(>.z.lii ^v' PRINCETON, N. J. 'fj^ Purchased by the Mrs. Robert Lenox Kennedy Church History Fund. Division Q. /N, . [Q^.O Section ft.LT.. ..(..fc™ HISTPORY ,.#sn™«^ OF THE JUN 3 1914 Churches of Qod IN THK UNITBD SXATBS OF NORTH AMBRICA BY C. H. FORNEY, D. D., LL.D. Thou, too, O church! which here we see. No easy task hath builded thee. Long did the chisels ring around! Long did the mallet's blow rebound! Long worked the head and toiled the hand Ere stood thy stones as now they stand. — Breviary. PRICE. $2.65. POSTPAID Published by the Board of Directors of the Publishing House and Book Rooms of the Churches of Go» 1914 Authorized by the General Eldership of the Churches of God, in session at Fort Scotty Kansas, in igog Read and Approved by the Book Committee of the Board of Directors Copyrighted in the year 1914, by the Board of Directors of the Publishing House and Book Rooms oj the Churches oj God Harrisburg, Pa.: Pt'BLisHiNG House of the Churches of God 1914 7 Churches of God number of unconverted members of the Reformed Church sought and found the blessing of the new birth, which AVinebrenner so faithfully preached." Some of the converts at a camp-meeting held at Middletown in 1827 were from Annville, and car- ried the good news to that village. Besides, in 1827 a camp-meeting was held in a woods close to the borough of Lebanon, at which Winebrenner preached, and in the meeting-house near by. "There were marvelous displays of God's power. Men fell prostrate on the ground; scores cried for mercy, and pardoning grace was- poured into many hearts." The church of God at Lancaster city, Lancaster county, Pa., is the oldest con- tinuous organization of the Church of God in the United States. It was established about the year 1816, under the ministry of John Elliott, a member of the first Eld- ership. It was an independent church, of Baptist tendencies, but had Reformed, Methodist and Baptist ministers in addition to Elliott. The date when it first affiliated with the followers of Winebi-enner can not be definitely fixed, but prob- ably about 1827. The fact that the first churches of God were all organized "on an independent basis," and that their faith was virtually identical with that of the Lancaster church, also called a church of God, would prepare the way for mutual fellowship. They owned a house of worship known as the "White Bethel," located on East Chestnut street nearly opposite the present Pennsylvania Railroad Station. Elliott was an Englishman, "a great and mighty man." Winebrenner was invited to Lancaster in 1827, and assisted in a revival, characterized as "the first great revival in Lancaster." "He preached with wonderful power. He was so wrought upon that in the middle of his sermon he stopped, .and with extended, uplifted arms- and trembling hands, stood in the pulpit and wept. The congregation wept aloud. The people fell on their knees all over the house, crying for mercy. About forty were converted that night." It may be assumed that from this date on the Lan- caster church was one of the local organizations marshaled under the banner of the Church of God. The divine will, like the human, works through the instrumentality of means. The Duke of Argyll, in his profound and subtle book, "The Reign of Law," thinks it curious how the language of the grand seers of the Old Testament corresponds with this idea. They ascribe all the operations of nature to the working of divine power. All things, too, are represented as in some way, often very mysterious to us. working out the divine purpose. Even the heat and passion of men, their "wrath," shall be permitted, restrained and controlled to praise God. Thus the passion of wicked men against the servants and people of God is often tributary to his praise. Furious winds, says Spurgeon, often drive vessels the more swiftly into port. So it was in more than one instance in the absence of such purpose in the rapid succession of events in those earlier years of AVinebrenner's labors. The origin of the church at Mechanicsburg, Cumberland county. Pa., was of this char- acter. Winebrenner had been in the neighborhood of this then small village as early as 1823, as a minister of the German Reformed Church. He held some re- vival meetings, which were stigmatized as "new measures," and earnestly taught the necessity of regeneration as a prerequisite to church membership. Oa this ac- count he was proscribed by many of the Reformed ministers and people. Five years later, or "about the year 182 8," occurred the dedication of the Trindle Spring- church, near Mechanicsburg. One of the elders of the Reformed church invited Winebi-enner to attend the dedicatory services. He did so, but "was slighted by the Reformed ministers present," and not invited to dine with them "because of his zeal in revival measures." One of the elders of that church invited Winebi-enner to dine with him; "but Winebrenner preferred praying to eating." This carried conviction to the heart of the elder, and he invited Winebi-enner