HE first year of Bro. Scott's travels, he and William Hayden went together to Palmyra. There was no small stir concerning "this way." They came with the King's message, and they proclaimed it with authority. In few places could so little be done with the old professors. The Baptist church, which existed as far back as 1818, under the charge of the benevolent Thomas Miller, and which, in 1825 entertained the association, had lost its savor. The religion of peace was poorly represented. Shameful quarrels were perpetuated in the separation of the church into two fragments, in which personal ambition and family strife prevailed. The patience of many was exhausted with evils which they could not cure, and they stood aloof from the churches, waiting a better hope and a truer gospel. These messengers of Christ's gospel, not wishing to identify their mission with such a state of things, soon abandoned all hope of reconciling these old professors, and opened on new grounds the claims of the gospel. Their boldness and zeal, supported by the charms of music and the attractions of eloquence and, still more, by the plain, pungent truth they proclaimed, brought multitudes to hear, and many to yield to Christ. The conquest was complete, but it was achieved in much sharp opposition. The piercing, [332] piquant speeches of Scott provoked some of the people. One man, who had been on bad terms with his neighbors, objected to Scott's preaching, saying "I want to see more heart religion in it." "Aye," said Scott, "and I want to see a man not keep all his religion in his heart, but let some of it come out so his neighbors can see it!" A Methodist lady retorted upon him: "You have to sing our songs!" "We ought to, madam," he replied; "we get your converts!"

      A church soon arose, formed of the new converts and a large proportion of the old members. Britton Fisher and Iliff Garrison were appointed the overseers of it. Robert Calvin, Marvin Gilbert, George and Nicholas Simons, William Shakspear and E. Fisher, with their wives, were among the early members. It was established in 1828.

      They received help from the brethren who founded the congregation, especially from William Hayden. John Henry helped them much also, as did the brethren in Deerfield--Allerton, Hubbard, Finch, Hartzel and McGowan; A. B. Green also, with Brockett, Reeves, and M. J. Streator. Dr. Robison is remembered for valuable help. In September, 1840, A. B. Green and A. S. Hayden conducted a meeting in Palmyra. A wide hearing was gained, and seventeen converts came in. The church then counted a membership of seventy-four persons.

      Like all churches unsupported by pastoral labor, their course has been fluctuating. The lamp has nearly ceased to burn at different times; but much of the true salt is yet to be found in the church, [333] which to this present day meets every Lord's day to keep the ordinances as they were delivered.

      A church was started in the south part of Palmyra almost as early as that in the north. Elijah Canfield, Horace Western, and Andrew Sturdevant were the leaders. It sustained itself a number of years, but succumbed at last to the common enemies of embodied societies--emigration, death, and neglect.

      Some time in the fall of 1828, as William Hayden was riding through Windham he met Isaac Mead. The surprise at meeting was mutual. Mead, accosting Hayden, said: "Bro. Hayden, is that you?" "Yes, it is I." "What's the matter? I see your garments are wet!" "I preached back here last night, and a person coming to Christ, I have just been baptizing the convert; and having no opportunity of changing my garments, I am going on to find a place to preach. Do you know of any opening?" "Yes, in Shalersville; I am just from there, and there is a good opening. Go on, and call on Davis Haven, and tell him I sent you." "Good bye," said the vigorous preacher, and applying his spurred heels to his horse he was soon out of sight.

      Late in the spring of 1828, Thomas Campbell and Sidney Rigdon had preached a few discourses in Shalersville, taught the people the way of life, and baptized two young men. In the summer, E. Williams delivered a number of sermons, but his former Universalian friends, incensed by his renunciation of their fruitless speculations, were not favorable to his message. But the labors of these men, and Scott's [334] success in adjacent towns, had opened the public ear. So when Hayden came to plant the standard of the cross he had an audience. The ardor of his nature was equal to his powers. He double shotted every piece, and directed his artillery against skepticism and sectarianism; and in contrast with the darkness of the one and the demoralizations of the other, he vindicated the credibility of the apostles and prophets, and asserted and defended the rightful claims of Jesus Christ to the throne of the universe.

      In one of his trips Scott came with him. Here it was Dr. R. Richardson, then of Pittsburgh, seeking Scott in New Lisbon, "to be baptized of him," and not finding him there, came and found his preceptor and friend in the midst of an animated meeting. Scott met him with great joy, for his soul was toward him like that of David to Jonathan. When the congratulations were over, said Scott, aside, to Hayden, "O, that the Lord would give us that young man!" not yet aware of the purpose of his visit. He had been brought up strictly in the Episcopalian order; but having his attention called by Bro. Scott; sometime previous, in a conversation with him at Pittsburgh, to the original term for baptism, his fine scholarship enabled him to investigate its meaning; and finding its current use in the Scriptures and every-where else to be immersion, he conscientiously followed the light, and sought Bro. Scott for baptism at his hands. On going to the Cuyahoga to baptize some converts, Richardson made known his wishes; when, with the others, he was buried by baptism into the death of the Lord Jesus.

