methodist Episcopal Church, as such,
a part of the Church of Christ ? Affirmative, Rose.

Eighth. Is the Church of Christ, which is frequently
called "Campbellite," in its organization and form of gov-
ernment, the Church of Christ ? Affirmative, Wright.

Ninth. No church or council has a right to make a dis-
cipline or creed for the government of the Church of
Christ. Affirmative, Wright.

Tenth. Is it the will of God that all Christians should
be visibly united in one body ? Affirmative, Wright.

11. In 1860 he again debated with Dr. Rose, at Worth-
ington, Greene county. The propositions were almost the
very same.

12. In November of the same year he had a discussion
with Nathan Ilornaday, at North Salem, Hendricks county,
on the following propositions :

First. Has the kingdom of God, spoken of by Daniel,
ii. 44, been set up or organized ? Affirmative, Wright.

Second. Does the soul of man survive the death of the
body, and remain conscious after the death of the body ?
Affirmative, Wright.

Third. Do the Scriptures teach that the "everlasting

JACOB WRIGHT. 361

punishment" of the finally impenitent will be utter extinc-
tion ? Affirmative, Hornadaj.

13. His last public debate, in which he was opposed by
Rev. T. S. Brooks, (Methodist,) began August 1st, 18G1,
and continued seven days.

Thus ends the long chapter of his public discussions,
which, in connection with what precedes it, will exhibit
to the reader the part which Elder Wright has performed
in the current Reformation. For thirty years he has en-
dured "hardness as a good soldier of Jesus Christ;" and,
through the kindness of the Heavenly Father, he still
stands upon the walls of Zion, clad in the full armor of
God, and brandishing with a strong arm "the sword of the
Spirit."

Elder Wright is a small, sinewy man, black-haired,
black-eyed, and of a rubicund complexion. His form, his
features, his dress, his gait — every thing about him indi-
cates that he is, in a good sense, a husy-hody, a man of
deeds, as well as pretensions not a few.' He is never
weary in well doing, and whatever his hands find to do he
does with his might.

His mind is well-balanced and well-informed, especially
upon theological subjects. He sees a point readily and
clearly, and reasons forcibly from cause to effect. In
phrenological terms firmness is large, combativeness larger,
self-esteem lai-gest.

He is rather original and profound in his mental opera-
tions, hence the fact that he has preached for the congre-
gation at Salem during the past sixteen years, without
exhausting his intellectual resources. He is far from be-
longing to that class of preachers who deliver a few dis-
courses with great effect, and after that have no more that
they can do.

His manner of preaching is plain, straightforward, en-
31

362 PTONEER PREACnERS.

ergetic, authoritative. He speaks with tolerable fluency,
yet he is not rich in language ; and his gestures are im-
pressive rather than pleasing. He deals exclusively in
facts, and carries his point by sheer force of logic. Though
not harsh and repulsive in his elocution, yet he is destitute
of pathos, and ordinarily incapable of delivering a touch-
ing exhortation.

In debate he is prompt, discerning, perfectly candid, and
mild even to a fault; therefore he contends more success-
fully against an able opponent than against a deceitful
quibbler. From the number of public discussions in which
he has been engaged, it would be inferred that he is not
only combative, but habituall}- aggressive. Such, however,
is not the case ; for in the most, if not in all of his regu-
lar debates, he has been the challenged party.

In the world as in his profession, he shows "uncor-
ruptness, gravity, sincerity." Though in every respect a
positive man, yet he is humble, frank, affable, and there-
fore popular, especially among the common people.
Wherever he has gone preaching he has a host of friends,
with whom his example avails not less than his precepts.

Poor in this world's goods, yet rejoicing in prospect of
a heavenly inheritance, he still proclaims the glad tidings
of salvation, resolved to devote the remainder of his days
to the advocacy of the princii)les for which he has so long
plead, and which he is fully persuaded will eventually pre-
vail over the whole earth.

^-~

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±

little Wav into thr. >??rnb(ili<

364 PIONEER PREACHERS.

The circumstances surrounding liim were equally un-
favorable to moral and religious culture. It was only
occasionally that a Methodist itinerant left an appoint-
ment in the neighborhood ; and the nearest Baptist church,
of which both his parents were members, was ten or twelve
miles distant — entirely beyond his range. At a distance
of three or four miles there was a Society of Friends,
whose meetings be frequently attended, but without once
hearing a discourse exceeding five minutes in length.
His religious training devolved, therefore, on his parents,
by whom he was thoroughly indoctrinated according to
the creed of the Calvinistic Baptists.

In the course of a few years a couple of Baptist mis-
sionaries established a station at his fatlicr's house ; and
from that time he heard one or more of the " five points"
expounded every month. Under this preaching several
persons professed to have " obtained a hope," and among
the number was Carey Smith, the eldest brother of Butler K.
These fresh recruits, together with a few old soldiers of
the cross — nine in all — were organized as a " Baptist
Church of Jesus Christ," which was christened " Bethle-
hem." William Smith, the father of B. K., was made
deacon, and Carey was ordained as pastor, with license
" to preach and exhort wherever God in his providence
should cast his lot."

Thus a church was brought near to Elder Smith, but
from the gospel he was as far removed as ever. He strove
to enter in at the straight gate, but all his efforts were
ineffectual. By constant exertion he worked himself into
the belief that he had obtained what bis parents and
brother denominated a "trembling hope;" but his "ex-
perience" being unsatisfactory, his " hope" was evanes-
cent. He finally reached the following conclusions, which
are stated in his own language :

1. That I was one of the non-elect. Such being the

BUTLER K. SMITH. 365

case, the present life was all I could promise myself any
enjoyment in ; consequently the less I thought about a
future state the better.

2. If I was of the elect the Lord's time for effectually
calling me had not yet come ; consequently any effort, on
my part, to forestall the divine arrangement would be
useless, if not sinful.

3. That the whole matter of religion was but a farce,
gotten up by priest-craft to gull the superstitious and
weak-minded.

Such being his convictions, the Bible was laid aside,
and Burns' Poems became his favorite pocket companion.
In " Holy Willie's Prayer," "Kirk's Alarm," "Ordination,"
and " Holy Fair," he specially delighted, because of the
clear light in which they exposed the absurdity of the
Calvinistic theory. A decent self-respect and the early
counsel of his parents kept him from descending to gross
immoralities ; but, for a long while, the fear of God was
not before his eyes.

In the Fall of 1823 or '24 his brother Carey, mounted
on a sorry nag and an old w^eather-beaten saddle, set out
on a preaching tour through Kentucky and other Southern
States. In Kentucky he fell in with "The Christian Bap-
tist," with which he was so well pleased that he ordered
two copies of the work, as far as published, to be sent to
Indiana, one to his own address, the other to that of his
father. Thus his apparently unpromising mission was
the means of introducing the primitive gospel and the
ancient order into Wayne and other counties of Eastern
Indiana.

He lived to see many churches grow up under the
labors of himself and others. Finally he went on a mis-
sion to the South, under the special patronage of Elder
A. Campbell, and fell a victim to the Southern climate
soon after reaching his field of labor. He died at Fayette,

366 PIONEER PREACHERS.

Miss., on the 2Tth of January, 1841, in the forty-first
year of his age, and about the eighteenth of his ministry.
He was among the very first of the pioneer preachers of
Indiana, but his career was of short duration, and confined
to the day of small things.

By the reading of the " Christian Baptist," Butler K.'s
objections to Christianity were removed one by one.
Gradually the fog of false teaching and consequent skep-
ticism rolled away, and he saw once more the water of
life, with full assurance that he might approach and par-
take freely. But on the principle embodied in the old
adage, "A burnt child dreads the fire," he approached
very slowly and cautiously. It was not until the Spring
of 1832 that he obeyed the gospel, being baptized some
six miles southwest of Indianapolis, by an aged and semi-
reformed Baptist preacher by the name of William Irvine
— alias "Uncle Billy."

Prior to this event, however, some changes worthy of
note had taken place. For the purpose of establishing
themselves in the business of blacksmithing — which trade
was a kind of heirloom in their family — he and his bro-
ther Carey had removed to Indianapolis, at which place
they arrived on the 1st of February, 1829; and, on the
Itth o£ November, 1831, he had married Miss Sarah
Bristow, the third daughter of Peyton Bristow, Esq., of
Marion county.

At the time of their removal to Indianapolis, there was
at that place a Baptist church, which had reported itself
to the " Christian Baptist" as reformed ; but it was still
so far from the ancient order that Carey Smith refused to
unite with it, and attached himself to a congregation in
the country designated by the significant name of Liberty
church. At the period of Butler K.'s immersion, the said
Liberty church was arraigned before the Indianapolis
Association on the charge of heresy, and the so-called

BUTLER K. SMTTH. 367

Reformed church was taking an active part in the prose-
cution. Therefore the little church which was organized
in the " Bottom," (or six miles from town on the BluflF
road,) and of which Elder Smith and his wife were ori-
ginal members, did not report itself to the Association,
but assumed an independent form of government, adopt-
ing the New Testament as its constitution or creed. They
also recognized the principle of weekly communion ; and,
as far as they understood it, conformed in all things to
the order observed by the primitive churches. In this
faithful little congregation he retained his membership
until the 12th day of June, 1833, on which day was organ-
ized "The Church of Jesus Christ at Indianapolis, Indi-
ana.'''' The organization was effected at the house of a
brother Benjamin Roberts, Peter H. Roberts and John
H. Sanders being chosen as the first overseers.

When the disciples met together on the next " first day
of the week to break bread," not an officer of the church
was present. But there were a faithful few who were
not ashamed of the gospel ; and there were quite a num-
ber of spectators, anxious to see how those " Campbell-
ites" would conduct a meeting without a preacher.

For a while it was conducted in the most approved
Quaker style. Not one of the members present had ever
spoken in public, and every one's "tongue seemed to
cleave to the roof of his mouth." When the suspense
became intolerable. Elder Smith went forward, took up a
collection of Baptist hymns — there was then no Christian
hymn-book — and began to search for a suitable song.
The prayer that he was soon to make in public was press-
ing with mountain weight upon his mind ; and, fearing
that he might make a failure, he selected the familiar
hymn beginning with a definition of prayer especially
favorable to him on that occasion, viz. :

368 PIONEER PREACHERS.

" Prayer is the soul's sincere desire,
Uttered or unexpressed."

This hymn he read and lined out as it was sung, .thinking
by that means to throw off his embarrassment before the
arrival of the critical moment. But the last stanza being
ended, his heart failed him, and he sat down, overwhelmed
by a sense of dizziness and blindness. One or two other
brethren attempted to lead in the exercises, but each and
all failed precisely where Elder Smith had failed. Thus
the first meeting adjourned, the loaf being unbroken, not
a single prayer having been offered.

This mortifying failure taught the disciples that elders
and deacons alone M'ere not to be depended upon ; but that
it was the duty, as well as the privilege, of all, "to ofi'er
up spiritual sacrifices acceptable to God by Jesus Christ."
Realizing this, and seeing clearly that the church would
go to ruin if such abortive meetings were permitted to
recur, Elder Smith added to his faith courage, and at once
stepped forward into the front rank of that little faltering
band.

To obviate the difficulty growing out of the absence of
the officers, two more elders and as many additional
deacons were appointed. Of the latter, Elder Smith was
made one ; though he still retained the office of sexton —
sweeping, warming, an dilluminating the old school-house,
which was the pro tempore "Christian chapel." Ever
faithful and punctual in his attendance, he gave the sacred
emblems to the disciples ; and in the absence of all four
of the elders, he officiated at the table.

