N Sharon, on the Shenango, over the border in Pennsylvania, was a church under Baptist colors. It was constituted in 1804, with twenty-eight members. In 1806, it sent Thomas G. Jones, A. Bentley, then young, Jesse Hall, John Morford and Ed. Wright, as messengers to the Red Stone Association, in Brooke County, Va. In 1814, Isaiah Jones, the father of our J. H. Jones, appears as its messenger. For a few years before the principles of reformation made a stir, this church had associated with those on the Western Reserve. The elements in it were not harmoniously blended. The family of McCleery had emigrated from Tubbermore, Ireland, where they had profited by the instructions of that profound teacher, Alexander Carson. Holding clear views of the Bible, they responded promptly to the call for setting the churches in order, according to New Testament usages. The father, John McCleery, to venerable years added intelligence and decision. His sons, George, a preacher, and Hugh, a genial, and also an influential member, and others of the same enterprising family, were awake to the reformatory movement which was making conquests in all quarters. The opposition was aroused to prevent [267] the spread of these new doctrines; but these brethren plead for the justice of a fair hearing of them, before they should be condemned. Hugh McCleery went to Warren for Bentley and Scott, who were soon on the ground, and who preached in Sharon the same gospel which began in Jerusalem eighteen hundred years ago. The same results followed; for "those who gladly received the word were baptized;" and had the church been the same as that at Jerusalem, it might have been said, "and the same day they were added" to the church. But the church utterly refused them admittance, because they had not come before the members, told a "Christian experience," and been accepted by a vote of the church. Bentley had already gone, and Scott left them immediately after these conversions. Elder Thomas Campbell then came, but all his influence for reconciliation was unavailing. He wrote to the church a very conciliatory letter, deprecating division, and beseeching them to shelter the lambs. The reply was a stern refusal. Meanwhile, the time arrived for the "June meeting" of the Baptists, to assemble in Sharon. Scott and Bentley had returned, but the hostility was now so bitter that these three excellent and venerable ministers, as also all who sympathized with them, were expressly refused admittance into their meeting-house. The excitement in the community was running high, and Daniel Budd, Esq., a reputable gentleman, fitted up his barn and opened it to the reformers, where, on Saturday, Sunday and Monday, they proclaimed, to a multitude of people, the ancient gospel, which had filled the Roman Empire with its conquests before any of the modern sects arose. On Monday, the [268] fourth one in June, 1829, on the bank of the river, after the baptism of some converts, was formed the church of Christ in Sharon. They were forced to this step, after much persevering effort to prevent a separation. Seventeen of the Baptist members united then, and more soon afterward. About thirty were that day enrolled with devout invocations by these three brethren, for blessings upon them from the Head of the church. George Bentley, Bashara Hull, with their families, and the McCleery family, were in the newly organized church.

      The declared policy of the old church was non-intercourse. A resolution was passed excluding the wives of Benjamin Reno and James Morford, for breaking the loaf with the disciples. The former, who was a deacon, arose and protested against such an unchristian act, and announced his withdrawal from their fellowship. Morford, a deacon and clerk, laid down his pen, his office and his membership, refusing to be a party to such a proceeding. Both became pillars in the new organization. The church, by resolution, excluded all who united with the disciples.

      The new church had considerable talent in its members; and they were firm, zealous and united. Converts were multiplied. Hayden came often among them, as did Henry also, and the persuasive Bosworth. Applegate was near, and was quick to help. Allerton visited them and brought in a large number. And "having obtained help from God" through the hands of many of his servants, they continue a prosperous brotherhood in Christ.

      These brethren have done much for Christ. Two [269] ministers have arisen among them, Prof. Amaziah Hull, of Oscaloosa, Iowa, and J. B. McCleery, of Kansas. Many of great usefulness in the West were trained for their work in Sharon.

      The association was appointed to meet in this (Baptist) church in Sharon, August, 1829, little anticipating the revolution which was to take place in it before that time. When that body convened, it found a new church, just organized on purely gospel grounds, all alive and strong in faith, ready to give it welcome. A very large and joyful meeting was the result. It was attended by T. Campbell, Scott, Bentley, Hayden, Henry, Bosworth, Applegate, McCleery, and many others. It kept no records; nor did the great one at Warren transmit any account of its transactions. This was doubtless an error and a misfortune.

      The reports from all parts of the field were highly encouraging, and the association felt called upon to send out more reapers into the ripening fields. It selected four brethren, Scott, of Canfield; Hayden, of Austintown; Bentley of Warren; and Bosworth of Braceville; all of Trumbull County; and sent them out under the seal of her sanction and authority to go forth "to preach and teach Jesus Christ."

      These four proclaimers formed for themselves, and followed during the greater part of the years 1829-30, a very complete and simple plan. It was understood to be chiefly the work of William Hayden. The writer of these notes, from an original sketch put into his hands by him, prepared a copy of it for each of the evangelists. [270]

      A circuit was established, including sixteen stations at convenient distances apart. It was arranged that four of the places should have preaching every Lord's day; and also, that in the course of a month each of the sixteen places would be favored with a Lord's day service. The other days of the week being also employed, all of these posts had frequent preaching.