to preach in his carpenter-shop, which he agreed to do. At the appointed time this rustic old building was temporarily converted into a meeting-house, and in it under Wine- bi-enner's affecttng preaching of the word "a great revival of religion commenced," which resulted in the conversion of nearly all who were members of the first or- ganization in that vicinity of the church of God. Among them was Daniel Markley, an elder in the Reformed Church whose carpenter-shop was used for church ser- vices. Also William Hinney and Jacob Beelman, elders in the same church. Fol- lowing this revival a church was organized, on the following basis, in the form of a church covenant: "We, the undersigned, do hereby mutually covenant and agree to form our- selves into a church on the New Testament plan, called the church of God at Me- chanicsburg, Cumberland county. Pa. GENERAL History 31 '•We further agree to take the Scriptures of the Old and New Testaments as the only authoritative rule of our Christian faith and practice. "And, moreover, we promise cheerfully and quietly to submit to the order of Christ's house, and to obey the office-bearers who are, or at any time may be, placed over us in the Lord." This is an exact copy of the Linglestown covenant, suggesting the inference that it was drafted by AVMnebreiiner, and that the two organizations may have been effected about the same time. The testimony indicates that Winebrenner organ- ized the Mechanicsburg church. The names subscribed to this covenant are: Jacob Coover, Ann Coover, Jonathan Rees, May Rees, John Greeger, Jonathan Ward, Elizabeth Ward, Jacob Beelman, Elizabeth Beelman, David Wise, Daniel Markley, William Hinney, Samuel Beelman, John Zearing, Mrs. John Zearing, Samuel Worst, Mrs. Samuel Worst, Michael Hoover, John Houser, Mrs. John Houser and William Wiley. The church was organized in the dwelling-house of William Wiley, half a mile west of Mechanicsburg. The officers elected were: — Elders: William Hinney and Jacob Coover. Deacons: Jonathan Rees and Michael Hoover. For some years the dwelling-houses of Daniel Markley and William Wiley were used as preach- ing places, while other meetings were held in other private houses in the surround- ing country. The power of the Spirit was realized in these meetings, and there were frequent conversions. The memory of these precious experiences lingered long and kept warm the hearts of those that realized them. Before the people in the neighborhood of Oak Grove Furnace had feven heard First Bethel at Shippensburg. of Wiiiebi-enner, in 1826 or 1827, a work of grace resulted at that place from the earnest labors of E. West. Scores were converted, among them William Adams, who in 183 6 was ordained as a minister in the Ohio Eldership. Also John Reiber and wife, M. Finacle and wife, G. Dentler, A. Bony, T. Such and many others. They had no preaching for some time after West left. At the end of a year or more, during which time they read the Scriptures closely, counseled together, held prayer and experience meetings, they bcame convinced of the duty of closer relations to each other. They knew little of any movement to organize churches of God. A meeting was called at Reiber's school-house, where those present "entered into an agreement, pledging themselves to live as brethren, take the word of God for their rule of faith and practice, and whatever they found there to be their duty they would do." They adopted no name, but "believed that they were born into the church of God when converted." They learned that "nothing but being buried with Christ in baptism would answer," and so they "refused to be sprinkled." West returning about this time, he immersed thirty-four in Sherman's creek. This be- came a little later the church of r-cd qt. Onk Grove Furnace. The history of the church of God at Shippensburg, Pa., begins earlier than its first association with other churches of God. It elucidates the principle that the living are not to be looked for among the dead. Live Christians under whatever ministry converted can not remain in dead churches. Thus it came to pass that in 1825-6 a number of the members of the Lutheran, the Reformed and Presbyterian churches at Shippensburg were converted. Through their endeavors many others z^ History of the Churches of God were brought into the fold of God. These associated together for worship and re- ligious work, which aroused strong opposition on the part of the other members of these churches. The Lutherans and Presbyterians jointly occupied what was known as "the Brick church." Because of differences of views in regard to doctrine, ex- periences and manner of worship, the doors of this church were finally closed against all who favored this new departure. Thus excluded from their church- home, they entered into a separate organization, holding their meetings in private houses until they became able to build a house of worship for their own use. This they did in 1828, when they drew up the following "reasons for the building