In a short time he became one of the overseers of the
congregation, which position he occupied until Elder L. H
Jameson was installed as pastor of the congregation, in
October, 1842. At that time Elder Jameson was ordained
as an evangelist, Ovid Butler as bishop, and some three

BUTLER K. SMITH. 369

Other brethren as deacons. His last official act, as an
elder of that congregation, was to preside over the Pres-
bytery which officiated on that occasion.

Shortly afterwards he was himself ordained as " an
evangelist at large;" and thus released from all personal
responsibility as to the management, government, and
edification of the Indianapolis church.

In his watchful care over that congregation, and his
zealous efforts to extend its borders, he had greatly neg-
lected his own business, and had consequently lost very
much of the liberal patronage he once received. More-
over, his location at that central point, and his position
as elder of the church at the capital, enabled him to form
but too many acquaintances, and constrained him to
receive but too many calls from his brethren in different
parts of the State. His house was for many years a
Disciples' Inn, and his stable was usually well filled with
horses not his own.

Owing to these combined causes he became greatly
involved in debt ; and finally had to dispose of his town
property (that would be a fortune to him now) at a great
sacrifice, and remove to a farm several miles in the country.
There he worked hard to retrieve his former losses ; and
in the course of a few years, frowning poverty was suc-
ceeded by smiling plenty. During these years of severe
manual toil he did not wholly forsake the word of life ;
but on almost every Sunday he rode away from one to ten
miles, preached one or two discourses, and returned the
same day.

Early in the year 1849 he was solicited by the co-ope-
ration meeting to evangelize in the county of Johnson.
This call he accepted ; and, in April, entered into his new
field at a salary of three hundred dollars per annum. The
principal churches composing the " co-operation" were at
Franklin, Mount Auburn, Edinburg, and Willi amsburgh.

3T0 PIONEER PREACHERS.

For these, and in destitute places, he labored with such
success, that he was employed to evangelize another year
in connection with Elder Ara HoUinfrsworth.

Anxious that he should devote his whole time and
attention to the work of the ministry, his brethren, at the
commencement of the second year, urged him to lease out
his farm for a term of years, at the same time making
him verbal and indefinite promises of a liberal support.
Yielding to their requests, and abandoning the farm — his
only sure base of operations — his supplies were soon cut
off; and by the close of the year he found himself reduced
almost to absolute want. But this return of financial
embarrassments only exemplified still further the apostle's
declaration that "all things work together for good to
them that love God." By the irresistible force of circum-
stances he was compelled to visit other and distant points,
where he hoped to find more liberality, and at least equal
opportunities of doing good. In this way he made him-
self known to many brethren who, perhaps, would never
have heard of hira had he continued a successful tiller
of the soil. Thus his area of usefulness was widely
extended ; and he was forced to fulfill the hitherto un-
fulfilled conditions of his commission as "evangelist at
large. "

Though his labors were arduous, he fared sumptuously
every day, and so far as himself was concerned he could
have enjoyed this itinerant service very well. But every
dainty morsel was robbed of its relish by the recollection
that his wife and children were subsisting on the cheapest
and coarsest fare ; and as he sat by the fireside of the
thrifty farmer — father, mother, sisters, brothers, all pre-
sent, the happy circle unbroken — his mind was filled with
sad thoughts of a very dilTerent scene beneath his own
distant roof. But remembering the words, " He that
loveth S071 or daughter more than me is not worthy of

BUTLER K. SMITH. 3*Il

me," he sustained the cross, and continued to point the
people to Him whom, for their sakes, the cross sus-
tained.

Having spent some two years in these desultory labors,
he was invited to take the pastoral charge of the congre-
gation at Harrison, in Dearborn county. This call he
accepted, and removed to Harrison in the Spring of
1853. The congregation at that place gave him three
hundred dollars for half his time, and two churches in
Kentucky gave him the same amount for the remainder.
Thus he received a salary of six hundred per annum,
which was more than sufficient to supply the temporal
wants of his family. At this point he spent two of the
happiest years of his life, the success of the gospel being
not the least cause of his rejoicing.

In May, 1855, he returned to his farm near Indianapo-
lis, where he has continued to reside. From that time to
the present he has preached regularly for some two or
three congregations, and has gone hither and thither
throughout Central Indiana, preaching the gospel of the
kingdom, establishing new churches, edifying old ones,
healing dissensions, and provoking to love and good
works.

In addition to his preaching he has exerted a considera-
ble influence, and become somewhat distinguished as a
writer. He wields a vigorous pen, which, for the last
fifteen or twenty years, has been industriously employed
in contributing to the various Christian periodicals.

He is now, and has been from the beginning, a puiic-
tual and working member of the Board of Directors of
the N. W. C. University. He also acts a prominent part
in the management of County, District, and State Meet-
ings; and is well known as a true friend of education, an
active and liberal supporter of missions, both home and
foreign, and of every institution, human or divine, which

3T2 PIONEER PREACHERS.

tends to the physical improvement, mental illumination,
or spiritual elevation of his race.

Of the personal appearance of Elder B. K. Smith, no
written description is necessary. By one glance at the
portrait accompanying this sketch, the inquirer will ob-
tain a better idea of that than it is in the power of words
to convey. Like the ancient Eli, he is " an old man and
heavy." He has too much sound sense to attempt to
adorn such a person as his with fine clothes ; therefore he
dresses in very plain style, his main object being to give
the respiratory organs full play, and to guard against the
suffocating effects of heat.

His mental machinery is not of the most ponderous
kind ; but his inexhaustible supply of physical force runs
it at a furious rate. Impelled by this bodily vigor, his
mind easily surmounts obstacles which would be insuper-
able to a superior intellect inhabiting a frailer tenement.
But the Lord has given him more than one talent, though
he may not have given him five. Such are his abilities,
natural and acquired, that when the Master comes to
reckon with his servants, he may truly say, " Lord, thou
deliveredst unto me two talents ; behold, I have gained
two other talents besides them." He is a bold, original
thinker, who attempts the solution of the most intricate
problems in theology, and who usually throws some addi-
tional light on subjects the most difficult to elucidate.

He is an edifying, stirring speaker — fluent, impressive,
and oft-times affecting even to tears. His voice is deep
and powerful, but under perfect control ; his gestures are
natural, and therefore api)ropriate ; his countenance glows
with animation ; and his whole manner is so earnest as
to force upon his hearers the conviction that " from the
abundance of the heart the mouth spcaketh." He is fond
of doctrinal subjects ; but he faithfully reminds his breth-

BUTLER K. SMITH. 313

ren of the practical precepts of the gospel. He opposes
at all points those who resist the truth ; yet in so doing
he does not assume the authoritative air of the Saviour
when he said, " 0 generation of vipers," but rather that
sympathetic mood in which he exclaimed, " 0 Jerusalem,
Jerusalem, thou that killest the prophets, and stonest
them that are sent unto thee."

In all things he endeavors to please him who has called
him to be a soldier. Therefore he does not suffer himself
to become much entangled in the affairs of this life; but
the affairs themselves — especially his own — are apt to
become greatly entangled. He is not remarkable for the
possession of great tact, or superior business qualities ;
and his bump of order would hardly be found by the clumsy
fingers of some pseudo-phrenologists.

He is a man of warm and generous emotions — kind,
forgiving, tender-hearted, ardently attached to his family
and friends. Above all other objects he prizes "the king-
dom of God and his righteousness" —

"The cliurch our blest Redeemer saved
With his own precious blood."

For it he has toiled and suffered, denying himself the
pleasures, the riches, the honors — all the "vain pomp and
glory of this world." In its service he is fully resolved to
spend the remainder of his days, with a firm reliance on
the promise, "They that be wise shall shine as the bright-
ness of the firmament, and they that turn many to right-
eousness as the stars forever and ever."

BENJAMIN F. REEVE.

Elder Benjamin F. Reeve was born in Prince William
county, Virginia, on the 28th of October, 1798. He is of
Welch descent with a slight mixture of Scotch and Irish.
Tradition has it, that, very early in the history of this
country, four brothers by the name of Reeve emigrated
from Europe and settled in four different and distant parts
of what is now the United States ; and that from the said
brothers have descended all of that name in America.

Near the beginning of the present century his grand-
father, Asa Reeve, removed from Virginia to Fleming
county, Kentucky, where he died more than forty years
ago. He was a most zealous Methodist, and the most of
his family embraced the faith in which they were brought
up. Two of his sons became Methodist preachers, but
Benjamin, the father of Benjamin F., never made any pro-
fession of religion ; and especially did he not receive the
doctrines of the Methodists. He rejected all creeds, hu-
man and divine, and made one for himself, which con-
tained only a single article, n&mely, Whatsoever things are
honest. He was careful to observe but one commandment :
" Thou shalt not steal.^^ He employed in his family but one
exhortation : "Let us walk honestly, as in the day." With
him, as with multitudes now, honesty constituted the whole
of religion : upon it hung all the law and the ])rophets; as
if the Messiah had said to his apostles, " Go ye into all the
world and preach honesty to every creature. He that
deals honestly according to the decisions of his own mind
374

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liillimin

BENJAMIN F. REEVE. S15

shall be saved, but he that defrauds in any matter shall be
damned." This being his faith, he sought to implant no
other in the minds of his children, who therefore grew up
as free from religious bias as it is possible for human
nature to be.

When Elder Reeve was six years old his father removed
from Virginia to Kentucky, and settled in Mason county,
about six miles below Maysville and near the Ohio river,
whose waters were then disturbed only by the light canoe
of the Red Man and the clumsy keels of the Whites.
When quite young he was sent to school until he learned
to spell, read and write with tolerable proficiency. When
sufficiently old to work, he employed his time mainly in
agricultural pursuits, yet he went to school more or less
each winter until he arrived at manhood. He then at-
tended a kind of high school for a year or two, in which,
by diligent application, he acquired what was then re-
gai-ded as an excellent English education.

Soon after completing his studies he was married to
Miss Elizabeth D. Driskell. She subsequently followed
him into the Reformation, and has long since preceded
him to the Spirit land.

After his marriage he engaged in the business of teach-
ing, which he prosecuted successfully and exclusively for
fifteen years. At the expiration of that time he aban-
doned the profession, having demonstrated by actual ex-
periment that, by teaching, he could make no more than a
bare living for himself and his family.

The religious element of the community in which he
lived was composed principally of Methodists, Baptists,
and Newlights. The meetings of these several denomi-
nations he attended quite regularly from his boyhood to
his thirtieth year. This he did, not for the purpose of
ascertaining the will of God and doing it, but merely to
listen to the extravagant logic of the preachers, and find

376 PIONEER PREACHERS.

agreeable companions with whom to while away the slug-
gish hours of the Sabbath. The pious quarrels indulged
in by those three religious orders, with reference to elec-
tion and free grace, and sundry other matters set forth in
their creeds, were not well calculated to influence, in the
right direction, a mind early taught to criticise the strife
and divisions existing among the professed disciples of
the Prince of Peace. Under such circumstances he made
little or no progress toward the kingdom. So disgusted
was he with conflicting doctrines, that he never seriously
thought of searching out the narrow way. He knew but
little about religion, and, if possible, cared less. With
some of the more interesting portions of the Old Testa-
ment he had a slight acquaintance. He had read of the
creation, of Noah and his ark, of David and Goliath ; he
■ was familiar with the story of Joseph and his brethren,
and had some skeptical recollections of Sampson and his
foxes. But to his understanding the seal of the New
Testament had scarcely been broken. In his mind those
wondrous things which the angels desire to look into had
awakened no interest. He was truly without God and
without hope in the world. Who can contemplate his
spiritual condition at that time, and the causes which
mainly led to it, without being convinced that a divided
church is opposed to the spiritual welfare of man, as well
as to the revealed will of God ?