      Several advantages resulted from this arrangement:

      1. As the preachers followed one another in a regular and fixed order, the churches always knew who was coming;

      2. They had regular times for the preaching and knew when to expect it;

      3. Each preacher knew, at any time, where each one of the others was;

      4. It afforded a profitable variety of talent and instruction, giving to each community the benefit of all the talents;

      5. It removed any grounds of dissatisfaction arising from the practice of limiting the more brilliant speakers to the stronger communities, leaving to the weaker places the less eligible gifts; a practice which has caused many a well begun opening to wither, and forced many an honest and earnest worker out of the field.

      This scheme of "circuit preaching" pleased as long as it lasted. But there was no general manager who, as openings were made beyond these limits, could "send forth more laborers into the vineyard." Moreover, the " laborers were few; " consequently, as the Macedonian cry came up from all quarters, by letters and by messengers, it became impossible to confine these evangelists. They could not resist these [271] appeals. Scott, somewhat erratic, distanced all bounds. He was moved at beholding the whole country a prey to sectarianism, and having the jewel of the "ancient gospel" in his possession, he was confident it would soon turn the whole mutilated and dismembered profession of Christianity back to the original apostolic unity. So, like a hero dismantled of arrangements which he felt to be an encumbrance, he flew where the finger of God directed, and stirred the land with the tidings of the gospel.

      The others maintained their course for awhile. But one after another they yielded to calls for help, and so fell this first attempt at systematic order in preaching the gospel.

      Jesse Hall, for more than fifteen years, had been a member of the Baptist church in Sharon, Pa., and though living about six miles distant he was a regular attendant. He was a man of unblemished character, of broad sense, zealous, and given to hospitality. Such a man could scarcely fail to gather Christian people around him. In the year 1820 a church, of the same name and order, was formed at his residence in Hubbard, in which himself, A. K. Cramer, Archibald Price, James Price, Walter Clark and Silas Burnett, with their families, were prominent members. Jesse Hall was, by far, the most influential man in this organization, and as deacon, he was the leader, councillor and chief manager. For a considerable time it was the "church in his house." He was just the man to welcome the "Christian Baptist; "and though he was very firm in purpose, the floods of [272] light poured upon the world by that work revealed to his penetrating mind, a Bible basis for the Church of God not yet fully discovered by the rival sects of Christendom. In 1828, when Walter Scott came among them, as the evangelist of the association, most of the members were prepared to receive him warmly. His forcible preaching compelled a crisis, and the whole church, eight or ten only excepted, discarded the creed and the name of the party, and adopted the New Covenant as the divinely appointed basis of the church, with only such names as the New Testament writers employ to describe the people of God.

      The church thus newly formed had about forty members. Jesse Hall and John Applegate were appointed the overseers. They served with great fidelity for about twenty-five years. Their successors were Oliver Hart and Warren Burton. Orenous Hart and David Waldruff have served the church in the same capacity. And now, James Struble, H. Green and A. K. Cramer, Jr., are the acting elders.

      Under the efficient management of her officers the church grew in grace and in numbers. The zeal of the brotherhood knew no bounds. Applegate, under the judicious counsels of his able co-elder, soon became a preacher who, while he traveled much abroad, served his own church in public instruction for at least twenty years. But they were not stinted in their views, and in the earlier days Hubbard gained great renown for the victories in behalf of the truth through their own prayers and activities, and the co-operative labors of Scott, Bentley, Hayden, Henry, Hartzel, Alton, Saunders, and both the Bosworths; [273] and a little later, of John T. Smith, Brockett and Perky. Bro. J. W. Lanphear is cherished for his able defenses of the truth in that place. In after times, W. T. Horner, William S. Winfield, Willard Goodrich, Matthias Christy, Harmon Reeves, C. C. Smith and J. A. Thayer have co-operated in extending and building up the church.

      In August, 1837, the yearly meeting for Trumbull County met in Hubbard. It was one of the largest assemblies ever gathered on the Reserve. Preachers and people came from far in those days, creating great enthusiasm. To this one came Campbell, Bentley, the Bosworths, Henry, Hartzel, G. W. Lucy, Applegate, Clapp, Rudolph, J. J. Moss, and A. S. Hayden; nearly all of whom preached, exhorted, and held evening meetings during the great occasion. There were thirteen converts.

      Two years later, this church had an accession of several members during a meeting in Youngstown, conducted by A. Campbell. Among them were Jesse Hall, Jr., Aaron Smith, James Struble, Moses Cole and Jesse Hougland.

      The growth of the church has been gradual. No root of bitterness has ever sprung up to cause a division. They began without any church property. For a few years, they held meetings in a building rather useful than costly, owned by the elder Jesse Hall, and which he finally deeded to the trustees, with the grounds belonging to it. Subsequently, they erected on eligible grounds a permanent and valuable edifice; and with a present living membership of one hundred and seventy five, the church in Hubbard seems likely to pass from the present into [274] the hands of the next generation, a light and a blessing to that whole country.