      Bro. A. B. Green was early in Shalersville. The [335] brethren in Deerfield, also C. P. Finch, E. B. Hubbard, and A. Allerton, helped much both to sow, to water the seed, and to gather the harvest. For several years William Hayden, having planted the church, looked after it as a nursing father.

      The citizens of the township having erected a good Town House, it was proposed that it should be dedicated. At the instance of prominent citizens, Hubbard and Allerton were invited to hold a meeting in it. They solicited me to accompany them. Closing up my winter school Friday night, we mounted our horses early Saturday morning, and at noon we were on the ground. The meeting was held three days; and many heard out of regard to the nature of the occasion. This was the last of February, 1834.

      All this time, and for years afterward, the church had no settled minister. The preachers came among them frequently; but the church, like most of the congregations, had learned to "edify one another in love." This reliance on the talent of the church quickens the zeal and develops the abilities of the members; and if it is not depended on to the exclusion of preaching, it is a direct and powerful means of imparting strength and permanency to the churches.

      At one of Bro. Green's meetings there was a Miss Langworthy among the converts. The Congregational minister, all praise for his zeal, became much excited at seeing the people so deluded and led away into error. Green had taught the converts simply to believe on the Lord Jesus Christ as their Savior, and to trust honestly to his gospel word of promise, "he that believeth and is baptized shall be saved." This [336] minister came in the crowd to the meeting, and knowing Miss Langworthy, he called her attention to the danger of the error she was embracing. "Why," she innocently responded, "has not the Lord told us to come and be baptized?" "O, I tell you," said the minister, "it is a most pernicious doctrine, and you are exposing yourself to the danger of being damned if you believe it." "But, the Savior said 'he that believeth and is baptized shall be saved;' and now, if I believe on him with all my heart, and am baptized, will he damn me?" This was enough. The strength of "orthodoxy," so called, was weakness before the word of the Lord. Bro. Green and all around heard the conversation, but he said not a word, perceiving this child of mourning and of joy, in her tears and simplicity, was effectually defending the faith. The converts were then baptized; they were full of joy, and new songs were heard in many homes.

      In 1835, the yearly meeting for Portage County was held in Shalersville, which increased the number of converts, and imparted strength to the church. Again, in 1837, the churches of the county came up here to hold their annual convocation. It was a large and impressive meeting. Many public advocates of the gospel attended it. Both the Town Hall and the Congregational church were filled to overflowing on the Lord's day.

      In February, 1843, Harvey Brockett, by invitation of the elders, Milo Hoskins and Davis Haven, came to Shalersville. There was a great shaking among the people. Brockett's earnest and persuasive eloquence, with his instructive exhibitions of the gospel, [337] enlightened many and brought them to Christ. An event occurred in the midst of this meeting, which brought out the whole town to hear. It was the death of William Coolman, Esq. This gentleman, unpretentious, well educated, and kind-hearted, was deservedly held in high esteem. His residence was also the home of his widowed daughter, the excellent mother of Bro. C. C. Foot. Brockett's sermon at the funeral of Bro. Coolman was all aflame with light on the resurrection and eternal judgment. Many towering imaginations were brought low, and many hearts were humbled. The seeds of this sowing came up for reaping in many subsequent harvests.

      From this place Bro. Brockett went to Ravenna two weeks. Additions followed his labors there. He returned to Shalersville for one week. Exhausted and obliged to leave, Bro. M. L. Wilcox came in and finished up this extraordinary series of successes.

      Eighteen months afterward, February, 1845, Brockett responded to the urgent calls of the people, and conducted another meeting. Among the souls brought into the kingdom at this time, was the youthful Charles Coolman Foot. He soon manifested inclinations for the ministry. Availing himself of all the means of education and spiritual improvement within his reach, his "profiting" began to be apparent to the church. He persevered in his preparations, and has become extensively useful in the gospel.

      Bro. T. J. Newcomb grew up into religious activity in this church. He confessed the Lord Jesus, and turned his talents to build up his cause in the hearts of the people. [338]

      In the year 1849, Bro. W. A. Belding began his labors in this church. It was much reduced, and the fine gold had become dim. He immediately began to "revive the spirit of the contrite ones." His practical addresses, enforced by an assuring confidence of the value of Christianity, by a cheerful manner, and many a sweet, enrapturing song, soon brought about a reformation. The house was filled once more. Many wanderers were brought back to the fold, and conversions were again frequent. During the seven years of his residence in Shalersville, there were one hundred and fifty additions.