The first book of a religious character he ever read
with any interest or seriousness, was the published debate
between Alexander Campbell and W. L. McCalla. Hav-
ing as yet no preference for this denouwnation or that, he
gave the work an unprejudiced perusal, being just as will-
ing at that time to be a McCallaite as a Campbi'llite.
From it he obtained some substantial knowledge of reli-
gion, and he closed the book with the impression that the
Bible is less contradictory than the sects, and that, like

BENJAMIN F. REEVE. 317

any other book, it may be studied and for the most part
understood.

About the year 1828 the three denominations mentioned
above imported into the neighborhood three preachers,
one of each order, and each an able defender of the dog-
mas of his church. Many things were then done through
strife and vain glory. Meetings were so frequent that
opportunities M^ere afforded of hearing one of the three
champions every Lord's day. From the very first Elder
Reeve attended these meetings, and he soon became a
deeply interested listener, having now learned how to
compare the views of men with the word of God. They
mainly discussed the subjects of Baptism, Calvinism, and
the Divinity of Christ. He hearkened diligently to them
all, until he understood clearly their positions and the dif-
ferences between them. On Baptism the Baptist and New-
light opposed the Methodist; on Calvinism the Methodist
and Newlight opposed the Baptist ; and on the Divinity
of Christ the Baptist and Methodist opposed the Newlight.
It was, therefore, a remarkable, triangular, and unequal
contest, there being two against one on each of the
subjects.

In addition to these discussions, the doctrine of the
Reformation was beginning to be preached in that com-
munity, though as yet, it had made no breach in the walls
of sectarianism. In the midst of all these circumstances.
Elder Reeve desired greatly to know which of all the doc-
trines was true, or whether all were alike false. To sat-
isfy himself, he resolved to try the whole matter before
the apostolic jury.

Baptism being put on trial first, he took up the New
Testament and read it through with special and exclusive
reference to that subject. Wherever the term occurred,
or wherever the subject was alluded to in any way, there
he paused, scrutinized, and analyzed as closely as possible

378 PIONEER PREACHERS.

He examined well the locality of "Enon near to Salim,"
and weighed well the reason why John was there bap-
tizing.— Jno. iii. 23. He hears John say, " I indeed bap-
tize you with water," and he resolves to discover if pos-
sible how he does it. Presently a subject approaches. It
is Jesus coming "from Galilee to Jordan unto John to be
baptized of him." — Matt. iii. 13. He watches with intense
interest and perceives that John baptizes in water; for
" Jesus, when he was baptized, went up straightway out
of the water." He observes the passage of our fathers
through the sea, and finds that they were baptized unto
Moses in the sea — not with it. He seeks diligently the
" spray" by which, the preachers affirmed, they were
sprinkled on that memorable occasion. He finds to his
astonishment that the waters are frozen in the heart of the
sea, and that they are " a wall (of ice) unto them on the
right hand and on the left." — Ex. xv. 8 and xiv. 22. He
follows the chariot over the desert toward Gaza, to wit-
ness the baptism of the eunuch. As they go "down both
into the water," he vainly strives to discover some simi-
larity between the action of Philip and that of the man
who administers this ordinance, standing on a soft carpet
with a basin of water in his hand. He closely observes
the Saviour when the little children are brought unto him.
He sees him put his hands on them ; he hears a blessing
pronounced over their innocent heads ; but not a thing
does he see or hear relative to baptism. He goes to the
jail at Philippi, and inquires after the jailer's "house" —
the little ones that were said to have been baptized upon
their father's faith. He finds that they are all of sufficient
age to believe in God. — Acts xvi. 34. He asks Paul and
Silas as to the number, the ages, and the names of Lydia's
children, but they return no answer.

These researches he made impartially, being as willing
to find authority for Sprinkling or Infant Baptism, as for

BENJAMIN F. REEVE. 379

any thing else. Having heard so much about these out-
side of the Bible, he was not a little surprised to find, in
it, no trace of either the one or the other. He read the
Testament through again in the same manner and with
the same result. The doctrine so eloquently advocated
by the Methodist brother in opposition to the Baptists and
Newlights, was not written in the book of God.

Returning one evening from school he stopped at the
village where several persons were assembled, and among
them a certain class-leader who knew that he was search-
ing the Scriptures. Being interrogated by the brother as
to the result of his investigations, he replied, that if he
had not previously heard, from men, of Sprinkling and In-
fant Baptism, no thought of them would have ever entered
his mind in all his reading of the New Testament. The
official assuming a contemptuous air and giving expres-
sion to some taunting remarks. Elder Reeve handed him a
Testament, which at that time he always carried in his
pocket, and requested him to "put his finger" on the pas-
sage, which, of itself, would have originated such an idea.
He took the book reluctantly, but instead of pointing out
the passage, he began to talk of Lydia and her "house-
hold." He has often made the same demand of the advo-
cates of those doctrines, but no one has ever met it. He
is therefore profoundly impressed with the difference be-
tween finding a doctrine in the Bible and proving one
from the Bible The latter practice he regards as a fruit-
ful source of errors and isms.

The first subject being disposed of he again read the
Testament through with an eye single to Eternal and
Unconditional Election. On the first reading he was fully
persuaded that the way of salvation is open to all — that
"in every nation, he that feareth him, and worketh right-
eousness, is accepted with him."

He then took up the remaining subject — the Divinity of

380 PIONEER PREACHERS.

Christ — in the same manner, but with less success. On
the first reading, he felt that he knew but little about it ;
on the second, less ; and on the third, still less. Though
the term " divinity" was freely used in the discussions of
that day, yet the question in hand was more properly the
elernilij of Christ — was he co-eternal with the Father,
or did he derive his existence from the Father ? This
was the subject which to Elder Reeve grew more and
more obscure. But that Jesus Christ is the Son of God,
he found abundant evidence in the Scriptures. With
this great, central truth he contented himself; and beyond
that, after the third reading, he sought not " to penetrate
the vail."

By the time he reached his conclusions on the subjects
before mentioned, the doctrine of the current Reformation
was being extensively taught in that community, not only
by disciples, but also by many Baptist preachers. Among
these was Jesse Holton, a most excellent man, in whom
the people had very great confidence. He afterwards
came completely over to the Bible alone, and continued a
steadfast disciple till he entered into his rest. By this
devout man, in the Summer of 1829, Elder Reeve was
immersed, with an intelligent understanding that it was
an act in order to the remission of sins. Thus was he
born free, though he afterwards united with a Baptist
congregation known as Bracken church.

In 1830 or '31, this church divided. Of some hundred
and fifty members, all went into the Reformation except
about thirty. The old house of worship was held as
common property, the Baptists occupying it one-third of
the time.

Soon after this division B. F. Reeve and Daniel Runyon
were selected as elders. In the Summer of 1832, they
were formally ordained — Elders D. S. Burnett, John
Smith, and Guerdon Gates officiating.

BENJAMIN F. REEVE. 381

In the Spring of 1833 he removed to Indiana, and
settled, where he now resides, in Noble township. Rush
county. That county has been the principal field of his
labors. He has worked in only a small portion of the
great vineyard ; but he has cultivated that portion well.
When he came to that county the Christians were few in
number and everywhere spoken against. But the face
of the western country has scarcely changed more, in the
last quarter of a century, than has the religious phase of
Rush county. It is no vain boasting, but the statement
of a well-attested fact, to say that the despised few have
been so multiplied that they now far outnumber any other
denomination — that they have more and better churches,
sustain in the field more preachers, do more in the cause
of education, and exert more influence in every way over
the public mind. To bring about this happy state of
affairs, no one has done more, perhaps, than Benjamin F.
Reeve. To realize the good that he has accomplished,
that interesting region must be seen as it is by one who
recollects it as it was.

Upon his removal to that locality, he united with the
Flat Rock church ; and for twenty-eight years has been
one of its bishops, and its principal instructor in word
and doctrine. During this long period. Flat Rock has
been one of the largest and most influential churches in
the State. It now has over two hundred members, and
it has seldom had less. It has sent whole colonies to
various portions of Indiana, while many have gone from
it to the far West, carrying with them the " incorruptible
seed."

In addition to his labors at Flat Rock, he has rendered
eflBcient service to the neighboring churches, sometimes
visiting them monthly. When the system of county co-
operation was adopted throughout the State, he travelled

382 PIONKER PREACHERS.

and preached over a small district for about three years.
His labors were attended with great success.

During his ministry he has been especially useful as an
immerser. Possessing great strength of body, caution,
and self-possession, he has usually been called on to
immerse the obedient wherever he has been present. He
baptized his first subject in June, 1833 ; since which time
he has immersed hundreds, if not thousands, without the
slightest accident to any. On one occasion he buried
thirty-six without coming up out of the water.

He has also enjoyed great popularity among the young
men and maidens, very many of whom he has united in
the bonds of matrimony.

He has himself been twice married. His first wife died
in 1839, and in the following year he was married to
Elizabeth B. Lower, who still survives.

In view of the important results which he has accom-
plished in behalf of primitive Christianity, it may be well
to consider the means by which those results have been
obtained. It may be safely affirmed that they have not
been brought about by extraordinary exertions as an
evangelist. Many men, who have done less good, have
preached more, travelled farther, and experienced greater
hardships. Though he has preached a great deal, he has
never given himself wholly to the word. Much of his
time has always been devoted to secular pursuits. Upon
these he has relied for the support of his family, and,
until quite recently, he never received any remuneration
for his services in the gospel.

For several years he was a member of the Board of
Managers of the White Water Canal. From the organi-
zation of the North Western Christian University, he has
been a punctual and highly efficient member of its Board
of Directors, and Business Committee. In the township
in which he resides he has served as justice of the peace

BENJAMIN F. REEVE. 383

for thirteen consecutive years; and for the last twenty-
years he has been engaged in settling up estates, and
acting as guardian of minor heirs. At this time he is
executor of five different estates, and the guardian of six
families of children. He has sometimes had more of such
business on hands, but seldom less. In this capacity he
not only guards the dollars and cents, but also superin-
tends the moral and intellectual training of those entrusted
to his care. During five sessions he has been honored by
the people of Rush county with a seat in the State Legis-
lature ; two terms in the House — from 1836 to 1838 —
and three years in the Senate, from 1841 to 1844. Al-
though not wealthy, he has, by judicious management of
his worldly affairs, and by hard manual labor, placed
himself in a condition to live easily and independently
during the remnant of his days.

It may be affirmed with equal safety, that his success
in the ministry is not owing to the possession of extra-
ordinary ability. True, he is a workman that needeth
not to be ashamed, and one fully competent to officiate
creditably in any pulpit ; yet he is not generally regarded
as a great preacher. But in the little circle in which he
has quietly labored, it is universally conceded that
"brother Reeve is the safe preacher." This expression,
which has become almost proverbial in Rush county,
reveals the secret of his success. He has accomplished
his work by being emphatically a Book man ; by always
meeting the opposer with a "thus it is written;" by
taking heed to himself and his doctrine ; by avoiding, as
a preacher, all superstitious notions, speculative theories,
" vain babblings," and " foolish and unlearned questions ;"
by teaching the people the pure word of God; and by
being, himself, " an example to the believers in word, in
behavior, in charity, in spirit, in faith, in purity."