      "Tell us the story of the earlier times. Describe the men who lived in them, and relate to us their deeds." So cry out thousands, to whom the stirring events and the struggles which made and marked our early history have come down in mere fragments of information. It is not mere curiosity which prompts the call for this knowledge. It is a just and laudable desire for a knowledge of the causes and conditions which originated this great work, the effort to recover the Christian institution, in all its parts, from the mixture and corruptions of the long, dark day of papal superstition. Gratitude, doubtless, also mingles in the demand, that due honor may be rendered to the moral heroes to whom this generation is greatly indebted for their prompt espousal of the truth, then freshly brought out from the sacred Scriptures, and for their able, untiring, and self-sacrificing advocacy of it amid fearful struggles and against formidable foes.

      Beloved among these memorable men, and distinguished in the circle of his labors, was Bro. John Applegate. He was born May 13, 1797, in Bordentown, N. J. Cradled in the lap of frugal industry, he early saw the practical side of life, from the necessity imposed on him to contribute to the wants of the family. Ohio, at the time of his removal into it, had been only five years a member of the Federal Union. Its fertile soil was the El Dorado of hope to the working people in the States of the sea-board. The Western Reserve, in particular, was receiving large accessions to its young population by immigration from New England and other portions of the East. To this inviting land came the Applegate family, when John, the subject of this [275] sketch, was only ten years of age. They settled in Hubbard, Trumbull County.

      Through his father he inherited the Baptist faith. His another was a pure-minded, conscientious adherent of the Quaker doctrine. John, very early in life, was the subject of deep and pungent religious convictions. From about the fifteenth year of his age up to his twenty-first year, the tempests of religious conviction, with all their harassing doubts, despondencies, and dimly gleaming hopes, swept across his breast. The gospel of his day was moulded in the most rigid school of Calvinism. Its doctrines resounded in thundering tones in groves, under forest trees, and in school-houses, by the Knox-like preachers of that early time.

      No sweet voice from Calvary came to his terrified conscience. He languished for relief. Sometimes he quite resolved to abandon hope, and yield; to sink down among the eternally lost. Then from this vortex he fled, shuddering at the horrible despair. He saw Calvary, and the meek sufferer there, "but, oh! for the elect alone he suffers there and bleeds. Oh! that I could but know it was for me! 'Come,' he says, 'come unto me-you shall find rest.' But, then," his soul in anguish cried, "that blessed voice is for the elect alone; I may not be one; I dare not stir to go." If some earnest comforter spoke of the loving Jesus, and of his invitation to sinners--"Yes, but I know not the way--I can do nothing but wait; if I am to be lost, I can but fulfill my destined doom. A "genuine" experience it was, according to the standards of that day. Much of it ever remained a blessed memorial in his humble and truly Christian heart. Yet how much of needless torture might have been saved him; how much earlier he might have found "peace in believing," had the plain gospel plan of salvation been pointed out to him in the hour when he was seeking to "flee from the wrath to come!" [276]

      At length the "darkened cloud" withdrew, and peace shone in on his soul. He gave in his experience, was received by the vote of the church, and was baptized in a stream in the vicinity of his residence, in the month of March, 1818, by Elder West. He was then in his twenty-first year.

      About the same time he was married to Miss Fanny Cramer, a woman worthy of his affections, and who, with even step and equal hand, bore her full share of the hardships incident to her position. Abounding in the domestic virtues, she managed her household with great prudence and discretion, and lived his faithful companion in all his life-work till very near his own departure.

      Immediately after his conversion, he began to "exercise" in meetings. He was a rapid and ready talker. His articulation was very distinct and complete. He commanded a good voice, penetrating, and very agreeable to the ear. He was a singer of more than common excellence. He soon filled his soul, and the meetings, too, with the songs of joy in which he expressed the peace and hope, and love of a new-born soul.

      He continued to work among the Baptists for six or seven years, distinguished for great activity and a burning zeal. Wherever a word could be spoken for the Master, his diffidence yielded to the pressing sense of duty and the earnest impulses of his warm Christian heart.

      The churches and ministers in all North-eastern Ohio were beginning to be agitated by certain views--by some, looked upon as dangerous, by all regarded as novel and bold--of the Campbell's, father and son. In the year 1826, Applegate heard these gifted men in Warren. His free mind was, by his own reading of the word of God, partially prepared to receive some modifications of those rigid views which had caused so much trouble in his own experience, and he went with the determination to hear fearlessly, and give due weight to all he heard. But he [277] was cautious; and on returning, he received the faithful chidings and reprimands of the older brethren for giving heed to new things.

