N August, 1829, E. B. Hubbard and Wm. Hayden delivered a few discourses in Middlebury. Some of the people were so much interested they desired to hear them more fully, and when they departed, Levi Allen and William Pangburn went with them to Mogadore. The good seed had fallen into good ground. The next month Bro. Hayden returned, when Levi Allen and Mrs. Pangburn became obedient to the faith. Some time previous to this, Mr. Wm. Pangburn and Mrs. Judge Sumner had been baptized by Elder Newcomb. February, 1830, Bro. Marcus Bosworth came: others now yielded in obedience. Williams visited these old battle-fields, where, in former days, in the defense of Restorationism he had driven Calvinism to the wall. In the advocacy now of something better than human theories, he desired to lead the people to the Lord Jesus.

      About this time Tillinghast Vaughan, a young Methodist preacher of considerable ability, falling in with Mr. Campbell in Virginia, was baptized by him, and returned to the Western Reserve. He preached in Middlebury about a year. But he forsook the faith, and embraced some scheme of Universalian skepticism, and drew away a number from the [355] gospel. Vaughan's defection disheartened many; yet though cast down the cause was not destroyed. The well instructed disciples never wavered, nor for an hour doubted the triumphs of the scriptural principles they had embraced. Bro. A. B. Green was often with them, whose clear presentations of the gospel aided in building up confidence. Bro. M. L. Wilcox moved into Middlebury, and while "working with his own hands," he also gave a strong impulse to the struggling cause by his able and eloquent defense of it. A litigious preacher of the M. E. church, by the name of Thomas Graham, sought a discussion with Wilcox. The young mechanic shrunk not from this public appeal to defend the faith. The preacher plumed himself in high feather, expecting certain victory, and to gain the coveted mead of public applause for crushing the noxious heresy, as he assumed to call the ancient gospel. But "the race was not to the swift, nor the battle to the strong." Wilcox was panoplied in the armor of light. He brought such a compact array of Bible truth, enforced with an argumentative eloquence and brilliant original wit, against his clerical assailant as to compel him to forsake the line of serious investigation, and resort to ridicule. Rising in full figure, in his dignity he assured his audience that it was beyond all reason to expect that a common laboring man should understand theological subjects, as did one whose whole life had been devoted to such studies. "It is absurd to suppose that a mechanic, who makes barrels for a living, however respectable his talents, or sincere his intentions, should be skilled in the profound themes of theology." Wilcox [356] bore the jibe with undisturbed equanimity. In reply, he awarded his opponent even more than his arrogance claimed, of learned preparation for the occasion, and skill gained by many encounters. "I am a mechanic. I claim to be nothing above a common laboring man--an honest cooper. And yet my trade may be of use in this discussion; for if my opponent swells much more I may have to hoop him!" This sally of wit "brought down the house." "Hoop him!" cried one. "Hoop him, Wilcox, hoop him!" shouted others. The crowd became almost hilarious. Graham tried to rally. But it was useless. He was whipped by the half-suppressed "hoop him!" from all sides. His feathers drooped, and he retired from the contest.

      As may be well supposed the result of the few evenings spent in this investigation turned decidedly in favor of the original gospel.

      In the year 1834, Mr. T. H. Botsford came to Middlebury. Mrs. Botsford was a firm disciple. With a clear perception of the principles of the reformation, and with unbounded confidence in their truthfulness and power, she could not remain quiet and see the disciples scattered, and the cause prostrate. She found another whose heart was as her own, in the burden that lay upon them to arouse the members to the work of the Lord. This person was Mrs. Eliza Parker, consort of Dr. Parker. She was a lady of intelligence, accomplished in her manners, good conversational ability, and, like Mrs. Botsford, had consecrated herself wholly to the Lord. These Christian women visited personally all the disciples in Middlebury, Akron, and the township of [357] Coventry, inviting there to Mr. Botsford's own house to revive the meetings. At the first there was no brother to read, sing, or pray. With trembling heart, but unfaltering purpose, the worship was conducted by the sisters. No breaking of bread yet. That altar was not yet rebuilt. These appointments continued. Brethren Samuel and Elisha Bangs and Dan Moulton came over from Akron and gave them aid. A. B. Green, Wm. Hayden, A. Allerton, and others, threw in appointments. Bro. Green was employed for a considerable time. William Hayden came frequently during the year 1836. The audiences increased, and the ordinances of the house of the Lord were again regularly observed.