Besides these excellent traits as a preacher, he pos-

384 PIONEER PREACHERS.

sesses admirable qualities as a bishop. It is in this office,
rather than the ministry, that he stands pre-eminent.
There is scarcely a single particular in which he does not
conform to the standard given by Paul to Titus. During
the twenty-eight years that have elapsed since he became
bishop of Flat Rock church, no serious difficulty of any
kind has occurred in the congregation ; and the cause of
primitive Christianity, in that community, has been saved
from the disgrace which often arises from contentious elders
and disputing brethren. This calamity he has prevented
by permitting to be brought before the church no ques-
tion which was calculated to divide it, or seriously disturb
its harmony ; by not assuming, as too many bishops do,
a dictatorial attitude ; by causing the church to feel its
responsibility, and thus, in a great measure, govern itself;
and by not being determined to thrust himself forward as
a preacher, but by being always willing to speak or re-
frain from speaking according to the will of those whom
he served.

Still proceeding in this way the pleasure of the Lord
continues to prosper in his hands ; and never, while he
stands at the door, will grievous wolves enter in to
devour his flock. A little longer shall he " feed the flock
of God, taking the oversight thereof, not for filthy lucre,
but of a ready mind." Then shall the chief Shepherd
appear, and he shall receive a crown of glory.

From this brief sketch of his life and services let at
least one important conclusion be drawn, namely, to
advance the interests of the Redeemer's kingdom, it is
not necessary to travel into Asia, or possess the mental
acumen of the apostle Paul. Ordinary ability, employed
with discretion in the pulpit, and prudence in the bishop's
office, may establish the claims of the ancient gospel in
any other county, as, by such means, they have been
established in the county of Rush.

BENJAMIN P REEVE. 885

In tlie personal appearance of Elder Reeve there is
nothing remarkable. He is rather heavy set, hardly up
to the average height; and his whole contour is indicative
of great strength, activity and endurance. He has a keen
gray eye, light hair, and a highly nervous temperament.

He is a thoughtful, well-informed, common-sense man ;
not disposed to consider things abstractly; but of a prac-
tical and business turn of mind.

His dress is plain and neat, correctly representing him
as a well-to-do farmer.

He is easily approached, very lively in conversation,
and hospitable to a fault. For many years his house has
been the preacher's home ; and every good and great
enterprise finds in him a " cheerful giver."

He preaches the simple gospel in very simple style.
His action is not that of an orator ; but his ideas are
good, his language well chosen, and his delivery impressive.

When death claims him the world will be minus an
obliging neighbor, a patriotic citizen, a patron of learning,
a true philanthropist, and an exemplary Christian.
33

JOSEPH W. WOLFE.

Elder Joseph W. Wolfe was born in Frederick county,
"Virginia, April 19th, 1810. Like most persons of that
day his advantages for obtaining an education were very
limited. He was sent to school three months in the year
1817 ; and about nine months in the following year. On
the 3d of April, 1819, he left Virginia and removed to
Sullivan county, Indiana, where he still resides. Arriving
at his western home on the 1st of the following May, being
a little more than ten years of age, he soon discovered
that he was by no means the only wolf that had emi-
grated to that locality ; for at that time Sullivan county
was but sparsely settled ; the howling of wolves was
heard more frequently than the sound of the gospel, and
far more numerous than school-houses were the wigwams
of the Indians. Here among savages both human and
inhuman, he grew up, toiling daily in forest or in field ;_
nor until eighteen years of years of age had he any further
opportunity of attending school. During the years 1828-9
he again went to school for about six months ; and, by a
diligent improvement of his time, he mastered the Spelling
Book ; learned to read and write, and " ciphered''' to the
rule of three in arithmetic. His education was then
regarded as complete ; for by the people of that day,
geography, English grammar, and indeed all things beyond
the rule of three were deemed of no practical utility.

Unlike most of our modern students, he did not confine
himself within the narrow bounds of " man's wisdom,"
386

^?'Mffl5tffl*»nffl>;nMnn>>?»M»m>ffl»»m>mw?mffl>)T»n-^.

JOSEPH W. WOLFE. SSt

but diligently inquired after " that wisdom which cometh
down from above." He soon found and appreciated the
great truth, too often overlooked by young men, that
" the fear of the Lord is the beginning of wisdom and to
depart from evil is understanding." Accordingly, on the
2d of August, 1828, he was immersed into Christ, and on
the first Lord's day of September following, united with
the Baptist church at Maria Creek, Knox county, Lidiana.

A little prior to this time, the light of the Reformation
began to dawn on that vicinity. Influenced by the
writings of Barton W. Stone, Alexander Campbell and
others, the principal Baptist ministers preached, with
Paul, that " faith cometh by hearing, and hearing by the
word of God. While they insisted on faith and repent-
ance as essential antecedents of baptism, they no longer
taught the people that they could not be baptized without
a previous assurance of pardon. Elder Wolfe declares
that, had it not been for these modifications of the ortho-
dox gospel, he would never, perhaps, have united with the
church, and that he certainly would not have done so at
that time. Happily for him and the thousands that have
been saved through his instrumentality, these modifica-
tions were made ; but alas ! in how many cases have
they not been made ! Who but God can estimate the
influence, nay the souls that have been lost because of
them that have hesitated to preach the simple gospel
through fear of being called heterodox ?

But to the new doctrines proclaimed from the pulpit,
many of the members seriously objected ; and previous to
his immersion he was required to relate an "experience."
He stated that he had " heard the word ;" that he believed
that Jesus is the Christ ; that he had repented of his sins ;
that he hated iniquity ; loved righteousness ; and desired
to be baptized. The fact that he loved righteousness and
hated iniquity was regarded as proof, strong as holy writ.

388 IMONEER PREACHERS.

tliat Odd liad blotted out his transgressions; and they
accordingly proceeded to baptize him " because of" the
remission of sins. Thus he became a Baptist ; but the
gate had well nigh proved too straight for him.

Soon after his union with the Baptist Church, the creed
question was greatly agitated in the congregation at
Maria Creek. Many of the members were much dissatis-
fied with the Baptist Confession of Faith, especially to
tliat part of it which relates to the doctrine of eternal
election. So high did the excitement run, that at every
monthly meeting some one would move that the creed be
read, which being done, the debate began, almost every
male member taking part in the discussion. In the midst
of this excitement, Elder "Wolfe and seventeen others re-
quested to be organized as a separate congregation, at
Shaker Prairie, in Knox county ; but they were unwilling
to be organized on a creed unless that creed should be
expressed in Bible terms. To obviate the diflSculty, the
church appointed Elder Wolfe and their pastor. Elder B.
W. Fields, as a committee to prepare a satisfactory creed.
At the next monthly meeting they reported one, which
began as follows :

" Preamble.

" We believe that the Scriptures are divinely inspired,
and the only infallible rule of faith and practice : — There-
fore we declare to the world our faith in the following
manner, viz. :

" 1st. We believe ' There are three that bear record in
heaven, the Father, the Word, and the Holy Ghost, and
these three are one.'

" 2d. We believe ' There are three that bear witness in
earth, the Spirit, and the water, and the blood : and these
three agree in one.'

" 8d. We believe that ' In the beginning was the Word,
and the Word was with God, and the Word was God.'

JOSEPH W. WOLFE. 389

" 4th. We believe that 'All things were made by him,
arid without him was not any thing made that was made.'

"5th. We believe that ' The Word was made flesh and
dwelt among us, and we beheld his glory, the glory as of
the only begotten of the Father, full of grace and truth.'

" 6th. We believe that ' Every spirit that confesseth
that Jesus Christ is come in the flesh is of God.'

" Tth. We believe that ' Every spirit that confesseth not
that Jesus Christ is come in the flesh is not of God.'

" 8th. We believe that ' God hath appointed a day in
the which he will judge the world in righteousness by that
man whom he hath ordained ; whereof he hath given
assurance unto all men in that he hath raised him from
the dead. ' "

Other articles followed in the same style, but this will
suffice as a specimen.

After due deliberation, this singular creed was pro-
nounced unexceptionable ; and on it the church at Shaker
Prairie was organized, in the year 1830. They elected
their officers; chose B. W. Fields as their pastor; and
entered upon a short career of peace and prospei'ity. But
ere long a serious question arose among them, viz. : Why
should they adopt as their creed a few passages of Scrip-
ture, and not the whole Bible ? Then again was discus-
sion, until, finally, they unanimously decided to erase all
their creed save the first sentence. This was done by
Elder Wolfe, as clerk ; and to the fragment saved he
added the words, " which we adopt as our creed and Book
of Discipline;" so that the' instrument, thus amended,
read as follows : " We believe that the Scriptures of the
Old and New Testament are divinely inspired, and the
only infallible rule of faith and practice — which we adopt
as our creed and Book of Discipline."

By this time the Annual Baptist Association was draw-
ing nigh, and the church appointed Elders Wolfe and

390 PIONEER PREACHERS.

Fields to prepare a letter to that body, setting forth the
fact that they had discarded the Baptist creed, and adopted
the Bible in its stead. The letter having been prepared,
presented to the church, and approved. Elders Wolfe and
Fields and brethren James Boyd and Jacob Wolfe were
appointed as delegates to bear it to the Association.
This body met in September, 1830, at Indian Creek church,
Sullivan county ; and no sooner was the letter presented
than a motion was made to eject the delegates from the
Association. Elder Fields obtained leave to explain their
position ; and, for an hour and a half, proceeded to show,
1st. The right of congregations to choose their own
creeds ; 2d. The perfection of the Divine creed ; 3d. The
duty of Christians to adopt it ; and, 4tb. That it was
antichristian to be governed by any other. At the close
of his address, finding his auditors irritated rather than
convinced, he and his fellow-delegates withdrew from the
Association. Thus ended the connection of Elder Wolfe
and the congregation at Shaker Prairie with the Baptists ;
and thus was furnished at least one undeniable evidence
that human creeds are schismatical.

Then began the brethren at Shaker Prairie to meet on
every Lord's day to break bread ; and the Lord, from
time to time, added unto them "the saved." Then, too,
began persecution — not such as once filled prisons, fed
ravenous beasts, and illuminated with human torches the
gardens of Nero — but such as reviles one, and says all
manner of evil against him falsely for Christ's sake. The
Baptists stigmatized them as " Campbellites," and closed
their doors against them. The Methodists organized a
class among them, and pronounced them heterodox ;
while, by the orthodox generally, it was industriously
asserted that they denied the Divinity of Christ, and the
operation of the Holy Spirit, and that all they required
of any one in order to membership was simply to be im-

JOSEPH W. WOLFE. 391

mersed — misrepresentations which, though corrected a
thousand times, continue to be repeated bj very many
even to this day. " But step by step," says Elder Wolfe,
" we advanced on our glorious platform, gaining ground
on all opposers." As the means by which this was ac-
complished he adds, "Every member of us acted as a
preacher. We carried our Testaments into our corn-
fields, and read the word at every interval." Thou who
hast been wont to rely only upon the preacher for progress,
"go thou and do likewise.''^ Fired by such zeal, and in-
structed by Elders B. W. Fields, M. R. Trimble, and
others, the church steadily grew in grace and in numbers ;
so much so that in less than two years they bad increased
from eighteen to twenty members ; and in 1838 they num-
bered a hundred and twenty, as did the disciples at Pente-
cost, while the persecuting church at Maria Creek went
down almost to zero. Let the history of this church
serve as an index of what might, by proper effort, be ac-
complished by the Reformation. If every disciple would
labor with equal zeal, there would be reason to hope that,
ere long, human creeds would be driven from the church;
the walls of sectarianism razed to the ground ; and the
people of God united on the one foundation of the apos-
tles and prophets, Jesus Christ himself being the chief
corner stone. Then indeed would the doubting world
believe that God has sent his Son to seek and to save
that which was lost ; and the kingdoms of this world
would speedily become the kingdom of our Lord and of
his Christ.

