HE Baptist church at Chardon was formed October 1, 1817. On the eleventh of that month the church met in the court-house, and appointed Elders Hank and Rider to represent them in the Grand River Conference, and act for them in forming the Grand River Association.

      Mr. Campbell's visit to Chardon at the ministers' meeting, June, 1824, produced a marked and permanent effect. The ground principles of all this grand movement--that the Bible is a self-interpreting book; that it is not to be interpreted in the interests of any party, or any received system of theology; that a correct and faithful use of it would lead back the divided saints into the original apostolic "unity of the spirit in the bond of peace," a glorious consummation, and so bring about the long prayed for union of God's people--these views, so clear, so desirable, and so in harmony with the Holy Scriptures, were warmly cherished and much discussed. Mr. Campbell's "Christian Baptist," several copies of which were taken and critically read, kept alive the discussions, and added very much to the power and boldness with which they were asserted and defended. Lucius Smith was in the habit of taking his copy of it to the neighbors and reading it to [223] them. He came frequently to John C. Collins', father of Elder Wm. Collins, who was brother-in-law to the brothers King, where many an evening was profitably spent in searching the Scriptures. It must not for a moment be supposed that the truth gained an easy victory. So far from it, many of its early and life-long supporters arrayed themselves at first against the alleged innovations, and yielded their opposition only when they could withstand no longer. Zadok and George King were among the earliest and firmest opponents.

      The hymns reflected the doctrine of the day. There were few more popular than the following:--

      All the points in the process of conversion passed through the most thorough ordeal of analysis and examination. That the Law of Moses was ever delivered to any nation but the Jews, or that it was ever intended to bring repentance, was questioned, doubted, denied. But "the law is our school-master to bring us to Christ," was quoted triumphantly by preacher, deacon, and disputant. "It does not read so," says one in the audience. "Take that man out, he disturbs the meeting."

      Mrs. Lucius Smith was no less interested than her husband in the clearer views of gospel light advocated in the "Christian Baptist." She was a Presbyterian, a person of clear apprehension, and of [224] much independence of character. She saw the truth in regard to the law, and usually replied to the argument by quoting correctly: "The law was our school-master,"--and asking, "What have we, under the gospel, to do with the law?" Quoting further: "The law was given by Moses, but grace and truth came by Jesus Christ." The people were walking on the sharp edge of the controversy about legal and evangelical repentance; about saving faith, evangelical faith, historic faith, and many such needless distinctions unknown to the gospel, and which served only to confuse the mind, and render the way of salvation a mystery.

      Nathan Porter, who not long before had come from the East, young, ardent, ready in speech, and ready to learn, took hold with fresh avidity of the new principles. He was commended for ordination, and was formally set apart to the work of the ministry, June, 1824. He was prompt to publish and defend the teaching of the Holy Scriptures touching the points under discussion, little caring what the doctrinal standards taught.

      WILLIAM COLLINS, familiarly known as "Elder Collins," was born in Enfield, Connecticut, September 24, 1799, but brought up in Suffield. His parents were Presbyterians. When he was about fourteen years of age an extensive religious awakening arose among the Baptists in Suffield. Many turned to the Lord, and young Collins, in the language of that day, become "hopefully converted." Like Timothy of Derbe (Acts xvi: 1) he began at once to exercise his gift of exhortation. His zeal impelled him forward. It is related of him that when the tide of feeling was high in the community, he arose in a [225] crowded evening assembly, and stretching both arms sideways to full length, he cried out: "Jesus of Nazareth is passing by!" His voice was full and clear, and the speech produced a profound sensation. He followed with an exhortation twenty minutes, so pertinent, earnest, and persuasive, that many made note of it as preluding eminence in the Christian ministry. In the year 1816, when he was some seventeen years old, his father, John C. Collins, emigrated to Ohio, and settled in Chardon. John King, father of Zadok, George, and Harvey King, and father-in-law of John C. Collins, had removed to Chardon from Connecticut the year before, and settled on "King Street." The land was all a wilderness. Teams of oxen and horses brought their families and their few necessary "goods" all the way, and their own axes underbrushed the way many miles for their wagons. These firm, persevering men brought excellent muscle for the clearing off of the forest, and laying the basis of the agricultural wealth of the country. Their moral and religious principles, in which they were equally heroic, was the groundwork of a future eminently noble society, in which were secured the right culture and development of their children's children. The writer of these memoirs was not born out of due time to see and converse with grandfather and grandmother King. George King, long an elder and active member, died June 8, 1862, at nearly sixty-nine years of age. Harvey King, unexceptionable in uprightness and piety, died joyfully, December 15, 1872, at seventy-five years; while "uncle" Zadok still survives, a veteran of three generations, like a tree with its root in one, its trunk and bloom in another, and its ripe fruit in the third.