      These were the days of heart-songs and heaven-reaching prayers. And the preaching! It was hail mingled with rain! The prolonged hour flitted away unconsciously. The group of disciples tarried, exhorted each other, sung warmly and feelingly a parting hymn, and with a final, earnest supplication they commended one another to the Good Shepherd, and separated. But they were unspeakably happy! Poor pay the servant of the Lord received for his pocket, but he saw such eagerness to hear; such evidences that his ministrations were thankfully appreciated; such proof that he had resolved a doubt, confirmed a soul, lifted a heart into new light and comfort, that he went on his way rejoicing in a labor which was reducing him every week into straitness and want. Such was the experience in all parts, but in no region more than in the district of country of which Akron was the center.

      This effort by the sisters to revive the church, [358] which constituted the second stage of its history, was made early in the year 1836. In the course of three years considerable accessions had been made to their numbers, and a new organization was demanded. Bro. Bentley and Bro. Bosworth were called, who confirmed them in the faith, and appointed Levi Allen and Samuel Bangs, overseers, and W. B. Storer and Jonah Allen, deacons. Their number was then thirty-two. This was in 1839. The year 1843 is memorable in the annals of that congregation. It was the year of expectation. The attention of the people of the whole country, from New England to the western prairies, was arrested by the bold position of the sincere, ardent, but mistaken William Miller, of Low Hampton, New York, that the coming of the Lord and end of the world would occur in that year. Great religious awakenings pervaded the country. Multitudes, who had no sympathy with Mr. Miller on the time of the Lord's advent, drank into the spirit of revivalism which stirred all churches. Preachers were stimulated to extraordinary activity, by the calls for meetings, and the many doors opening to them, and their labors gathered in converts every-where.

      The church in Middlebury sent for Bros. J. H. Jones and Dr. J. P. Robison, who were wholly devoted to preaching, and whose meetings were crowned with many conversions. These brethren were engaged in Pittsburg. Conferring with Bro. Samuel Church, they sent John Cochrane to answer the call. Bro. John Taffe being there at the time, he accompanied Cochrane to Middlebury. The meeting arose to high interest, conversions were taking place [359] daily, and the brethren finding more help needed, sent an express call for Bro. John Henry. That mighty man, "quick to hear," but not "slow to speak," received the word Saturday night. He preached three times Sunday at home, and at 1 o'clock Monday, he was at Middlebury, a distance of over forty miles. He dismounted only once on the way. His movements were like an electric flash. Before the hour for evening meeting the community were all apprised of his presence, and he began his sermons with no diminution of the crowd. There were forty-nine conversions, and one other addition.

      Henry's horse was like his rider, gay with life, eager for the track. The morning of starting home, the moment his bit was released from the hand that held him, he was galloping away, while Henry's long surtout streamed back on the wind, presenting an amusing spectacle to the people along the street.

      Early in 1845, Dr. Wm. F. Pool moved into Akron. With the healing art, which was his profession, he united the diviner art of healing the souls of the people, and during his residence he was a great support to the church. In the winter of 1849-50, Bro. M. J. Streator became the pastor of the flock, and remained about ten months. The last of January, 1854, W. S. Gray commenced his labor in the church, which continued about three years. Subsequently they have had Bro. J. C. Stark, J. G. Encell, J. O. Beardslee, L. Cooley, J. F. Rowe, and R. G. White, under whose able administration the congregation has tripled its membership. [360]