In the Christian meeting-house at Shaker Prairie, on
the 6th of May, 1839, Elder Wolfe was ordained as an
evangelist by Elders B. W. Fields, John B. Haywood, and
Albert P. Law, all of whom now "rest from their labors."
He immediately began to thrust in his sickle with those
that were already

392 PIONEER PREACHERS.

" Shouting and singing in the open fields
Their harvest hymns."

His first labors wore confined chiefly to his own and the
adjacent neighborhoods. There he not only preached on
Lord's days, but held nip:ht meetings at various points
through the week, and, imitating the great apostle to the
Gentiles, he taught the people publicly and//-o»i house to
house — a style of preaching now too nearly obsolete.
Afterwards he preached for several churches in more dis-
tant parts of Sullivan and Knox counties, until January
1st, 1840, when he took a district embracing these coun-
ties in Indiana, and the counties of Lawrence and Craw-
ford in Illinois. In this district, which contained about
fifteen congregations, he became a regular "circuit-rider,"
but, unlike others of that class, he was subject to no
" bishop" save the Shepherd and Bishop of his soul.
From May 5th, 1839, the date of his ordination, to the
close of that year, he had persuaded seventy persons to
obey the gospel, and, encouraged by this success, he en-
tered upon the work of his district with large hope and
much zeal. This being the year of General Harrison's
election to the Presidency, the people were wild with
political enthusiasm. The world thought but little of the
Church, and, what was equally embarrassing, the Church
thought too much of the- world. But, undiverted from
his purpose. Elder Wolfe still urged the people to modera-
tion, and besought them to make their own election sure.
The result of his labors this year was four hundred and
twenty-six additions by immersion, plus a considerable
number by letter and otherwise. This result was eflFected
at great personal sacrifice ; for though he was performing
such excellent service for the churches, they gave him but
very little support. This year he consumed what little
money he had and most of his personal property. His
supply of clothing was also nearly exhausted ; hence he

JOSEPH W. WOLFE. 393

had to abandon his circuit and return to the cultivation
of the soil for the support of himself and family. During
the next year, refusing numerous invitations from abroad,
he preached on every Lord's day, and sometimes on Sat-
urdays and Mondays, to the home congregation, visiting
only a few other churches at such times as the farmers had
most leisure. The accessions were one hundred and forty-
six by immersion and thirty-two from other churches, a
deficiency of two hundred and eighty compared with the
year before. Had he been properly sustained, instead of
a deficiency there would no doubt have been a greater
number of additions ; for this year there was no political
excitement. Therefore, if these two hundred and eighty
persons are lost, will not the brethren of that district,
when they stand before the great white throne, reproach
themselves severely for their illiberality in supporting the
gospel?

Having, by the labor of his hands, provided for the
wants of his family, he, in 1842, again entered the harvest
in which the laborers are few. This year he agreed with
four congregations to visit each once a month and hold a
two days meeting. Under this arrangement he immersed
two hundred and sixty-five, and received for his services
seventy dollars, inclusive of sundry articles of food and
raiment.

In 1843 he preached for fifteen congregations, and occa-
sionally in destitute neighborhoods, adding to the several
churches three hundred and sixty, and receiving for his
labor one hundred and thirty-three dollars in cash and
produce.

During about two thirds of the year 1844 he preached
for the churches at Lawrenceville and Russellville, Illinois,
and Bruceville and Shaker Prairie, Indiana. He added
to the kingdom more than two hundred and fifty, and re-
ceived one hundred and fifty dollars in cash ; while the

394 PIONEER PREACHERS.

brethren at Shaker Prairie, in addition to their portion of
the money, gatliered his crop of corn, prepared wood for
his family, and cheered his heart by several substantial
presents. This year, in connection with Elder John E.
Noyes, he held a series of protracted meetings at various
points in Indiana and Illinois, a short account of which
may serve to illustrate the power of both Elder Wolfe
and the truth in those days.

They began at Bruceville, Knox county, being assisted
at this place by Elder B. W. Fields. The arrangement
was that Elder Fields should preach each day at nine
o'clock, A. M., Elder Noyes at three P. M., and Elder
Wolfe at night. At the close of the sermon on the second
night, eighteen persons came forward to confess the Lord
before men. An exhortation was given, and three others
came. Thus they continued from day to day until sixty-
nine were immersed. Several things conspired to make
this a remarkable meeting. The weather was excessively
cold ; the ground was covered with snow, w^hich afforded
excellent sleighing ; and vast multitudes of people were
daily in attendance. The stream in which they baptized
was covered with ice more than a foot in thickness. The
opening made through this and the overlying snow, had
a striking resemblance to a grave ; so that the people had
no difficulty in conceiving how they might be buried with
Christ in baptism, and arise to walk in newness of life.

Leaving Elder Fields, they next held a meeting at
Russellville, Illinois, which closed, after ten days, with
forty-eight additions. They then removed ten miles west
to a point on the Ambrosia river, where, in five days,
they obtained sixteen additions. Next, on their return,
they preached four days at Palestine and immersed
eighteen. Their last joint meeting was held at Shaker
Prairie, and resulted in twenty-two accessions, niiikiiig
one hundred and eighty-three in all.

JOSEPH W. WOLFE, 395

■ At the close of this year, finding himself encumbered
with debts and his farm in a bad condition, he became
discouraged and thought of abandoning the work of an
evangelist ; but he was encouraged by his wife to persevere.
Soon, however, the voice of that wife encouraged him no
more ; her heart sympathized with him, her prayers
ascended for him only a little longer ; for on the 26th of
April, 1845, she died, leaving him with four children — the
youngest four, the eldest eleven years old. Then to him
were " the days of darkness," which in every man's life
shall be many. He preached but little, save to the home
congregation ; and this year brought into the kingdom
only about one hundred. At the close of the year he was
married the second time ; and again entering the field as
an evangelist, during the years 1846-7, he added about
four hundred to the Church.

In 1848 he was elected county commissioner for three
years. This interfered but little with his preaching
arrangements ; and each year his labors were crowned
by about two hundred accessions.

In 1851 he was elected clerk of the Circuit Court of
Sullivan county, but still continued to preach with his
usual success. Assisted by Elder Jas. Blankenship of
Monroe county, he held several protracted meetings, at
which about two hundred persons became obedient to the
faith. But the principal achievement of this year was
the planting of a church at Middletown in Yigo county.
Here the missionary Baptists had then a large church,
while there were but about half a dozen disciples in an
unorganized condition. At this point he and Elder B.
preached ; organized a church ; and obtained over sixty
additions, among whom were several of the most efficient
members of the Baptist Church. This gave to the Chris-
tian Church at that place great strength, which it has
maintained, and steadily increased, to this day. On the

396 PIONEER PREACHERS.

5th of January, 1852, having soUl his farm, he removed to
Sullivan, the county-seat, and entered upon the duties of
his clerkship. This year he visited several congregations
in the country ; but labored chiefly for the church at
Sullivan, preaching often at night after the toils of the
day were over.

During the next three years his manner of life was
much the same ; only he preached more, held more
protracted meetings, and induced greater numbers to
obey the gospel. In 1855 he was reelected clerk of the
Circuit Court. In 1856 he turned more than two hun-
dred from the broad to the narrow way, and planted one
new church. During the three years following he preached
regularly for four congregations, and averaged about one
hundred and fifty accessions per year.

In 1858 he and Elder Jos. Hostetler held a protracted
meeting at Providence, in Sullivan county, where there
was a church recently organized and very feeble. The
meeting continued ten days, and closed with eighty-five
additions. One year later they held another meeting
there. As at Samaria, the people with one accord gave
heed unto what they spake ; about forty others believed
and were baptized, and there was great joy in that city.
A few years previous to this, when Elder Wolfe first
visited that point, there were but three or four disciples
and a few United Brethren in all that region. The entire
neighborhood was a very Sodom, in which ten righteous
could hardly be found; having long been famous for
horseracing, drinking, gambling, and almost every vice in
the catalogue of crimes. At the conclusion of two years'
labor among them the church at Providence numbered
largely over two hundred ; and the Sodom had been
transformed into a Salem — a peaceable, a Christian com-
munity. So it remains unto this day, a monument more
durable than brass, whose top touches heaven.

JOSEPH W. WOLFE. 39T

Although he has received but little from the churches,
the proceeds of his farm and the emoluments of his
civil office, have placed him above want. He has
recently invested his small capital in the mercantile busi-
ness, and has, in a measure, retired from the regular
service. But still he is resolved to preach Jesus, as
health may permit, until the Master shall say : " It is
enough; come up higher;" and he now sings the living
sentiment of his soul in this beautiful stanza :

"E'er since, by faith, I saw the stream
His flowing wounds supply,
Redeeming love has been my theme,
And shall be till I die."

Such is a brief account of the life and services of Elder
Joseph W. Wolfe, from which it will be seen that, among
other good deeds, he has led back to the Shepherd's fold
about four thousand five hundred persons that, like sheep,
had gone astray.

Nature granted to Elder Wolfe the two great blessings
for which the heathen poet taught his* contemporaries to
pray, namely, a sound mind in a sound body. Inured to
labor from his early youth, his physical powers were well
developed ; and the hardships he experienced as a pioneer
farmer eminently qualified him for the more severe trials
of a pioneer preacher. He is six feet four inches high,
and weighs about one hundred and seventy pounds. His
frame is muscular, head very large, eyes pale blue or gray,
hair and complexion light. His temperament is highly
nervous, giving him a rapid utterance and quick move-
ments.

His natural powers of mind are much above the average,
and, had he enjoyed the advantages of a collegiate educa-
tion, he would have occupied a high rank among the greater
lights of the church. His mind is of the perceptive caste;
34

398 PIONEER PREACHERS.

observing closely and comprehending easily both men and
things ; yet he reasons forcibly by the best of all logics,
common sense.

He is a man of great vivacity — plain in his dress, simple
in his habits, frank in his demeanor, indulgent to his
family, and obliging to his neighbors.

Though not ordinarily eloquent, yet he is a fluent, dis-
tinct, impressive speaker, very much like George Camp-
bell in his lofty flights and impassioned exhortations. At
such times he enunciates with wonderful rapidity, gesticu-
lates violently, and is all aglow with animation. His lan-
guage is respectable, though not elegant; and he presents
the truth with great clearness and simplicity by means of
apt illustrations. He usually deals in facts ; and his dis-
courses are generally argumentative, hortatory, practical.
He never raves like a mad man, but always utters the
words of truth and soberness like one who really believes
that God "has appointed a day in which he will judge the
world in righteousness."

In whatever he has undertaken he owes much of his
success to his untiring industry. In the oSice or on the
farm, whatsoever his hands found to do, he did with his
might. Hence he has acquired a sufliciency of this world's
goods, although the most of bis time has been spent in
the Lord's vineyard.