      Soon after this, Walter Scott came to Austintown. He was producing there a great stir among the people. This was the spring of 1828. All the way from Hubbard to Austintown came Applegate to hear Scott. He was afraid of him. Bentley, from Warren, and Schooley, from Salem, were also there. After the hearing, Applegate drew the sword and joined in battle. The method of enlisting converts was too quick. Genuine conversion could not be so short a work. Faith, "with all the heart," in Jesus was not enough to prepare for baptism, without relating an experience, such as the fathers and mothers in Israel could approve. So went the investigation. He thought he "whipped them all out;" and, reiterating the ancient cry, "To your tents, O Israel," he took leave of them and departed. Riding on a few miles, his horse went slower, as he thought over what he had heard. At length he halted, and resolved to return and give these brethren a farther hearing. This he did, and on leaving them a second time, Scott and Bentley sent by him an appointment for Hubbard.

      He addressed himself with new zeal, with deep and prayerful interest, to the study of the word of God, resolved to be fully prepared to meet and discomfit them. But this reading partially disarmed him. He decided to "let them alone," lest he might be fighting against the truth.

      The winter of 1829-30 saw the full consummation of these changes in his views. Bolder now became his testimony. He read the Word of Life to the people, and testified publicly every-where. Authorized by the church, he went to other places to teach the way of life; and without any direct intention on his part, and before he was aware of it, Applegate "was among the preachers." He visited [278] Brookfield, Hartford, Fowler, Bazetta, and many other places, exhorting the brethren; and wherever he went he revived the spirits of the fainting, and poured the oil of joy into the souls of the Lord's people.

      Few men were ever more patient, persevering, or enduring of privation and toil, in fulfilling the duties of the Christian ministry. Unpaid, yet uncomplaining, he traveled on horseback, often afoot, over the rough roads of a country yet new, never failing to meet his appointments. Impelled by a lofty and sacred sense of duty, he denied himself the happiness of a home, whose limited store of earthly wealth was sweetened by the endearments of pure, genial and religious affection, that he might teach sinners in the great congregation the plain way of the Gospel of God's salvation. In those days preaching "paid" poorly in the pocket. Nor was fame reaped from it. Surely the long-continued toils and hardships of the preachers of that early day of the Reformation vindicate them from all imputations of selfishness, and stamp them with a lofty zeal and heroic chivalry worthy of all admiration.

      Among all our early preachers no one had less of vain ambition. Without guile and without envy, he was happy when others preached. If any surpassed him in apparent public usefulness, or won more rapidly the favor of the people, his joy at the success of the Master's work suffered no abatement through envy. He esteemed other preachers better than himself, and voluntarily chose the lower seat at the great spiritual feasts when many proclaimers of the gospel and multitudes of souls assembled at the great yearly meetings of North-eastern Ohio. Yet was he not the less esteemed, and the greetings of the people testified the depth and sincerity of their affection for him.

      In the spring of the year 1866, he removed from Hubbard, so long his home, to Iowa, to reside with his youngest son Charles, near Monticello, Jones County. Two years after his removal came the time of his mourning for [279] the death of his wife. During their long pilgrimage, so complete had been their union in life, so like a stream without a ripple--or an eddy had flowed their mutual affection, that her death was a shock almost insupportable. Five or six months after this event, in the fall of 1868, he returned to Ohio, visited well-remembered friends, and extended his journey to his original home in the State of New Jersey. In the spring of 1870 he returned again to Iowa, and made his home with his sons, James and Charles. Though age was now on him, and the "outer man" beginning to show signs of decay, he still preached almost every Lord's day. A peace-maker still, as in all his life, he labored to reconcile differences among brethren, some instances of which, among the very last acts of his life, are cherished with gratitude by the brethren where these ministrations of mercy were performed. He preached his last sermon at Nugent's Grove, Linn County. Overexertion and a sudden change of weather caused a severe cold. Typhoid fever followed, from which he never recovered. Nearly eight weeks he languished under this terrible scourge. His love of singing continued to the last. Frequently during his sickness he raised his feeble voice in melodious praise.

      Near the closing scene he was visited by Rev. ----- Wilson, a Presbyterian minister, who asked him if he knew him. By a nod of the head he gave the affirmative reply. Mr. Wilson then repeated a part of the twenty-third Psalm: "The Lord is my shepherd; I shall not want." The dying hero waved another response, and soon the vessel of clay alone remained.

      Thus died, on the 17th day of February, 1871, in Scotch Grove, Jones County, Iowa, at the residence of his son James, Elder John Applegate, in the seventy-fourth year of his age, having been a preacher of the gospel over forty years. [280]

      The Baptist church here was formed January 22, 1820--eight members. James and Dorcas Bowen, William and Anna Davis, Samuel and Rachel Hoadley, and Samuel and Elizabeth Bacon, were dismissed from the church in Warren for that purpose. These, with Asher and Esther Coburn, Samuel B. Tanner and Anna Tanner, Martin Daniels and a few others, composed the church. Four persons, baptized the day previous, of whom Eben R. Coburn and John F. Coburn were two, were received that day. Bro. Bentley officiated. Asher Coburn and Samuel Hoadley were the first deacons. No bishops were appointed, the Baptist order recognizing no such officers apart from the preachers.