      As the leaven, so works the gospel in the hearts of men. Near Mogadore there lived a disciple from Canfield, by the name of Conrad Turner. At his invitation, E. B. Hubbard and C. P. Finch preached there one Lord's day, in the summer of 1828. Just before this, Benj. Green had put the "Christian Baptist" into the hands of William Richards, a candid man, not a professor, stumbled by the schismatic state of Christendom. To him, the preaching of Finch and Hubbard seemed rational. Hayden soon came, and made monthly visits. Seeing the interest, he returned in the spring, bringing Scott with him. They held a two days' meeting in the midst of the week, in J. Anson Bradley's new barn. The audience was large: they were on the King's business, and they "hurried the people away to the valley of decision." There was some opposition, but it turned to the advance of the truth; as the preachers, instead of giving their opinion on the points of inquiry, read the word of the Lord, which effectually silenced controversy.

      The vine was planted and watered, and soon it began to bear fruit. Hubbard returned and baptized Mrs. Wm. Richards. Then, on subsequent occasions, came Mrs. J. A. Bradley, Joseph Baird Isaac Miller and his wife. In September, Wm. Richards obeyed. Then J. D. Green and his wife, Allen and his wife, and J. Anson Bradley. There were now thirteen of them. They naturally, in much opposition, came together for encouragement and sympathy. The aged Bro. Churchill, of Randolph, came [361] among them, and under his counsels these new converts stood up before all the people, and entered solemnly into the holy obligations of a church of the Lord Jesus Christ. The organization took place in the year 1832, in the school-house near Mr. Asa Young's residence.

      They chose Wm. Richards with one voice as their leader, and Benjamin Green as deacon. It was a day of great responsibility; and so felt each one of that little fraternity. The opposition was violent, if not formidable, and this was to all of them all untried step. Many pronounced in anticipation a failure of the attempt to gather disciples, and regulate the affairs of a church without rules written out and adopted by which to be governed. But this was one breastwork of the battle of that day. Relying on the wisdom of the Founder of the church for the sufficiency of the rules he has left in his Word, they clasped hands and held the grip till their hearts beat in unison in the same sublime trust in God and his Word. Their opposers were false prophets. The continued success of this church in all the following years has vindicated this action of these disciples.

      The church in Mogadore has borne her testimony unbroken from the beginning. In meetings and works of enterprise she has not been behind. All the preachers have gleaned sheaves in this field. In 1835, Elder T. Campbell, on a tour among the churches, came among them. His gravity, gentleness, and authority enforced his instructions on the whole community. In 1836, they erected their house of worship. For several years the brethren who planted the church kept watch of their welfare. In [362] 1839, Dr. M. Jewett settled there, a brother, who by the skill of W. Hayden, chiefly, had been rescued from tile wilderness of doubt, engendered by the confusion in the religious world. Uniting his influence with that of elders Richards, Baldwin, and J. D. Green the church increased. A. B. Green was then visiting them a fourth of the time. Bro. Ryder followed for two years, half the time. Robison and M. L. Wilcox gave them much help. Brockett and Philander Green are cherished in grateful memory. J. Henry held a great meeting in 1843, with forty conversions. All the brethren from Deerfield were instant in their support. Bro. Moss for a time lived among them, as did Bro. Lillie also, both adding converts. Bro. J. H. Jones has here gathered many souls for Christ.

      To the faith and perseverance of the resident brethren already named, and the female members, whose names seldom appear in earthly chronicles, is mainly due the permanence and prosperity of this church. In later times the mantle has fallen on Bro. Simon Laudenslager, and the brethren Isaac and James Monroe, who, as officers and leaders, are holding well the ground. Bro. J. M. Monroe, of California, is a gift to the world from this church, and from the family of Bro. Isaac Monroe.

      A. B. GREEN was born in Litchfield County, January 12, 1808. His parents moved into Ohio in 1811, and settled soon after in Norton, Medina County. Amidst the hardships of life in a new country, he was brought up; [363] and in the midst also of the conflicts of Calvinism and Arminianism, and the resultant compound, Universalism. No wonder that, like many others, he became skeptical.