In the ministry, he has regarded neither winds nor
clouds ; but in tlie morning has sown the incorruptible
seed and in the evening withheld not his hand. Thus,
having spent his life in sowing to the Spirit, he shall ere
long reap the harvest of life everlasting. For, with con-
stitution impaired l>v exposure, oppressed by the weight
of more than iuilf a century, and robbed by death of a large
portion of his family, he only waits the summons to join
them "beyond the river" —

JOSEPH "W. WOLFE. 399

' 'Tis hid from view, but we may guess
How beautiful that realm must be ;
For gleamings of its loveliness,

In visions granted, oft we s«e.
The very clouds that o'er it throw

Their vail, unraised for mortal sight,
With gold and purple tintings glow,
Reflected from the glorious light
Beyond the river."

THOMAS J. EDMONDSON.

Elder Thomas Jefferson Edmondson was born in
Sullivan county, Indiana, December 25th, 1816. In the
Spring of 1817, his father, William Edmondson, removed
with him to Monroe county, where he was brought up.
He was the eldest of eight brothers, three of whom,
George, Porter, and John, became ministers in the Cum-
berland Presbyterian Church. They were men of more
than ordinary intellectual ability and moral worth, but
of very frail constitutions. All three died of pulmonary
diseases when they were comparatively young men.
His father, who still lives, has never been a member of
any church, but is an upright citizen, who has given spe-
cial attention to the moral and intellectual training of his
children, of whom he has had twelve, eight sons and four
daughters. All, save three or four, have long slumbered
beneath the sod.

His mother was a most devoted member of the Cum-
berland Presbyterian Church, and she studiously im-
pressed that particular form of doctrine upon the minds
and hearts of her children. Upon the faith of his mother
he was sprinkled in infancy, and under her well-meant
instructions he grew up with the rest.

From the fir.st dawn of reason he seemed to be ab-
sorbed in thought. As he grew older he delighted to
steal away from his brothers and spend his time in the
forest with his rifle. He was also passionately fond of
fishing, like those of old, who afterwards, in the provi-
400

Eldkr Thomas

*ii

•om. Ali

were coiDp.., ^,... .v •>/<..,
lives, l)aa oevw bwn a inci
...u.vi,, I.W. ,- uii upright citizen, who has given • .,
ul attention to tb<> moral and intellectual training oi l-Is
oliildren, af w'hom he Ime had twelve, • '
daoghters. AJl, mve throe or four, 1 .
beaektb the sod. , v

His mother' waa a aadat
h'^rlutitl P ' " 11 Chnrci), ana t'lio .-■
Mi'''-*!^<''i 1' '• form of do(!trino n\

THOMAS J. EDMONDSON. 401

dence of God, became fishers of men. As a school-boy,
he was mostly remarkable for seldom seeming to study,
yet always reciting well at the head of his class. In his
own easy and peculiar way he made rapid progress, and
soon mastered all the branches of the common-school.

He was of a roving disposition — not a man, like Pol-
lock's, who thought " the visual ray that girt him in, the
world's extreme." Through life his motto was plus ultra
— more beyond — more knowledge to be acquired — still
higher degrees of excellence and enjoyment to be attained
in the Christian profession. Shut in by the hills of Mon-
roe county, his expansive spirit was cramped and restless.
Before he was twenty-one years old, therefore, he left the
paternal roof, made a trip to Mississippi, and there ac-
quired some knowledge of the men, manners, and institu-
tions of the sunny South.

On his return home he commenced and prosecuted for
some time the study of medicine ; but he was destined to
become a disciple of the Great Physician, and, according
to his instructions, administer the "balm in Gilead." It
was in the Fall of 1839 that he was brought under the
influence of the gospel through the instrumentality of
James M. Mathes. This excellent evangelist, then just
entering upon his career of usefulness, was preaching
once a month at a schoolhouse in the Edmondson neigh-
borhood. On going one day to fill an appointment, he
perceived, near the house, a man walking to and fro in
the road, and seemingly engaged in profound meditation.
When they met, the troubled stranger introduced himself
as Mr. Edmondson, and requested an interview prior to
the commencement of preaching.

In the course of this interview he presented his diffi-
culties with regard to Infant Sprinkling, and several
matters connected with the subject of conversion, saying,
" If you can remove these difficulties from my mind, I

402 PIONEER PREACHERS.

will gadly obej- the gospel, as I desire to make religion
the basis of every thing. I am studying a profession, but
before I enter upon it I want to be a disciple of Jesus —
then I can build on a sure foundation." The preacher
was successful in removing all his difficulties, and in
giving him perfect satisfaction as to what the Lord re-
quires one in his condition to do. It was therefore
agreed between them that on the next day he should
meet Elder Mathes at his appointment in Bloomington,
and then and there obey from the heart the form of doc-
trine delivered to the world by the apostles.

Accordingly on the next day, which was Friday, he
and his brother Porter attended the meeting at Blooming-
ton. At the close of the discourse he went forward and
publicly confessed his faith in the Great Messiah. The
congregation immediately repaired to the water — a natural
pool in Clear creek, a little south of the University —
where, in the presence of a large concourse of people, he
was buried with the Lord by baptism into death. It was
an interesting, a solemn, an impressive scene. As he
came up out of the water, while all hearts were softened
for the impress of truth, he made some excellent remarks,
which evinced not only his sincerity, but also his clear
understanding of "the way, the truth, and the life."

About the first of November, 1839, he went to Bloom-
ington on a visit to Elder Mathes, who had previously
removed to that place for the purpose of attending the
University. While there he was easily prevailed upon
by his instructor in the gospel to give up the study of
medicine and finish his education at the college, prepara-
tory to engaging in the work of the ministry. lie imme-
diately went to live in the family of Elder Mathes, and
entered the State University, then under the direction of
that profound thinker Dr. Andrew Wylie. There he con-
tinued his studies until he acquired a respectable knowl-

THOMAS J. EDMONDSON. 403

edge of the Latin and Gi'eek languages, Mathematics, the
Plijsical Sciences, Rhetoric, Elocution, Logic, Evidences
of Christianity, and Metaphysics. He was a most labori-
ous student, equalling — if he did not surpass — all his
classmates in both thoroughness and dispatch. It is not
improbable that, accustomed as he had been to labor in
the open fields, he there laid the foundation of that fell
disease which carried him, as it carries millions, to an
untimely grave.

Early in the year 1840, while yet a student at college,
he commenced preaching. On Saturdays and Sundays
he would accompany Elder Mathes into the country, and
would occasionally deliver a discourse — at first using
notes prepared for him by his companion and tutor in
the gospel. On this account he received the name of
"Timothy,''^ or " brother Mathes^s Timothy,''^ by which title
he was for years extensively known. Often when the
brethren abroad would request Elder M. to visit them,
they would write, " Come, brother Mathes, and bring
'Timothy' with you; or, if you cannot come, send
'Timothy,' and we will be satisfied."

After leaving the university he gave himself wholly to
the word, rose very rapidly, and soon became a very
useful, widely-known, and popular preacher. For several
years he had no particular location, but went everywhere
preaching Jesus and the salvation that is through faith in
his name and obedience to his commands. He was very
successful in convincing the people of the correctness of
the principles he advocated, and of the necessity of a
return to the ancient gospel and the order of the primitive
churches.

In the course of his travels he came to Madison, where,
in 1843, he was married to Miss Sarah Ann Hutchinson,
who became the mother of his three children. The eldest
of them, a son, died at Columbus at the age of six years.

404 PIONEER PREACHERS.

The other two, a son and a daughter, he left with his widow,
never again to return to them, but in hope that they would
come to him. Those two are still living somewhere in
the far West.

After his marriage, and through the influence of that
excellent man of God, Joseph Fassett, he located at
Columbus, Bartholomew county, and became the pastor
of the church at that place, lie did not content himself,
however, with feeding that one flock ; but preached often
in the country and at various points along the Madison
and Indianapolis railroad! A portion of his time was
regularly emplo^'ed in serving the congregations at Edin-
burg. New Hope, and Grecnsburg.

At no time did he receive from all the churches under
his care a sufficiency for his support ; but he wa,s always
under the necessity of devoting a portion of his time to
some secular business. Through this neglect on the part
of the churches, and through bad management of his
temporal afl'airs, he became involved in debt, by which
both his happiness and usefulness were impaired.

He w^as a ready, keen, and powerful debater, though
he never held but one regular public discussion. This
was on the subject of TJniversalism. It took place at
Franklin, Johnson county, on the 18th, 19th, and 20th
days of January, 1844. His opponent was the great
Universalist champion, Erasmus Manford, of Terre Haute,
then editor of the " Christian Teacher."

The two propositions were the same that have long
been stereotyped, one affirmative for each. The following
short account of the debate is from the pen of one who
heard it:

" This discussion, we are assured, did much good in
Franklin and vicinity, in exposing the sceptical liore.sy of
Universalisni, and in the development and establishment
of the truth as taught in the Bitle. In this debate Mr.

THOMAS J. EDMONDSON. 405

■ Manford, though a practiced and wily debater, was no
match for the youthful and philosophic Edmondson, who,
though young and inexperienced in debate, yet having ou
the armor of righteousness and truth, laid hold on his
opponent with a giant grip, and bound him hand and
foot with the strong cords of reason, logic, and Scripture
testimony." The writer of this flattering notice, it is
true, was a great admirer of Edmondson and a zealous
opposer of Manford, yet he is one whose skillful pen is
not given to vain boasting but rather to words of truth
and soberness.

The only other debate of his was an informal little
affair that took place in the village of Leesville, Lawrence
county. It occurred in the Summer of 1845, and on this
wise :

Jacob Wright of Salem, and Geoi'ge Walker, a circuit
preacher, had just concluded a discussion on the subjects
of Baptism and the Influence of the Holy Spirit. At this
discussion Edmondson was present, wath other Christian
evangelists ; and the Rev. Philip May, another circuit
preacher, was also present with others of his brethren.
At the close of the discusssion — which was just before
noon — some one of the Christian preachers announced
that, at a certain hour in the afternoon, he would deliver
a discourse at the place where they were then assembled.
Mr. May immediately arose and gave notice that, com-
mencing an hour earlier, he would preach, at the same
place, on the subject of Baptism ; at which time and
place he would prove from the Greek language that
sprinkling and pouring are scriptural modes of adminis-
tering that ordinance. Dinner being over, all repaired to
the grove, anxious to hear Mr. May prove what mortal
man had never before established. By common consent
Mr. Edmondson was appointed to follow the reverend gen-
tleman, and reply to his Greek arguments. This Mr. May

406 PIONEER PREACHERS.

did not expect ; indeed be was not aware that any one
present understood the hvnguage in which God, for wise
purposes, wrote through his amanuenses, and stereotyped
through his providence, the precious record of His well-
beloved Son. He therefore assumed considerable latitude
and disclosed a great many things relative to the Greek
language, that would certainly have been new to Demos-
thenes or Plato — the latter of which gentlemen especially,
is supposed to have had a respectable knowledge of that
tongue 1

Mr. Edmondson busied himself in taking copious notes;
and when the argument was concluded, he took the stand
and began his review. Then came the tug of war — for
Greek met Greek. He showed first of all that Mr. May
was neither a classical scholar nor a reliable critic ; that
his assertions were altogether reckless and without founda-
tion either in the New Testament Greek or in the Greek
classics. His speech is said to have manifested great
ability, profound research, and sound learning. It also
abounded in good humor, wit, and pleasant sarcasm,
which rendered his opponent very uneasy, and placed
himself in the first rank of debaters. It was generally
regarded by the people who heard it as a most triumphant
vindication of the oft-assailed truth on that subject.