      Bro. Belding's labors have been very abundant and successful. He was sometime in Mentor, where the church was greatly enlarged; one hundred and seventy-seven souls being added in eighteen months. In many other places he has a grateful remembrance among the people. He is the youngest son of the late Dr. Rufus Belding, of Randolph; a gentleman of rare excellence, serenity, and dignity of character.

      The church in Shalersville was long under the counsels and management of Milo Hoskins, Davis Haven, and Isaac Mead, as overseers; of E. B. Chapin, James Coit, Decalvus Root, John Haven, Chester Cooley and others, as servants of the congregation. From this community emigration has carried the message of life, and built up in other counties and other States the cause of the Lord Jesus Christ. The Cooleys, the Havens, the Nicholls and Streators, in North Eaton, early lifted the standard, and they have, with the blessings of God upon them, established a church which is now one of the strongest on the Western Reserve. Some of the same [339] families are in Bloomingdale, Mich., with a good house of worship, and a faithful and united brotherhood in Christ.

      Deacon William Churchill moved into Randolph from the State of Connecticut in 1812. He died in that town August 30, 1846, at the advanced age of 81 years.

      In 1819, he, with others, constituted a small Baptist church in Randolph, of which he was both deacon and clerk. When the "Christian Baptist" made its appearance Churchill obtained it, and the new light it shed on gospel themes was welcomed by this inquiring community of believers. They had come together under the name of Baptist, but their single aim was to be only Christians, and to be led only by the revealed will of God. This membership was the basis and the beginning of the large and flourishing church from which, for forty-five years, has radiated the light of the gospel. The church was formed on New Testament principles, July 20, 1828. The record reads as follows: "On this day came forward the baptized disciples of Jesus Christ our Lord, and acknowledged him to be their only Teacher and Lawgiver, and the Holy Scriptures to be their only guide, and agreed to maintain Christian worship according to the aforesaid declaration."

      The following names composed the new congregation: All were previously members of the Baptist church, viz.:

      William and Polly Churchill, Philo and Rosanna Beach, Calvin and Polly Rawson, Elisha and Sophia Ward, Bela Hubbard and Levi Huggins. William [340] Churchill and Calvin Rawson were appointed deacons. C. P. Finch, E. B. Hubbard and Samuel McGowan were present and "gave the right hand of fellowship."

      Bro. Amos Allerton, also of Deerfield, was an early and able advocate of the gospel in Randolph, contributing much to the growth of the body. Indeed, the church of Randolph was fostered by that in Deerfield, as in turn the one in Randolph became the mother of those in Mogadore, New Baltimore, Suffield and Rootstown. The latter two have dissolved. The others have never failed to meet, and have generally flourished.

      Early, in their history, William Churchill was elected to fill the office of overseer, and Elisha Ward was appointed deacon. The first meeting-house was erected in 1830, and finished in 1832.

      Although the trumpet call to religious reformation and return to the Jerusalem model of the church, had been sounding only four or five years, it had spread far abroad, and was echoed by hundreds of willing tongues. New churches were starting up in many quarters, and old ones were throwing aside their creeds and adopting the New Testament as their only guide. The Disciples all looked to the yearly meeting as the means of social and religious union, like as the great festivals of the Jews, even more than the uniformity of their rites and ritual, cemented their nationality. Those great anniversaries, by the acquaintances formed and the consequent interest they awakened in one another, became a real and lasting bond of union among the advocates of the "ancient order of things." [341]

      To Randolph all eyes were directed this year (1832), for here, the last of August, was to be the annual gathering. For the first time in seven years, Mr. Campbell was not present. But the strength and hope of this cause was in its divinity and truthfulness, not in man. There was no diminution in numbers, nor enthusiasm. The freshness, ardor, and simplicity of the meetings in those days was beautiful to behold. Here assembled "the disciples," all on an equality, many of them the recruits of the past year, for edification, for fellowship in Christ, and for increase of their animating hopes.

      The following public speakers were present: Symonds Ryder, William Hayden, Marcus Bosworth, Amos Allerton, E. Williams, E. B. Hubbard, C. P. Finch, Jonas Hartzel, John Henry, J. J. Moss, A. P. Jones, A. B. Green, John Applegate, A. S. Hayden and Eli Regal; some of whom were only beginning the work of preaching.

      The following report^a of this meeting will be read with interest:

STREETSBOROUGH, PORTAGE CO., O., Aug. 28, 1832.