      On Sunday, his father, a steady church-goer, said, "Almon, are you not going to meeting?" "No, father, I think I will stay at home and read." The "Family Testament," a new translation of the New Testament by Drs. Campbell, of Aberdeen, Macknight and Doddridge, compiled and published by Alex. Campbell, had recently made its appearance, and was attracting much attention. During the quietness of that blessed day, whose associations all are favorable to calm and candid contemplation, Green read this new and attractive book. New light came into his mind, and a new interest was awakened in his heart. He arose after hours of serious perusal of it, exclaiming aloud to himself, "No uninspired man ever wrote that book." The stormy and dangerous cape of infidelity being "doubled," he sailed rapidly past the shoals and sharp rocks of "total depravity," "final perseverance," etc., the drift and debris of theological periods, into safer channels. Reading regularly on, with interest deepening at every step, he came to Acts ii: 38; "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit." He asked Elder Newcomb what this Scripture means. "It means what it says," replied the Elder, with his characteristic promptness. This reply sent the meaning deep into his heart. In a few days he sent a letter to Elder Newcomb asking for baptism at his hands, which event took place December 28, 1828.

      His mouth opened in praise, and in pleading the claims of the Savior of sinners. He soon went by invitation to Chippewa, Granger, and other places. Elder Newcomb was his counselor and steady help. Moved by him, the church granted a letter of commendation to the young [364] Timothy, to go forth proclaiming the glad tidings. His first mission-trip opened at Stowe, September 10, 1833. One came for baptism. This was his first baptism. His tour was about three weeks; from it he returned, his natural timidity having yielded very much to an assured confidence that God was opening the way for him into fields of extensive usefulness.

      From this period he has belonged to the public. In all the counties of North-east Ohio, much in other parts of it, in other States also, and in Canada, he has "fully preached the gospel of Christ." For more than forty years he has been zealously engaged and personally identified with all the movements--missionary, educational, and social--tending to build up the churches, and extend the knowledge of the Redeemer's kingdom.

      The church in Wadsworth arose as follows: There had been a Baptist church in the community, principally in the care of Elder Obadiah Newcomb, a very worthy man, of good gifts and excellent sense. In the fall of 1818, he came from Nova Scotia to Pittsburg, where he preached for a time, and associated with the ministers of the city. He came to Wadsworth in the spring of 1822, where he planted a Baptist church. The "Christian Baptist" appeared soon after, and Mr. Newcomb obtained and read it. Its views of New Testament truth arrested his eager attention. Too conscientious to preach the doctrines of the "creed," now that he found them not among the apostolic "traditions," he slackened in his ministry till these new and scriptural views became well formed in his mind. The church ran low. The "Elder" was nearly silent, save at funerals and special occasions. But the "Christian Baptist" was faithful in its visits. It was read by him, by his family, and by others. William Hayden came among the people about this time, and the smoldering fires burst forth in flames. There was agitation every-where. Mr. Newcomb exchanging the mien [365] of a clergyman for the panoply of the gospel, lifted the sword of the Spirit and went into the battle. Green was baptized; others followed. Williams came, and in Wadsworth, where the people formally heard Universalism from his eloquent lips, they now heard the original gospel in its simplicity, as it was first told by the holy apostles.

      The church of Wadsworth was formed in February, 1829. The first day there were eight members: Obadiah Newcomb; his two daughters, Statira and Matilda, recently baptized; P. Butler, Samuel Green, A. B. Green, and John and Sarah Bunnell. Bro. Newcomb was appointed elder, and John Bunnell, deacon of the new organization.

      This church soon became a strong pillar. William Eyles, late judge of court, soon united with his family. Conversions were almost constant. The opposition was active, vigilant, and often virulent, but over all the gospel made steady and triumphant progress.