of this house:" Second Bethel at Shippensbur^ "The German Lutherans and Presbyterians held the 'Brick Church' together in the borough of Shippensburg; "And whereas, some differences took place as to the manner of worship, and then to the right of said church, it caused disturbance in the ranks of both congre- gations; "And whereas, there were some of both congregations wishing to live in peace, it was thought best to build a house of worship for their use, and a meeting was held at the house of David Kenower, in Shippensburg, on the first day of January, 1828, and subscriptions were drawn up, and some days after the following named persons were appointed a building committee, to wit: John Blymyer, John Mull, David Kenower, David Waggoner and Samuel S. Redat, all of the borough of Ship- pensburg, and said committee entered upon their duties immediately, and on the General History 33 2oth of February, 1828, the contracts were given out for the mason and carpenter work. On the 16th of April, 1828, the corner-stone was laid, on which occasion public service was held on the walls of said building by Kev. Brown, in the German language." »-^ 4^ _i*t Third JU'thel at Sliippensburg. This house of worship was dedicated October 27, 182 8, by Rev. Rebo, assisted Tjy Revs. McLane, Moody, Wilson and BrowTi, of Shippensburg. On October 13, 182 8, a meeting of those who were associated together in this work was called, when they entered into a new organization, adopted a constitution for their govern- ment, and assumed the name of "The Union Christian Church." The officers who signed the constitution were: — Elders: John Hick, Jacob Dewalt and John Bly- myer. Deacons: David Waggoner, Michael Ziegler, Henry Keifer and John Taugh- enbaugh. Trustees: Jacob Knisely and John Carey. One Article in this constitution provided that no minister should be called who was known to be a Free Mason. C. H.— 2 34 History of the Churches of God Preaching was to be half the time in the English language, and half the time in the German. The church prospered. Its doctrines and practices gradually became identical with those of the other churches of God organized during those years, so that later it came into fellowship with the Eldership, adopted the name church of God about 1834, and received, or called, ministers of the Church of God. It outgrew the limited accommodations of its first house of worship, and in 1870 a more commo- dious bethel was erected, during the pastorate of George Sigler. The third bethel in Shippensburg was built in 1903-4, and dedicated Septem- ber 25, 1904, under the pastoral labors of C. I. Brown. Some years ago a letter was written to America from a Spanish port relating to the death of a friend who had perished in the wreck of an ocean liner which had gone ashore on the coast of that country. The writer, in referring to his friend, rightly, from a Christian point of view, laid stress on the fact that her death was the will of God, and was therefore best for her. A scientific writer, looking at the same event, might have viewed it as part of an immense context of phenomena. He would have taken all the proximate causes into consideration to show how these, and the more remote antecedents, would naturally account for the catastrophe. When in later years we watch the career of that masterful leader and great editor of the Church of God, Edward H. Thomas, we wonder what causes were operative . one hundred miles away from Harrisburg, where the name of Winebrenner had not yet been heard, to bring this man into the fellowship of the Church of God. Our researches are rewarded by finding, in 1827, that there was a Methodist Protestant church located in West Kensington (now Cohocksink) district, on Cadwallader street, above Columbia avenue, which Thomas joined after his conversion on "the first Sabbath evening in January, 1828." In 1829 about forty of the members of this church, including Thomas, withdrew from this church "on account of difference of views on the subject of human creeds, human church titles and the ordinance of baptism, and organized the church of God in West Kensington, with no other creed or rule of Christian faith and practice but the New Testament." In 1830 they first heard of Winebi-enner, and in 1832 or 1833 co-operation with the Elder- ship was begun. Later the church was disbanded. While no church was organized in York, York county, Pa., as early as the first quarter of the nineteenth century, Winebrenner preached there at least on one occasion, and a gracious revival of religion followed. This was in the Winter of 1825-6, in the German Reformed church. The pastor was Rev. James R. Reily, and he invited Winebi'enner to assist him at a Communion. "The Lutheran Ob- server" of August 17, 1877, in a brief history of the Reformed work in York, speak- ing of this meeting, says: "Mr. Winebrenner was then in his prime, and was a powerful and effective preacher, especially in German. The interest commenced in the Reformed church, but soon spread