DEAR BRO. CAMPBELL:

      Our general meeting closed yesterday. Such love, such union, not of opinion, but of faith and Christian feeling, zeal and intelligence, I never saw but among the disciples of the ancient mold.

      We met on Friday, at 1 o'clock P. M.; and though disappointed by not seeing you, we proceeded to do as well as we could. Bro. Bosworth gave the first discourse, and seven or eight other brethren spoke during the meeting in daylight. Preaching in four or five places each evening. [342]

      On Lord's day, Bro. Ryder gave us a masterly discourse from the second chapter of 1st Timothy. His first effort was to show the fallacy of Universalism; 2nd, of Calvinism. In the third place, an exhortation to prayer; and, finally, female character and influence as Christians--and why? That as the woman was the first in sin, and has ever since been oppressed by the man; that as the female was by Christianity raised and honored with the place, privileges and influence which naturally and originally belong to her, it, by all reasons, behooves the sex to honor Christianity in turn by showing all contempt for the trifles which charm the eyes of the vain and the irreligious; that they should delight to honor the gospel with a display of benevolence, rather than of dress.

      He succeeded in every point to the great satisfaction of all the disciples, especially the sisters. The discourse was followed by appropriate exhortations; and, in short, the whole day was filled up with much valuable instruction. Nineteen were immersed during the three days. On Monday our time was devoted to hearing the reports of the itinerants, and making arrangements for future operations. This was the most interesting day of any, and probably more profitable for the interest of truth than all the rest together.

      It appeared from the reports, which, from personal knowledge I know to be correct, that the apostolic gospel and order of things are gradually and regularly gaining influence among us; and, although in many things we are quite in the rear of Christian perfection, yet one good sign is that all see it, and all unitedly urge an advance. The present reformation is in this different from all the Protestant reformations, whose leaders, when they had taken a few steps from their former ground, halted, and determined the people of God should learn and do no more of the Lord's will than they had already attained to. The teaching brethren understood Christianity better. [343] Public opinion is turning rapidly in favor of the ancient gospel and order; and I think there is a growing liberality among the brethren.

      The subject of itinerancy was spoken of with warmth and an unanimity of judgment and feeling never before equaled among us. The whole community, teachers and taught, were much affected with the great responsibility we are under to present to the world the ancient religion of Christ. It was proposed the itinerants should go two and two; but when we beat for volunteers, it was found there were but two whose circumstances would permit them at present to make it their sole employ to proclaim the word. These two, Bro. Moss and myself, are to go together wherever a door opens and labor is most needed, and not to neglect the churches. The brethren and sisters most honorably signified their approbation of these laborers, and gave good evidence of their readiness to assist them in all things necessary. Besides these two, brethren Allerton, Williams, Henry, Hartzel, Bosworth and Applegate, expressed themselves willing and able to devote a share of their time--some of them the greater part; and from their known gifts, were assured by the disciples present of their willingness to sustain them. After these matters were dispensed with, an invitation was tendered to any who wished to obey the Lord, when six or seven came forward. We went to the water, and continued instructing and exhorting until eighteen were immersed, making in all thirty-seven.

	Yours, as ever,
WILLIAM HAYDEN.

      Among the converts at this meeting was Bro. W. A. Belding, who has since become widely known as an able minister of the gospel.

      For many years this church moved on in great harmony, receiving increase of members almost [344] constantly. In 1845, the withering blight of "Come-outerism" fell upon it, causing alienations, dissension, and division. Its advocates were infidels. While pleading for the abolition of slavery and for temperance, they hurled their deadliest daggers at the churches and gloried in the demolition of the organized Christianity of the land. Many excellent men were caught in their snare. Many here and elsewhere went out with them. This wild impulse became a sore trial to the faith and patience of the churches. Brethren Moss, Perky, and others came to the defense of the congregations. They met the fiercest advocates boldly in debate, and mended the breaches these assailants had made in the walls. Most of the disciples who were shaken for a time, returned into peace and order.

      Since that period the church, like a well-manned ship, has held steadily to its course. It outgrew its discouragements in a few years, and established itself more firmly than ever. In 1860, the brethren built, at the center of the town, a new and much better house of worship. In 1871, the record showed sixty-two members. In the winter of that year, there was a great ingathering, under the labors of Bro. F. M. Green; within a few weeks sixty-seven were converted, forty-one of whom were heads of families. Bro. W. H. Bettes is now the overseer.

      This church owes much to the prompt, manly zeal of Bro. Bela Hubbard, who, with his family, gave no uncertain support to the cause at the start. Also, the families of the Churchills, the Rawsons, the Wards, the Beldings and many others, hold a high place in the grateful memory of the people. [345]

[EHD 332-345]