As a writer also, he attained to a high rank, and no
doubt accomplished more good by his pen than by his
tongue. Many of his articles were published in the
" Christian Record," where they were read with profit by
thousands. They are still in print to be read by thou-
sands more, now that his tongue lies forever silent in the
grave. The style, force, and tone of his literary produc-
tions may be best described l)y inserting a few extracts.
The following are taken from his articles written for the
Record under the broad caption, "Christian Obligations."
After quoting some of the apostolic injunctions, such as,

THOMAS J. EDMONDSON. 407

" Do justly, love mercy, and walk humbly before the
Lord," he says :

" A want of conformity to these moral precepts is the
cause of a great amount of infidelity in the world. The
moralist, instead of looking at the true evidence of Chris-
tianity, looks at the conduct of the lukewarm or ungodly
professor, and concludes that the character of such is
proof that the Bible is not adapted to the nature and
wants of man, and consequently he is opposed to Chris-
tianity. He concludes that there is more divinity in
human nature than there is in the authenticity of the
Bible, and, therefore, he attributes the good qualities
which some Christians possess, more to the organization
of their nature than to the influence of the Bible ; and
hence he sets up in opposition to what he calls Chris-
tianity, some of its own moral precepts. Others set the
moralist in opposition to the ungodly professor — not for
the purpose of imitating him, but for an excuse to indulge
in immorality and crime."

On the subject of prayer he writes thus :

" Prayer is indispensable to the life of the Christian.
In fact, a prayerless Christian is, to my mind, an anomaly
in the universe of God. It is like attempting to identify
the ideas of opaque and transparent qualities in a simple
substance, or to conceive of two substances occupying
the samB space at the same time. ***** It may be
contended by some that if we possess the spirit of prayer,
that will suifice without formal or vocal prayer. This
argument might be brought with equal force against every
commandment in the gospel. Some people bring the
same argument against obeying the first principles of the
gospel. ' Oh,' say they, ' God looks not at forms and
outward ceremonies, but at the heart. He abhors the
sacrifice where the heart is not found.' Thus people
argue, and thus conclude to omit ' the sacrifice' altogethei,

408 PIONEER PREACHERS.

or offer it on an altar that God has not erected, and thus
the virtue of the sacrifice is lost, for ' it is the altar that
sanctifieth the gift.' I could not make use of such an
argument against an institution of heaven, except it were
as an opiate to a guilty conscience, which was too weak
to bear the wholesome and strengthening doctrine of
Jesus Christ and his apostles. * * * * Is it not strange
that, with the example of patriarchs and prophets — apos-
tles and first Christians — together with the many precepts
on that subject, individuals professing Christianity .should
never be known to pray ? — no, not even so much as give
thanks to Almighty God for the food they eat ? Such,
however, in some (I hope few) instances, is literally true.
The devotion of the heart is too much neglected. How
many are there who are raising up children, bound with
them to the grave and to the bar of God, who have never
been heard by them to pray or give thanks to God for any
of his blessings which he bestows so profusely upon us !
Are there not bishops of churches whose duty it is to
watch over the souls of the flock, who never pray in their
families or read the word of God to them ?" This long
extract on prayer will not be injurious to the readers of
these sketches — to the disciples of this present day.

In more lively style, he treats directly of some of the
bishops, as follows :

" What would you think, Christian reader, notwith-
standing the importance of the office of the Christian
bishop, were I to tell you that I know of a Christian (?)
bishop of whom I have been told by one of the flock of
which he was appointed to take the oversight, that he
came to see the flock — not to feed — Jive times in forty-
two weeks? Such indeed is the fact. Query: Will such
a shepherd receive a crown of cjlory thai fadcth not away?
* * * * What would you think were I to tell you of
another bishop who undertakes to justify play-parties,

THOMAS J. EDMONDSON. 409

and proves the sincerity of his advocacy by having one at
his own house, thus setting an example to the flock ? A
church of Jesus Christ, the light of the world, in the
habitual practice of such parties ! Such a scene ! A
spectacle that would make angels weep, the devil smile,
wicked men rejoice, and fill the hearts of the pious chil-
dren of God with sorrow.

" Suppose a church having such a bishop as we have
described should ordain an evangelist, and send him out
to preach the gospel ; and his labors are blest by the
conversion of many who hear his voice ; and when he
returns home to report his success to his brethren, and
thus fill their hearts with joy, there accompany him a
young disciple, one of his late converts, whose heart is
filled with zeal and love to God ; and when they arrive
at the bishop's house about nightfall, where they expect
to tarry all night, they hear the voice of male and female
engaged in singing, with much animation. 'Ah,' says
the new convert to himself, ' I shall have a pleasant even-
ing with these disciples, who have met together at the
bishop's house to sing the songs of Zion." But to his
great mortification, when he arrives at the house of this
shepherd of the flock of God, he finds a company of male
and female disciples going round in a ring, singing —

" Old sister Phebe, how merry were we
When we sat under yon juniper tree,"

* * * * -while the bishop, with a smile on his counte-
nance, and his sober companion by his side, sits and looks
on, well pleased to behold the zeal and devotion of these
young disciples, the flock of his care 1 What would be
the feelings, on such an occasion, of the young disciple
whom we have described?"

Elder Edmondson possessed also considerable poetic
talent. He never spent much time in its cultivation or
35

410 PIONEER PREACHERS.

exercise, yet he wrote some very respectable pieces,
mostly of a sacred character and plaintive tone. The
following is a specimen from the "Christian Psalmist:"

KEDRON'S GLOOMY VALE.

"Among the mountain trees

The winds were murmuring low,
And night's ten thousand harmonies

Were harmonies of woe ;
A voice of grief was on the gale,
It came from Kedron's gloomy vale.

It was the Saviour's prayer

That on the silence broke.
Imploring strength from heav'n to bear

The sin-avenging stroke :
As in Gethsemane he knelt,
And pangs unknown his bosom felt.

The fitful starlight shone

In dim and misty gleams ;
Deep was his agonizing groan,

And large the vital streams .

That trickled to the dewy sod,
While Jesus raised his voice to God.

The chosen three that stayed.

Their nightly watch to keep.
Left him through sorrows deep to wade.

And gave themselves to sleep :
Meekly and sad he prayed alone,
Strangely forgotten by his own.

Along the streamlet's banks

The reckless traitor came.
And heavy, on his bosom, sank

The load of guilt and shame :
Yet unto them that waited nigh
He gave the Lamb of God to die.

THOMAS J. EDMONDSON. 411

Among the uiouutaiu trees

The winds were murmuring low,
And night's ten thousand harmonies

Were harmonies of woe ;
For cruel voices filled the gale
That came from Kedron's gloomy vale."

Leaving the reader to judge, from these specimens, of
the character of his writings and their probable influence
upon the minds and hearts of men, we proceed to give the
sad remainder of his history.

He continued to labor at and around Columbus, in the
manner above-described, until early in the year 1854, at
which time he was called, by a co-operation of several
churches in Lawrence county, to labor for them as an
evangelist. He accepted this call, and for a few months
prosecuted the work with good success ; but his health
failing him he was compelled to retire from the pulpit. He
then returned with his little family to Columbus, where it
was soon discovered that Consumption, that merciless de-
stroyer, had marked him for his victim. Every effort was
made by himself and his friends to stay the progress of
the fearful disease, but it was all in vain. In a little while
he went down lamented to the grave, whither descends
every thing good and beautiful on earth. The subjoined
extract is from his obituary notice, written by J. M.
Mathes, and contained in the October number of the
Christian Record, for the year 1855.

"A MIGHTY MAN FALLEN, We learn by a letter from
brother C. C. Alden that our beloved brother and fellow-
laborer. Elder Thomas J. Edmondson, fell asleep in Jesus,
on Lord's day morning, August 19th, 1855. The disease
was consumption, of which most of a large family of bro-
thers and sisters have died. Brother Edmondson died at
his residence in Columbus, Indiana, leaving a wife and
two small children to mourn his departure. For several

412 PlUNKKR PR K AC HERS.

weeks before his death he sufifered greatly, but he bore it
patiently, and calmly awaited the moment that would ad-
mit him through the vail of mortality to the pleasures and
glories of a better world."

Physically, as well as mentally and morally, Thomas J.
EdmondsoD was a noble specimen of his race. He was
six feet two inches high, and weighed about one hundred
and eighty pounds — was well built, finely proportioned,
and possessed of great power and activity. In his youth
and early manhood, he was passionately fond of athletic
exercises ; and at three jumps or hops he had but few
equals.

He had rather light hair, mildly-beaming blue eyes, and
"the look of heaven upon his face which limners give to
the beloved disciple."

His was a fine head, especially in the moral and intel-
lectual departments ; the moral, perhaps, predominating.
He had an excellent memory and very great power of
concentration. Every intellectual ray he could bring to
a complete focus. The thoughtfulness of his youth so
increased with his years that he became subject to fits of
entire abstraction. Often has he been known to take his
bucket, when in such a state of mind, and proceed to the
ham instead of the well, for water. He was not a servile,
but an independent thinker, whom no human creed could
shut out from "the light of the knowledge of God."

In the pulpit he was rather a philosopher and logician
than an orator, though he was a very pleasant speaker.
His voice was charming, full of melody, silvery and sweet.
He was an excellent singer, and greatly delighted in sing-
ing the songs of Zion. He had a fine flow of language,
and his delivery was calm and dignified ; never stormy
and impetuous. He always treated his opponents with
fairness and candor; and although he made no compro-

THOMAS J. EDMONDSON. 413

mise with sectarianism but rebuked it with all authority,
yet he was generally mild and conciliatory, never abusive.
He was a bold, frank, and earnest speaker, yet he some-
times seemed to lack energy to stir, and pathos to touch
the hearts of his hearers. In fact he delighted to stand
upon the firm basis of proposition and proof, and to sway
his audience by the force of logic and testimony, rather
than by appeals to their sympathies, their passions, or
their prejudices. Like Paul, he "reasoned of righteous-
ness, of temperance, and of judgment to come," and when
he finished his argument the Felixes trembled and felt that
it must be so. His poetic imagination enabled him to make
a good exhortation, and, when excited, his descriptive
powers were very fine.

He was most amiable in disposition, eminently sociable,
and by no means destitute of humor. Though slightly
inclined to melancholy, he relished an innocent joke, and
often indulged in a hearty laugh. In attachment he was
strong as David ; in friendship as true as Jonathan ; and
in death as unfortunate as righteous Abel, cut down at
the altar of God.

"How beautiful it is for man to die
Upon the walls of Zion ! to be call'd
Like a watch-worn and weary sentinel,
To put his armor off, and rest — in Heaven!"

NORTHWESTERN CHRISTIAN UNIVERSITY

BY A. R. BENTON, PRESIDENT OF THE FACULTY.

TS ORIGIN,

The idea of founding an institution of learning of the
highest order was entertained, for many years, by leading
minds in the Christian Church, before the work was con-
summated in the founding and organizing of the North-
western Christian University — a view of which is pre-
sented in this volume.

It was plainly perceived by the prominent men among
the Christian brotherhood in Indiana, that the prosperity
of the Christian cause, as intrusted to their hands, was
very intimately blended with the cause of education ;
hence, this subject was much discussed in the earlier
Indiana State Meetings until the October Meeting in 1849,
when definite action was taken in regard to the enterprise.