      Wm. Collins was employed in industrial pursuits for several years. In the winter of 1821-2, Chardon was visited by a deep religious revival. Elder Warner Goodall, of Mentor, was the mover in it, a man of plain, broad [226] common sense, of no mean abilities, widely esteemed for his godly behavior. He so preached that a large part of the Presbyterian membership came like Jesus the blessed, and exchanging the bowl for the Jordan, followed their leader into it. Collins had never lost the impressions produced in old Suffield. He came also, and on the 17th of March, 1822, he was baptized by Elder Goodall. Again his tongue was loosed. He was young, ardent, devotedly pious, of brilliant imagination, commanding a copious flow of language, and of manners that awakened great hopes of his future usefulness. He was licensed by the Baptist church, November 3, 1822, when about twenty-three years of age. He was warmly commended to prepare for the ministry in their theological school at Hamilton, New York. Elder Rufus Rider, the Baptist minister, was active in securing these advantages for him. This outlay of means yielded a rich harvest; though probably not precisely in the channel of the counsels which urged him to Hamilton--the only difference, yet important, consisting in the fact that he returned to preach the gospel as he read it in the New Testament, not as it is interpreted in the confession of faith.

      When he returned from college he found the community all alive, and agitated with these doctrinal discussions. With a readiness of insight possessed by few men, and with the promptitude and frankness for which he was ever distinguished, he examined, accepted, and began openly to defend the Scripture models as the true standard of conversion, rather than the experiences of men formed as they are by the standards of their respective systems. In this progress of religious intelligence the main portion of the church were with him. He was duly set apart by ordination to the life work of the ministry of the Word, October 26, 1826.

      Just the month previous to his ordination, he was married to Miss Ann Eliza Haynes. In her he found a [227] Christian companion, whose life flowed evenly with his. They were one in life, in death they were not long separated. Their demise was only three weeks apart. He fell asleep in Chardon, June 26, 1860, aged sixty years; and on the twentieth day of July, twenty-four days after, she followed him to their final reward. The funeral services of both of them were performed by Bro. J. H. Jones, in presence of a great concourse of weeping and admiring friends. Few persons ever passed to their graves more universally respected and lamented.

      Collins won all to him by his kind, genial, social nature. He was very quick in discernment, abounded in humor, and was highly entertaining, either as guest or host, by his wit, anecdote, and unfailing supply of sensible and instructive conversation. One less hopeful would have sank down under the hardships and lack of compensation, an experience in which he had his full share in common with the generation of preachers who founded and built up the churches. He did not exceed a medium height, was finely formed, his countenance comely and benevolent. Few men ever preached so many funerals. His abundant, practical common sense, his excellent vocal powers and fluent speech, his firmness of principle, activity in the gospel, his love of men, and devotion to Christ as his servant, made him universally acceptable, and with very many a favorite.

      For thirty-four years he proclaimed the gospel. Most of this time he served as pastor of the church. In 1853, J. W. Errett was settled in the church, and served three years. James Encell followed him; then R. Chapman, who died there. Orange Higgins succeeded him for two years. J. W. Ingram next. After him W. S. Hayden, two years; then R. S. Groves.

      For many years the church has had the benefit of the invaluable life and labors of Bro. Dan. R. King, who, as a preacher, the peer of any of them, has borne burdens [228] when others laid them down. At intervals, when no preacher was employed, he has himself blown the silver trumpet, and, "without murmuring and complaining," has stood always ready to serve for Christ. Present Elders, D. R. King and C. D. Spencer; deacons, Henry Bartlett, L. G. King, O. C. Smith. Seth Sawyer, clerk. Membership, about two hundred.