      This church continued till the "times of reformation." Her highest reported number, at any time, was forty-four. Bro. Edward Scofield, one of their number, was an earnest Christian, a man of liberal views. Being a good exhorter, he was very useful. He got hold of the "Christian Baptist." Its editor, in his triumphant vindication of the scriptural baptism in his debates with Walker and McCalla, had made a highly favorable impression on the Baptists every-where. He had thus gained their confidence, which gave a wide circulation to this his first periodical. The reformation for which he plead was not a negation. It consisted in a well matured effort to introduce Bible views, and to establish New Testament Christianity. Such views, so clearly propounded, and so well sustained by argument and Scripture, created a commotion every-where--some [281] advocating, some opposing them. The brethren in Bazetta were not behind in these investigations. The traditions of less favored times were losing their hold on the people. The great stir in Warren, in January, 1828, shook the church in Bazetta like the heavings of an earthquake. Indeed, its impulse spread like a tidal wave over the country. It was a time of Bible research, such as had not been known. The emancipation from the traditions of the church was complete--deference to the teachings of God's word was equally complete. The "lively oracles" were accepted as meaning what they said. This grand principle brought all parties face to face on the Bible. People studied it as they never had before. It was customary to keep a copy at hand, on the desk, or the counter, that every-where, and on all occasions, the appeal to it could be instant, and its decision was final. The disciples were becoming strong in the faith; many of them able to teach others: The church divided on these principles--the greater part moving on under the leadership of the apostles, a small minority adhering to the received standards.

      Among the converts in Scott's meeting, in Warren, were Enos Bacon and Daniel Faunce. At their invitation, Scott and Bentley came to Bazetta in May, and added a number more; who, taking membership in the existing church, were counted as Baptists. In the fall Thomas Campbell came and organized the present Church of Christ in Bazetta. Bro. Aaron Davis writes: "He had to fight every inch of ground. There was division in the ranks of the Baptist church, but most of the members fell in with the 'new doctrines,' as they were called. This stirred the ire of [282] Elder Woodworth, the pastor. The contest was sharp for awhile, as he said he would have a fair fight in an open field. And surely it was sharp for a time, but he was soon vanquished; and most of the church fell in with the 'new doctrine.'"

      The church numbered twenty-eight at the beginning. They found in the Scriptures that, under the apostles' teaching, there were elders in every church. Proceeding, to organize on the divine model, they elected Samuel Bacon, Samuel Hoadley and Asher Coburn, bishops or elders; and James Bowen and Asher W. Coburn, deacons. This was done in Father Bacon's barn, the only place they could get for their meetings. In the fall, when cool weather came, they repaired to his house. Finally a school-house was obtained, which served, for a few years, till a meeting-house was erected. During this period, and for many years, they had no regular preaching. They were served in occasional appointments, and two days' meetings, by the preachers then in the field; and, later, by Green, Jones, Brockett, Phillips, James Calvin, Gates, Henselman, Dr. T. Hillock and I. A. Thayer.

      Several churches arose from this one. West Bazetta, Fowler, Mecca and Greene, started with members from this hive. In respect to its officers, fewer changes have been made than in many churches. After Samuel Hoadley, one of the first overseers, John Sanders was appointed. He served a few years. After him Aaron Davis, who has stood as an elder about thirty-eight years. In the place of Samuel Bacon, Calvin Smith was chosen. In the place of Asher Coburn, the lamented Daniel Faunce was [283] elected overseer. At his demise, Otis Coburn. Then, after him, Seth Hulse, who serves now with Davis. The present number is about one hundred and eighty. A good house, and Bro. R. T. Davis for settled preacher.

      Several preachers have arisen from this church. The wise and excellent James Hadsel, of Indiana, arose in this church. John T. Phillips began here, though he was not sent out by this congregation. Here Harvey Brockett--the sainted Brockett--was helped on his feet. They found him in Farmington, showing zeal and ability in exhortation, which gave promise of a bright future. They moved his family to Bazetta, and with some help from abroad, they purchased and gave him thirty-five acres of land for a home. And Calvin Smith, famous above his associates.

      The church in Bazetta has long been generous in sustaining the yearly meetings of the county; one held in August, 1841, is spoken of with much interest. It was attended by Henry, Lanphear, S. Church, Green, Jones, Dr. Robison, Winfield, Brockett and others. There were thirty-nine conversions; Bro. John T. Phillips was one of that number.

      Among the unchronicled dead, whose labors will be held in perpetual remembrance, is the name of Calvin Smith. He lives in the affectionate remembrance of the many whom he turned to righteousness. Very many churches throughout North-eastern Ohio, with some in the East, to New York and New England, and in the West to Wisconsin and Iowa, will never cease to cherish the memory of this remarkable man. [284]

      Calvin Smith was born October 30th, 1813, in the township of Vernon, Trumbull County, Ohio. His father died when he was between five and six years old. He continued to live in poverty, with his mother, until he was eleven years of age, when he went to live with Ezekiel Beach, of the same town. When he was nearly fourteen, his mother was married again to Isaac Meecham, of Kinsman. He chose his step-father for his guardian, who bound him out to learn the blacksmith trade. During the six years he remained at this business, he was employed less at the anvil than at the desk, as an accountant. But other impulses fired his soul. His quick discernment and penetrating mind surveyed the wide domains of our intellectual nature, and he longed to enter, possess, and cultivate that prolific soil. During the time of his apprenticeship, he omitted no opportunity to read and study. With a temperament immensely active, with a keen and quick discernment and a most retentive memory, he gathered knowledge as the miser gathers gold. At twenty he bought his time and commenced teaching school, still employing every available opportunity to advance in education.