      The first yearly meeting held in Wadsworth was in September, 1833, in a new barn belonging to Bro. William Eyles. The meeting was noted for the numbers who attended it, and for the stimulus it gave to the cause of reformation. Being quite removed from the sources and center of the work, the proclamation was new to large numbers who came a long distance to attend it. A. Campbell was present; also William Hayden, John Henry, Marcus Bosworth, E. B. Hubbard, J. J. Moss, and many others. There were many converts.

      An incident occurred at this time which displays Mr. Campbell's character for discernment and candor. Aaron Pardee, a gentleman residing in the vicinity, an unbeliever in the gospel, attracted by Campbell's abilities as a reasoner, and won by his fairness in argument, resolved to obtain a private interview, and propose freely his difficulties. Mr. Campbell received him with such frankness that he opened his case at once, saying: "I discover, Mr. [366] Campbell, you are well prepared in the argument and defenses of the Christian religion. I confess to you frankly there are some difficulties in my mind which prevent my believing the Bible, particularly the Old Testament." Mr. Campbell replied: "I acknowledge freely, Mr. Pardee, there are difficulties in the Bible--difficulties not easy to explain, and some, perhaps, which in our present state of information can not be cleared up. But, my dear sir, when I consider the overwhelming testimony in their favor, so ample, complete, and satisfactory, I can not resist the conviction of their divine origin. The field of prophetic inspiration is so varied and full, and the internal evidences so conclusive, that with all the difficulties, the preponderance of evidence is overwhelmingly in their favor." This reply, so fair and so manly, and so different from the pulpit denunciation of "skeptics," "infidels," etc., to which he had been accustomed, quite disarmed him, and led him to hear the truth and its evidence in a much more rational state of mind. Within a year he became fully satisfied of the truthfulness of the Holy Scriptures, and apprehending clearly their testimony to the claims of Jesus of Nazareth as the anointed Son of God, he was prepared to yield to him the obedience of his life. At a two days' meeting held there by Bro. A. B. Green and A. S. Hayden, Mr. Pardee and four others were baptized.

      Elder Newcomb being fully relieved of the irreconcilable perplexities of the Calvinistic system, was now like an eagle fresh from the moulting. His joy was unbounded, and his zeal was equal to that of a new convert. He rode horse-back sixty miles, to the great meeting in Austintown, in 1830, accompanying a full two-horse wagon, loaded with members of his own family and others, to the same meeting. He preached, visited, and talked continually. He had an element of sternness in his character. Going to the school-house early Sunday to meeting, [367] he took his usual seat. He descried a young man across the room with a flashy guard-chain displayed in a conspicuous manner over his vest. He looked at his Testament, then cast a glance to the gay toy. After a few moments he closed his book, walked across the house, and without uttering a word, gathered the glittering ornament off the young man's neck, put it all down into the owner's pocket out of sight, then walked back to his seat, and quietly resumed his preparation for the meeting.

      He once accompanied Bro. Green in a preaching tour to Bethany and the region round about. At a night meeting on Salt Run, Ohio, he arose before a full house, announced the hymn in usual manner, and requested some brother to "set the tune." No one starting, he repeated the first two lines, saying: "I hope some brother will raise the tune." All were silent. Closing the book he said: "The apostle James says; 'Is any merry, let him sing psalms; is any afflicted, let him pray.' I think the people here must be afflicted--let us pray!"

      This excellent man passed away universally respected. He died October 4, 1847, aged seventy-four years.

      The congregation in Wadsworth has been a light to all the region round about. It is mother of churches, and mother of preachers. The following proclaimers of the gospel received their earliest aid and encouragement there, and some of them were brought forth almost exclusively by this church: A. B. Green, Wm. Moody, Holland Brown, Philander Green, B. F. Perky, and Pardee Butler. Bro. L. L. Carpenter, also, from the church in Norton, a daughter and dependency of Wadsworth, gained his guiding impulse there to his distinguished usefulness. [368]

[EHD 355-368]