      Both in its origin and subsequent support this church is much indebted to the faithful William Collins. Living near by, and being extensively acquainted, and respected by all, he was a pillar of strength to the cause. The first visible awakening was in January, 1839, by Bro. J. P. Robison, who preached one Lord's day, and baptized Miss Jenett Hamilton. He visited them again in the spring, added several, and left a church of twenty-two members; with Alonzo Randall and Orrin Gates as elders; and Milo Fowler and Halsey Abrams, deacons. The visits of E. Williams, W. Collins, and Dexter Otis kept the fire alive. In June, 1840, brethren Bentley, Collins, and Robison, conducted a meeting with seventeen additions. In March, 1841, J. Hartzel came among them. The Presbyterian church was obtained, and a large hearing secured. His lucid statements and able defense of the truth won confidence and converts. In five days, twenty-one souls yielded to Christ. Being compelled to leave, the church sent Adolphus Morse, who was then preaching there, to Mantua for A. S. Hayden, to carry the work forward. The first evening the house was filled with people, who had waded through blinding storms and deep snow--such was the [229] interest in the public mind. Rev. Mr. Pepoon, the Presbyterian minister in the place, a man clearly honest in his convictions, but blinded by prejudice, came to hear and to oppose. Honor to the man, who, while opposing what he conceives to be dangerous error hath yet an honest heart to listen and to learn. Here was an example: This gentleman was hostile; but years afterwards he became calm, and worshiped, and helped on the work. At this visit of three days, nine more were baptized into Christ.

      On the 20th of May following came Henry. His royal blade of tried temper was never drawn but in victory. He staid from Friday till Monday, the time of a long meeting then; produced an immense interest, added a number, and left the church all alive. There occurred a passage at arms between him and Rev. Pepoon, which was rather hot than healing; but the times then permitted some things over which these days would throw the veil of charitable oblivion.

      In September following Hartzel returned, bringing Bro. C. E. Vanvoorhis with him. But the meeting-house was mow closed. A store-room just erected was fitted up, and filled with hearers; of whom some were obedient to the faith. W. A. Lillie, a school-teacher and student at law, whose inquiring mind had been tossed on the ocean every-where agitated by opposing winds of doctrine, heard Hartzel with delighted relief of mind, as he saw in his exhibition of the gospel a rational system which he could embrace under the laws of evidence without violence to common sense. He immediately confessed his Savior. As in the case of Paul, so in his, the law was abandoned [230] for a higher and nobler pleading. He became a minister of Jesus Christ, and his labors have long been fruitful, both in converts and counsels. The churches of Munson, Chester, Russell, and Mogadore, especially, as well as many others, have received much aid by his judicious instructions.

      Not only he, but Bro. Orrin Gates came up to usefulness in this church of Munson. Gates was born in Windham County, Connecticut, May 17, 1815. He was brought up among the Methodists. He sought earnestly among that people the joys of salvation; but he failed to obtain under their teachings the anxiously-sought blessing--the evidence of pardon. He heard on King Street, Chardon, the rapid Henry; and his interest grew to astonishment as he listened to the unadorned proclaimer of the gospel. The King brothers there, and Collins, were faithful with him, and he was compelled to investigate. The very plainness of the gospel stumbled him. He fell sick; and his conscience so reproached him with neglected duty, that he resolved to obey the gospel the first opportunity. This was afforded him in the great yearly meeting in Euclid, September, 1837.

      His position as elder of the church, to which he was called soon after its organization, compelled him to take a public stand, and called him to exercise his good, natural gifts of exhortation. The outburst of "Come-outer-ism" during the presidential campaign of 1848, was a sore trial to the church in Munson--good men staggered, and many were swept away by it. His associate elder bowed under it. He girded up his soul, and aided much to [231] steady the ship over the rocking billows. It was long before the dissidents resumed their seats in the congregation.

      His preaching was now no longer confined to a local congregation. In the winter of 1854, he was formally ordained in the church of Chardon, of which he had become a member, by brethren Isaac Errett, John W. Errett, William Collins, and Zadok King, the time-honored elder of that church. His field enlarged. He was the chief agent in founding the churches in Trumbull, Denmark, and Harpersfield, Ashtabula County, and Montville, Geauga County. His work in Munson, Hartsgrove, Bloomfield, and Bazetta will be long remembered. In Bazetta he had an ingathering of fifty souls at one meeting, and afterwards lived among them eight years.

      In 1842 the church in Munson had acquired sufficient strength to erect a good house. Bro. Hartzel came to the dedication of it in November. He preached with such power that fifteen turned to God, among whom were Jas. G. Coleman, and Henry, Thomas, and James Carroll. William Hayden, returning from a tour of preaching in the State of New York, arrived in the midst of the meeting, and preached from the words of the prophet, ". . . . . to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word." Isa. lxvi: 2. In his sermon he urged strongly the needs and uses of the Sunday-school.