over the whole community." The "new measures" introduced under Winebrenner were the mourners' bench, the inquirers' meetings, camp-meetings and woods-meetings. But these measures were not absolutely new with Winebrenner, as the mourners' bench was used as early as 1800, and camp-meetings and woods-meetings were held earlier by the Methodists, United Brethren and the Evangelical Association. But they were relatively new in this section of the State. Besides, Winebi-enner was far more concerned about the salvation of souls than any human methods of conduct- ing the services. He early became an ardent advocate of camp-meetings, which developed largely out of the environment of the earlier settlers in Pennsylvania and In other sections of the country. In 1810, when the Evangelical Association did not have a single church edifice, and "private houses were too small to accomo- date the masses of the people," the Conference ordered two camp-meetings to be held in the eastern part of Pennsylvania. Under Winebrenner's labors the first camp-meeting was held in a woods near the Dauphin county Poor House, in 1826. It was a union meeting, participated in by Methodists, Presbyterians, United Breth- ren and others. Winebi'enner preached at this meeting with marvelous power. A camp-meeting was held in the same woods five consecutive years by the churches of God. In 1826 one was also held in Andrew Miller's woods, when some of the members of the Lower Paxton church were baptized. It was a union camp-meet- ing. In 1828 the United Brethren held a camp-meeting in John Raysor's grove, not far from A. Miller's, at which Winebrenner and Maxwell were present and preached. In 1828 the first camp-meeting was held in' Cumberland county, in a woods owned by John Bowman. The same year one was held in George Millizen's Generai, History 35 woods, near Linglestown. In the same grove another one was held in 1829. Also in Andi-ew Miller's woods. The United Brethren at their camp-meeting immersed believers and observed the Communion and washing of the saints' feet. At this time AVinebrenner had not yet accepted feet-washing as an ordinance. Neither did he practice immersion, as in a conversation with J. Myers, later a minister in the Eldership, in 1828, he told him that he had "nothing myself of baptism but what I received in my infancy, and my parents have told me. I sometimes think if we have plenty of spiritual baptism, it is of more importance than all water baptism." Myers had come to the conclusion that as he was sprinkled in infancy he had not been scripturally baptized, and asked Winebrenner for advice. Winebrenner had, however, abandoned infant baptism. As early as 1827 there was considerable religious interest aroused in Frederick and Carroll counties, Maryland, intensified by the reports of the great revivals in and around Harrisburg, Pa., under Winebrenner, and denunciations against him from German Reformed pulpits. Winebrenner had also preached at several points in these counties prior to 1827, but there was no formative church work done in the State up to 1829. In 1829 Winebrenner published his "Brief View of the Formation, Government and Discipline of the Church of God." This was an enlargement of the sermon which he preached at the organization of the church at Andi-ew Miller's, or the sermon an epitome of the book. It is a masterly discussion of ecclesiological sub- jects. He here assumed the suffix "V. D. M.," which subsequently was used by him for many years, and by other ministers of the Church of God. The only departure from the German Reformed faith indicated in this book relates to church name, and church formation and government. He taught that "church of God" is the only proper name for an organized body of believers, and that it applies to the local church. The local church is absolutely self-governing, having no subjection to any power outside of itself. He had as yet no conception of an Eldership (pres- bytery) outside of the local church. How co-operation between these local churches was to be carried on, if at all, does not appear. These views in later years, as well as the title of the book, occasioned the churches and ministers much trouble. And while AVinebrenner changed his views on some points, he did not publicly recant what he had written in this book. The churches at once proceeded to put these views into effect. In the "Records of the church at Linglestown, Pa.," is an entry of the first ordination of ministers. It reads: "November 15, 1829, David Maxwell and John AV'alboni, having applied to the church of God at St. Thomas for ordination, the church ac- cordingly met together at the house of Brother Shaffner, on the evening of said day, when their cases were made known, and the vote of the church was taken on the question, 'Shall our brethren be ordained to the office of teaching elders in the church?' Whereupon it was unanimously agreed that they be solemnly ordained to preach the gospel. They were ordained the same evening." This Record