      March 1901, 1835, in his twenty-second year, he was married to Miss Maria Meecham, whose tastes and intellectual endowments were in perfect coincidence with his own. This proved to be one of the happiest of unions. With views, aims and purposes the same, and both possessed of great energy, and abounding in hope, they accumulated a competence, founded a house, and established a name which will long survive their own generation. For two or three years he taught winters, and summers gave his energies to the clearing of his forest farm.

      But, though ambitious, his purposes of life had not been lifted above the attainment of a comfortable home and an honorable position in society. His heart was yet unblessed with the light and truth of the gospel. I quote here his journal: "I was wild and unconcerned about Christianity [285] most of the time. When I was about nineteen, I attended a meeting or two held by Foot, a revivalist of the Presbyterian order, and did all they told me to do, but did not get an evidence of pardon, and was afterwards rather skeptical. I occasionally heard the Disciples preach, and on the 28th of May, 1837, I was immersed by John Henry, and united with the church."

      It is of special interest to pause and note the workings of his mind, and the disposing causes which acted in this happy and eventful change in his heart and life. In him existed that rare and admirable adjustment of the moral and the rational natures by which faith is sought, but which refuses to believe without rational evidence. He longed for "religion." He sought for "grace." But though he eagerly and earnestly sought, human promises and expedients failed to satisfy his strong mind, which desired a firm foundation on which his soul could lean so important a trust. Hence his disappointment; and hence his relapse into skepticism--a dark and dismal despondency from which a rare man and mighty power alone could lift him. In the guidings of a good Providence, such a man came. In this state of his heart, John Henry, whose name is a synonym for peerless power, came to "the Burgh," in Bazetta, to preach the gospel. When Henry preached all men heard. Smith came, heard, learned, and believed. Such preaching he could understand. It was the word of the Lord, instead of the word of man. The men were much alike in mental activities and social life: It was David and Jonathan. Each kindled life in the other, and both were greater men.

      From this time forward, Calvin Smith was a new man; but his great work of life had not yet commenced. June 26, 1839, he was chosen Justice of the Peace by the suffrages of his townsmen. This office he filled for nearly eight years, and discharged its duties with fidelity and popularity. "During this period," he says, "I paid more [286] attention to the law than the gospel." In truth, he was rising into acquaintance and esteem with the business men and leading citizens of the county. The difficult and trying duties of his office he managed with skill in some important legal cases which came before him; and, young as he was, he manifested no ordinary talent in that position. He won the confidence of the members of the legal profession, and he began to be talked of as a candidate for the legislature.

      But other honors awaited him, and another destiny was before him. "Before honor goes humility." The applause of the world is not the praise of God. In the midst of all his duties now rapidly accumulating, he never wavered in his faith in the Lord Jesus, nor in his walk with the church. The church was much enlivened and edified by his zeal. He preached occasionally for them till, December 19, 1844, the church gave him letters as an evangelist. This widened his sphere of usefulness. He visited other churches, preaching on the Lord's day, and contributed very much to their growth in grace and knowledge. About four years he spent in this manner, dividing his time between preaching and the labors of his farm. At length the time came for him to cut the cable and launch upon the sea.

      November 30, 1848, commenced his first protracted meeting. He was now thirty-five years old. It was not far from his own home, a place on the line between the townships of Champion and Bazetta. No church was there, and every thing seemed discouraging. Storms swept along the sky and over the earth, so that the meeting, which was opened with a fair attendance, dwindled down to eight persons. A noble opportunity to prove the sterling qualities of character, which won the victory for him on many a hard contested field! On the sixth night, only eighteen auditors, and four of them yielded to the gospel appeal and confessed the Lord. This meeting resulted in [287] twenty-seven conversions, and the establishment of a new church of thirty-five members, which has continued in existence ever since. Before this time, however, he had seen souls awakened and converted through his ministry. In the summer of 1848, in company with Bro. James Hadsell, he held a meeting in Johnson, in his own township, with sixteen conversions.

      From this time may be dated the commencement of that brilliant career in the gospel which has made the name of Calvin Smith so widely known, and so dear to thousands. His active and energetic labors spread over a period of about ten years; but as his health was very poor during the last two years, only about eight years can be assigned for the achievements of Herculean labors which are a source of amazement. Wherever he went crowds gathered, and seldom did he quit the field without many captives for Christ. Often a single discourse in a place would bring several souls to repentance. His travels included most of the counties in North-eastern Ohio, and extended to the mountains in Pennsylvania, to New England, New York, and beyond the Mississippi in the West. The labors of a long life were condensed into these eight or nine years.