That meeting, aiming at the establishment of an insti-
tution of learning of the very highest grade, adopted the
following resolution :

" That a Northwestern Christian University be founded
at Indianapolis, as soon as a sufficient amount of fundt^
can be raised to commence it ; and that a committee of
seven be appointed by this meeting to take the preliminar}
steps in reference to the founding and endowing of sucl.
;in institution."

Such was the unostentatious origin of the University,
which is evidently destined, under the favor of God, to
take rank among the first of the noble educational esta-
blishments of our country.
414

iL^iimiillMlMiM

NORTHWESTERN CHRISTIAN UNIVERSITY. 415

To that State Meeting, acting under the impulse of
Christian liberality and zeal for education and religion,
we owe the inception and inauguration of this enterprise.

ITS HISTOKY.

The Committee appointed by the State Meeting, in
accordance with the foregoing resolution, obtained from
the Legislature of the State an act of incorporation,
liberal in its character, and which contemplated a "Uni-
versity, composed of colleges of literature and science,
law and medicine. The charter was approved, January
15, 1850, and thus became a law.

On the 5th of the ensuing March the commissioners
named in the charter held their first meeting, and appointed
a Board of Commissioners, whose duty it was to make
prompt and efficient provision for procuring stock, in order
to build and endow the Univei'sity. Cnder the auspices
and direction of this Board, the work of procuring sub-
scriptions for the stock of the University was vigorously
prosecuted until June 22, 1852. At this time, it appearing
that seventy-five thousand dollars had been subscribed —
the minimum amount named in the charter — an election
of directors was ordered, as provided by the charter, and
the commissioners adjourned sine die. The first Board
of Directors was elected July 14, 1852, and convened on
the 2*Ith of the same month for the transaction of business.

The site of the University building was selected in
September, 1852, and the contracts for the building were
let in July of the following year ; and at the May Meeting,
1855, the building was reported to the Board as completed.

On the 9th of April, 1855, a preparatory school was
opened in the University under the direction of Professor
A. R Benton, and continued until it was incorporated

41(1 NORTHWKSTKHN CllKlSTIAN INIVKKSITY.

with the college, which was ordez'ed to be opened on the
1st of November, 1855.

The Faculty at the opening of the College was com-
posed of Professors John Young, A. R Benton, and J.
R. Challen, to which number G. W. lloss was added the
following year. At the meeting of the Board of Directors
in June, 1858, John Young having resigned his professor-
ship, R. T. Brown was chosen to fill his place, and S. K.
Hoshour was elected President of the Faculty of the
University.

In January, 1859, Madison Evans was elected Principal
of the Preparatory and English School, in place of J. R
Challen, who had resigned. Up to this time, and until
the Summer vacation of 1861, the Principal of the English
Department was assisted at different times by Mr. and
Mrs. L. H. Jameson, Mrs. E. J. Price, and Mrs. N. E.
Burns.

At the July session of the Board, 1861, in view of the
condition of the country, and the necessity of retrench-
ment in the expenses of the University, it was decided to
diminish the number of instructors, and consequently a
partial reorganization of the Faculty became necessary.
In accomplishing this change A. R. Benton was elected
President of the Faculty, which now consisted of S. K.
Hoshour, R. T. Brown, G. W. Hoss, A. C. Shortridge, and
the President-elect.

This organization of the Faculty continues at this time.

The attendance at the University has always been very
creditable in numbers and in the character of its students.
The average yearly attendance in the Literary Depart-
ment has been nearly two hundred, and in the Law De-
partment about thirteen annually. The whole number of
graduates for seven years has been forty-two. Thus it
will be seen that the University has enjoyed a remarkaljle
degree of prospeiMty in the influence it has been enabled to

NORTHWESTERN CHRISTIAN UNIVERSITY. 411

exert; aud nothing is now wanting but the return of peace-
ful times and the continued co-operation of its friends, to
give it a pre-eminence among similar institutions.

LAW DEPARTMENT.

The propriety of establishing a Law Department was
discussed very early in the history of the University, and
several classes wei'e instructed by Professor John Young
previously to its being organized in its present form.

As at present constituted under the Professors, S. E.
Perkins, LIi. D., Judge of the Supreme Court of the State,
and David McDonald, LL. D., it bids fair to become a val-
uable and popular department of the University. It de-
signs to furnish as thorough and as extensive a course of
legal study as any college in the West, together with a
practical application of the things taught.

BUILDING AND ENDOWMENT.

The University building has been projected on a scale
of unrivaled magnificence for a college building, thus in-
dicating the enlarged and comprehensive designs of its
projectors and founders.

Its location in the northeastern part of Indianapolis, in
a campus of twenty-five acres of primitive forest trees, is
unsurpassed for beauty, and convenience to the citizens of
this State and of the Northwest.

The building is modeled after the Collegiate-Gothic
style of architecture. It is made of brick, with the quoins
and coping of stone, and constructed in the most artistic
and durable manner — a fit type of its prospective career
in the noble work to which it has been consecrated.

The west wing of the edifice is completed, and furnished

418 NORTHWESTERN CHRISTIAN UNIVERSITY.

with accommodations for about three hundred students.
The remainder waits for the Hberahty of its friends to
bring it to completion.

The endowment of the University is projected on the
basis of a joiut-stock-compauy, in shares of one hundred
dollars each, one third being paid over to the Company,
and the remaining two thirds at the option of the sub-
scriber, being retained as a permanent loan from the Com-
pany, the interest of which is to be paid annually.

According to tins plan, funds enough have been obtained
to erect a building, and to constitute the nucleus of a per-
manent endow^ment fund.

With the increase of this endowment will come an in-
crease in the number of professors, and provision of the
materiel of education in every department of study. The
finances of the corporation are managed by the President
of the Board of Directors, which responsible position has
been successively filled by Ovid Butler, Esq., Elder Elijah
Goodwin, and Jeremiah Smith, Esq.

NAME AND DESIGN.

The adopted name — Northwestern Christian Univer-
sity— was designed to be descriptive rather than geo-
graphical, and intended to stamp on its front its peculiar
characteristics.

It is not unusual to give a local name to an institution of
learning, as being most convenient in order to distinguish it
from others, and to fix its location. In the name adopted
for the University it was intended doubtless to embody
its spirit and design, rather than to give it geographical
distinction.

It is a truth recognized by all correct observers, that
nature, society, and experience, as well as books, aro

NORTHWESTERN CHRISTIAN UNIVERSITY. 419

powerful instructors. Thus while the University aims to
give literary culture to all, East, West, North and South,
yet it would imbibe and communicate that spirit of en-
largement in which it was originated, and which is most
aptly symbolized by the broad savannahs and the sweep of
majestic rivers in the Northwest. Besides, that seething
activity and ardor of enterprise, so peculiar to these States,
devoted to individual freedom and development, is the
spirit in which the University is designed to work, and
which is indicated by its characteristic name.

It is not pretended that new ideas, with respect to the
routine of college study, have been originated ; for the
course of literary study in the University is essentially the
same as in other institutions of a similar grade — a course
which is the result of the cumulative experience of the
past, and in accord with the power and wants of the human
mind.

In this respect no useful originality of plan is claimed,
and if possessed of any superiority, it must be in the exe-
cution of its plan.

Whatever originality of design there may be, pertaining
to the institution, it will be found in its provisions for
Biblical study, and for female education in the classes of
the University.

Its motto is, "the Bible the best classic," and its aim is
to consecrate the vigor of enterprise and fervor of spirit
peculiar to our time to the Lord. Hence, the Institution
has the name Christian, by which, while it seeks to make
no invidious distinction between itself and others, it recog-
nizes its obligations to teach the Christian religion in the
morality, facts and promises thereof. This, by the terms
of the charter, is made an imperative duty, and in practice
is effected by instruction in regular classes of the Uni-
versity.

Thus the Bible is made a text book — ignorance of which

4'20 NORTHWESTERN CHRISTIAN INIVERSITY.

is a foul reproach to graduates, of Colleges, in a land of
Christian civilization and influence.

Without it, impulse and passion may prevail with un-
controlled sway, but with it alone, principles of action,
originating in a sense of duty, are best inculcated and
enforced.

This daily contact of Divine truth, this personal and
direct approach to the heart, is unquestionably the must
potent means in forming character after the Divine model,
and in fixing as principles of action the precepts of the
Bible.

Another design of the University is somewhat novel,
though by no means untried and impracticable.

The charter of the University opens it to both sexes,
to be taught in the same classes, and to be graduated
with the same honors.

This plan cannot be regarded altogether as an experi-
ment, for in the High Schools of our country it is found
practicable, and not attended with the evil consequences
so much deprecated by those with whom this system has
found little favor. It is a deplorable fact, that female
education, in those branches that especially invigorate
and strengthen the mind, labors under the reproach of
inefficiency ; and every effort to remove this opprobrium
should be hailed with joy by every friend of sound
scholarship. Hence for many years the most judicious
educators have been devising plans, by which the moral
restraints, the intellectual competition, and the refining
influence of the sexes, may be reciprocally enjoyed in the
school-room.

With sound philosophy on its side, and no countervail-
ing experience to dissuade from the attempt, the Uni-
versity proposes to give to both sexes the advantage of
the most enlarged and liberal culture.

NORTHWESTERN CHRISTIAN UNIVERSITY. 421

ITS WORKS AND ITS WANTS.

It has already been shown from the statistics of the
University, that the Institution has enjoyed a large mea-
sure of popular favor and patronage. Its growth has been
healthful and uniform, with nothing to disturb its disci-
pline or to mar its internal peace. The liberal spirit in
which its administration has been conceived and con-
ducted has conduced to this result.

Whatever of external agitation may have prevailed,
the harmony and peace of College operations have never
been disturbed. If, too, we compare the prosperity of
the University with that of other Colleges, we have no
cause of discontent or discouragement.

The number to be educated at College is limited by
the educational spirit and pecuniary means of our people.
For its past prosperity its friends have much reason to
be thankful. This is due, in a large measure, to the
liberal and enlightened policy of its Directors, which, as
it is better known, will be more heartily approved.

From the partial praises we have thus bestowed on
the University, we would not have any one infer that it
has no wants. It does need a larger Endowment fund,
in order that it may have a larger Chapel building and a
greater number of Professors. In order to give this
University that prominence which was contemplated by
its founders, it will be necessary to increase its Endow-
ment fund. In addition to the chairs of instruction
already provided, there is pressing need of a Professor of
Biblical Literature, who shall make that work a specialty,
with reference to the wants of young men entering the
ministry. This, with another Professor in the Literary
Department, and with greater materiel of education in
the Library, Apparatus, and Cabinet, will place the Insti-

422 NORTHWESTERN CHRISTIAN INIVERSITY.

tution in the very front rank of Colleges. A Medical
Department, too, is demanded, and is under consideratioh,
to be organized, it is presumed, before the lapse of many-
years.

The public men, the incidents of whose religious lives
are here recorded, together with many brethren in private
life, who have labored even more efficiently than the
former in carrying the University thus far toward com-
pletion, here see the culmination of their efforts in the
cause of education in this State. It remains for their
later contemporaries, and for their children, in the same
spirit of Christian liberality and faith, to carry forward
the work which has been so auspiciously begun.

Indianapolis, October 4, 1862.

J

J

No. ■^'oo'i Sect. -^ -K ShelL
CONTENTS

Lincoln National Life Foundation
Collateral Lincoln Library

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