      A great move was made among the people in March, 1843, by Dr. Robison. He began meeting the twenty-fourth of that month, and in ten days he [232] had brought seventy-six souls into the kingdom. Elder Collins stood closely by his side, and the presence and prayers of Otis the meek, a part of the time, helped forward the work.

      No marvel that in June following this flood tide, when the yearly meeting for Geauga County was to be held in this church, Bro. Robison was the picked standard-bearer for that occasion--the church selecting A. S. Hayden as his associate; these brethren, with those residing near by, discoursed during the four days to the great congregation. There were twelve conversions at that time.

      During this year, Dexter Otis was employed by the church to preach one-fourth of the time for fifty dollars.

      The brotherhood here have had the labors of most of the preachers. Besides the names already given, men who have been much among them, we mention Bro. M. S. Clapp, E. B. Violl, and Ransom Storm; nor should William Hayden have been omitted as among the earlier and most efficient factors in these results. A. B. Green also, and Washington O'Connor have gathered stars there for Immanuel's crown. Alvin Waite preached statedly for some time, alternating with Bro. Otis.

      Among the home forces, much credit is due to Thomas Carroll, who has long been at the helm. His patience, faithfulness, and good judgment are not easily overrated. Milo Fowler left his post as deacon and finance agent many days ago; but he held it faithfully till his hand was enclasped by the touch of that of the angel who bore him to paradise. James G. Coleman also, for many years an [233] elder and counselor, and who, by preaching and teaching kept the membership together, will never be forgotten.

      No man has been more faithful, or more useful than Allen Harper, one of the first members; he has borne the burden at all times so faithfully and uncomplainingly that he stands among the first in the gratitude of the church. And many others, who, with equal fidelity and perseverance have stood firmly by the cause for many years, doubtless have their names graven on the palms of Immanuel's hands.

      From Chardon, as from the church of the Thessalonians, the "word of the Lord sounded" out into surrounding townships. In the year 1835, John A. Ford, of Burton, and his wife, Mrs. Eliza Ann Ford, attended a meeting on King Street, in Chardon; and hearing, they "believed and were baptized" by Bro. Collins. Her sister, Adaline Barnes, afterward Mrs. Hoadley, made her confession of Christ the same time. Mr. Ford was a prosperous farmer, of Presbyterian connections, and a member of the most influential family, and pioneers in the settlement of Burton. His brother, Seabury Ford, Esq., was subsequently chosen by the suffrages of the people to be Governor of the State of Ohio.

      Mrs. Ford was a woman of warm friendships, of quick and correct perceptions, and by her decision and energy, she was a great help to her husband in the effort to bring to their neighbors the knowledge of the gospel as preached by the apostles. Almost the whole town was under the influence of the [234] Presbyterian church, and the numerous and wealthy family of the Fords were its chief support. This deflection from ancestral faith by John and his wife, was looked upon as close akin to a family reproach, and many times they were made to feel the slights and taunts of offended sect pride, as a penalty for their independence and the legitimate exercise of their rights of conscience.

      Wishing the gospel, as they now plainly saw it, to be heard by their neighbors, they invited Collins to come and preach, who promptly responded to the call. In 1838, Ford moved from his farm to the center of the town, where, in his new house, with better accommodations, the people came to hear, and there in the autumn of that year Elder Collins constituted the church, consisting of twenty members.

      Bro. John A. Ford and Bro. Joseph Woodward, a man of much religious worth, formerly a Baptist, were very appropriately intrusted with the oversight of the young community. These men would be entitled to respect for their sound judgment and weight of character in any community. Their families heartily co-operated with them in maintaining the ground under great disadvantages for many years. Bro. Henry Pifer was the deacon. After a time, Bro. Hoadley, brother-in-law to Bro. Ford, located in Burton, whose firmness and ability in counsel and address, with the musical talent of his amiable companion, were no small assistance.

      The church was sustained by the occasional and sometimes stated help of the preachers--Collins, Williams, Hartzel, Belding, the Haydens, and others--so that they became well established in their own [235] neat and comfortable meeting-house. Soon after the establishment of the Eclectic Institute at Hiram, this church obtained help from that source. It never grew to be large, but for twenty years conversions and other accessions repaired the loss by disintegration of various kinds. At length, when these two leading families began to separate, the congregation declined, and their dismemberment eventuated in that of the church. In 1858 they ceased to meet. [222]

[EHD 223-236]