      In his trip to New England he was accompanied by Bro. J. T. Phillips, of New Castle, Pa. They started in November, 1853, and spent about two months. The chief object of this visit was not so much immediate conversions, as the sowing of seed to ripen into a harvest for others to reap; still there were a number brought to Christ during the trip. He made a trip to Eastern New York, and conducted a meeting in Poestenkill, December, 1855.

      His longest trip abroad was one of five months, the utmost terminus of which was Dubuque, Iowa. He started on this tour August 14, 1855, and arrived at home January 30, 1856. He intended to visit his particular friends, the Soules, and the Robinsons, late of Russell, Ohio, and hold a meeting at their present residence in Iona County, [288] Michigan; but finding sickness among them, he tarried a few days, and proceeded westward to Wisconsin, and made a stand at Hazle Green. Here he preached twelve days and visited fifty-three families to converse with them on the gospel.

      He went to Lancaster and to Platteville. At the latter place, sect prejudice raged so violently that the Methodist and Presbyterian meeting-houses were both shut against him. He began in a school-house, but after a few days this also was closed. The citizens then rallied, obtained a hall, fitted it up commodiously, and the meeting went on without the interruption of a day. The meeting was a great success in teaching the people and in gathering souls into the kingdom. January 4th, 1856, he commenced a meeting in Dubuque, Iowa, and continued it twenty-three days, closing on the 27th of the month. The interest arose to a great height. There were seventeen additions. The cold was intense, the thermometer some days 30 below zero.

      This was his last meeting for a year; and, indeed he never recuperated from the overpowering drafts on his physical energies. He preached during that meeting every day--yet he spit blood daily, and was constantly taking medicine. From this time to the close of his life he was able to preach but little. The last of his preaching was in his own church in Bazetta, February, 1867, of one week preparatory to a meeting held there by the writer of these sketches; and one in Lordstown of a few days, to which he went while I was yet in Bazetta. I well remember him as he was then, emaciate and frail, but abiding in faith, and abounding in zeal, as when health was his in fullest measure. It is a touching remembrance to call to mind how we endeavored to dissuade him from going to Lordstown, and his replies from a voice once so ringing and clear, now so consumptive and plaintive: "I shall live only a little time," he said, "and I may do some good by going." [289] He went. Let his own hand tell the rest, in a note written by him two months afterward:

      "Came home, had an attack of lung fever; sick a long time, and from this sickness I shall never recover. It is now December 15, 1858, and I have not been able to speak a discourse or do any labor; and now I am confined to the house, and will ere long die with consumption. When I die, I hope some one will record my death, and I will leave the record for those interested in it."

      This is his last written note of his life. The next lines are by another hand:

      "Died on the 13th of January, 1859, Calvin Smith, in the 45th year of his age, of consumption. His work is done, and he is entered into rest. He lived and died a Christian--labored for the good of man--stood up for Jesus, and went home to heaven.

      "Keep us, O Lord, that we may meet him at thy right hand."

      A few weeks before his death he gave his Bible to Bro. Edwin Wakefield, with a request that he preach his funeral from the following words: "Blessed are the dead which die in the Lord, from henceforth; yea, saith the Spirit, that they may rest from their labors and their works do follow them." Rev. xiv: 13. This solemn duty was ably performed in the presence of a large and weeping assembly. His widowed companion, six daughters and an only living son, followed him, and "beheld where they laid him."

      "Alas! alas! my brother," wrote Bro. William Hayden, who visited him a short time before his death, "how was my spirit crushed in parting with thee! How sweet was thy spirit! How true was thy devotion to that gospel which pours floods of light and immortality on death's dark hour! Thou hast obtained the true ambition. On thy tombstone it should be written: 'He died at his post;' and in heaven it will be said, 'He turned many to [290] righteousness.' How blest the righteous when he dies! How good to be embalmed in the affections of the pure in heart! May my memory be blest as thine, and my last hours be like thine, my brother."

      It would be impossible to convey in words an adequate conception of his state of mind at departing. So calm, so serene, so strong in faith, so cheerful in hope! Most tenderly devoted to his family, he heard no murmur or sigh. His religion was not a mere sentiment nor a passion. It was a faith which actualizes the "things hoped for"--a faith which saw the things invisible. What a heaven was that home for weeks before his departure! Few visitors could be admitted, but it was all the better; he was all the more sacred to his dear companion, who would have died with him, and to his children, to whom, in the serene blessedness of these most hallowed scenes, he was illustrating the faith in Jesus which he had so extensively preached to the world.

      The hour came, and he slept; slept sweetly and in peace. Aged 45 years, 2 months, 14 days.

      Though short the time of his ministry, fifteen hundred and thirty-six souls were by him turned to God, and baptized into the Lord Jesus, besides over three hundred who united with the churches during and under his labors. He was an early and decided friend of the Missionary cause. He saw in this effort to associate the brethren in a great evangelical enterprise, a coming hope for the churches, to lead them into a closer unity and a better order. A large proportion of his great and successful labors was under the auspices of the Missionary Society.

      Bro. Smith was, in person, of full medium height, in weight about one hundred and fifty. His eye was the picture of quickness and ready discernment; his countenance was highly engaging and agreeable. He was a ready talker, blunt and rapid in speech, exhaustless in illustration and anecdote. There was a fine flowing vein of humor in his [291] heart, which, with his hopeful and cheerful temperament, made him a most animated, social, and instructive companion. His intuitive perception of character was a marked trait of his mental capacities. He was seldom mistaken in his man.

      It is needless to say that a nature so decided and marked in peculiar features, carried itself into his audiences, and under the animation of the force and enthusiasm with which he commonly moved on in his sermons, he bore the delighted hearers along with him to the conclusions which he sought to impress.

      In this place it would be wrong to omit mention of some of the causes of his marvelous effectiveness in his work. Among these, his habit of visiting the people wherever he went, should be prominently mentioned. He was an untiring and most industrious visitor. He always visited; went every-where; made religious calls among the people, in their houses, at their workshops, on their farms. Wherever they were, he found them, talked with them, and often prayed where prayers were never before heard. These were not dull, dry, demure visitations. He was a man of the people, with the people. They saw this. He could tell them about common things, and showed himself a man with them in the experiences and knowledges of common life. His abounding sympathies went to the house and home of poverty, and cheered into life and hope hearts that never felt their blessed warmth before. It was nothing uncommon for him to visit thirty, forty and sixty and seventy families during a single meeting. The highest number I see recorded in his journal is one hundred and six during a single meeting. In these labors from house to house he omitted none, of whatever rank, or condition, or creed. He broke through all barriers, nor allowed either prejudice or religious belief to prevent his getting to the people. Christ died for them, [292] and his it was to reach all, teach all, convert all it was possible to gain.

      Be sure--ye indolent, ease-loving sermon makers, that the people are God's great militia; they are his army. And the man who interests himself in the people, will find the people interested in him and his message to them.

      His style of speech was plain, clear, pointed and forcible. Though rapid in utterance, his enunciation was perfectly intelligible. The words came full and rounded from his tongue. He had no pedantry nor artistic airs. His illustrations, always pertinent and pointed, were from common things. They were so clear and appropriate, the people felt in them the force of demonstration.

      He believed what he preached. The intense earnestness of his faith carried its convictions to every mind. None doubted his sincerity. All saw his earnestness. The subordinate arts of embellishment were nothing to him. "I believed, therefore have I spoken." The word of God was true; he knew, he felt it true, and he made the people feel it too. The grand realities of heaven, of hell, life, death, eternity and a judgment to come, were no toys in his hand.

      "When the son of man cometh, shall he find faith in the earth?" Much of the preaching of this age can scarcely be called even a solemn farce! So vapid and volatile, trope, phrase, and dignity in relief; Christ, sin and salvation shaded in the background!

      I am conscious this sketch will, by some, be regarded as long drawn out. But to thousands, it will be felt to be far too meager, while to one precious circle, where he was vastly more than king, it will seem all imperfection. I dare not say how much I loved him. Let this and a thousand other precious memories be as seed sown, to spring up into a full harvest of joy and holy fellowships when the saints arise in the likeness of Jesus, who is our life and our everlasting hope. [293]

CHURCHES FOUNDED BY HIM.

      1. Between Champion and Bazetta, 35 members, December, 1848.
      2. Fowler, 33 members, March, 1851.
      3. Mecca, 23 members, March, 1851.
      4. Auburn, De Kalb County, Iowa, June, 1852.
      5. Jackson, 50 members, September, 1852.
      6. Russell, 23 members, October, 1852.
      7. Elmore, March, 1853.
      8. Bristol, 32 members, May, 1853.
      9. LaGrange, September, 1853.
      10. Chester, October, 1852.
      11. West Arlington, Vt., January, 1854,
      12. Kenton, Hardin County, 26 members, Feb., 1854.
      13. Hartsgrove, 33 members, November, 1854.
      14. Rome, 60 members, February, 1855.
      15. New Lyme, 18 members, March, 1855.
      16. Jefferson, 28 members, August, 1855.

"Gone to thy heavenly rest!       The flowers of Eden round thee blooming,  And on thine ear the murmurs blest       Of Siloa's waters softly flowing  Beneath the tree of life, which gives  To all the earth its healing leaves,  In the white robe of angels clad       And wandering by that sacred rivet  Whose streams of holiness make glad       The city of our God forever! "Oh! for the death the righteous die!       An end, like autumn's day declining,  On human hearts, as on the sky,       With holier, tenderer beauty shining;  As to the parting soul were given  The radiance of an opening heaven!  As if that pure and blessed light       From off the eternal altar flowing,  Were bathing, in its upward flight,       The spirit to its worship going." [294]

[EHD 267-294]