further shows, that on "January 19, 1831, Jacob Myers, having applied to the church of God at St. Thomas for ordination, the church accordingly met at the house of Brother Peter Bonawitz, on the evening of said day, when his case was made known, and the vote of the church was taken on the question, 'Shall our brother be ordained with the laying on of hands to the office of teaching elder in the church?' Whereupon it was unanimously agreed that he be solemnly ordained to preach the gospel. He was ordained the same evening, and got his license." From the churches at Miller's and Linglestown seven preachers entered the field, viz.: Andrew Miller and John Lenkert from the church at Miller's, and John AVal- bom, Jacob Burgoyne, David Maxwell, C. Forney (local) and J. Myers from the church at Linglestown. There are no available records to show whether other churches thus ordained men to the ofl[ice of the gospel ministry. While these events were transpiring in eastern Pennsylvania, what is called "a schism" occurred in the southwestern section of the State. Thomas Campbell, the leader of the movement, was a minister of the "Secession" branch of the Presby- terian Church in the north of Ireland. He emigrated to this country at the begin- ning of the century, and settled in Washington county. Pa. Having, like Winebren- ner, conceived a strong aversion to ecclesiastical creeds and discipline, he drew up and published a "declaration and address," setting forth these views, and inviting all who sympathize with his sentiments to form a union upon that basis. A num- ber responded, and the first congregation was formed at Brush Run, Washington Co., Pa., Sept. 7, 1810. Campbell was polemical, and having rejected sprinkling he 36 History of the Churches of God soon became known as a champion of immersion, and several public debates were held. In 1823 the Brush Run church became connected with the Redstone Baptist Association, but upon the express stipulation that "no terms of union or com- munion other than the Holy Scriptures should be required." Friction soon arising between the Association and this local church, a number of its members, with Ale.\- aiuler Campbell, who had become joint pastor with his father, was dismissed to Wellsburg, Va., where they constituted a new church. This church united with the Mahoning Baptist Association, Ohio. As a result of almost constant discussions with such a disputatious leader as A. Campbell, the whole Association adopted his views. In 182 8 it rejected all human formularies of religion and relinquished all claim to jurisdiction over its churches, and resolved itself simply into an annual meeting for the purpose of receiving reports of the progress of the churches, for worship and mutual co-operation. Thus originated the Disciples, or Church of Christ. In the year 1829 another important event transpired in western Pennsylvania. The General Synod of the Reformed Presbyterian Church, sometimes called the New Light Covenanting Church, or for brevity, the Covenanters, was organized. The Covenanters hold that public social covenanting is a duty; believe in the leadership of Christ over the nations, and reject hymns of human composition, and use only the Psalms. The body known as the Hicksite Quakers, or Friends, was organized in 1827, having seceded from the parent organization. The schism grew out of heretical views promulgated by Elias Hicks, "denying or invalidating the miraculous concep- tion, the divinity and atonement of our Lord Jesus Christ, and also the authenticity and divine authority of the Holy Scriptures." In 1828 the first steps were taken toward the organization of the Methodist Protestant Church. This movement was hastened by the expulsion of some from the Methodist Episcopal Church because of their opposition to the office of Bishop and desire for lay representation in the Conferences of the Church. Several prominent religious newspapers, which still survive, were started dur- ing this period. The first, which for that time soon secured a phenomenal list of subscribers, was the "New York Christian Advocate," which has ever since been the organ of the Methodist General Conference. In 1827 the German Reformed Church began the publication of "The Reformed Church Messenger." CHAPTER IV. 1830—1835. WITH the opening of the third decade of the nineteenth century the United States entered upon an era of unprecedented progress and development in every line of thought and activity. There began a new stage of vital energy. The nation experienced a rebirth, a renaissance more marvelous than that which marked the transition from the period of history which we call the Middle Ages to that which we call Modern. The population had increased from 9,638,453 in 1820, to 12,866,020 in 1830. Immigration from the various countries in the Old World and increasing streams of emigrations westward in the United States kept up a steady flux of the population. The amalgamation of German, English, Scotch and Irish nationalities produced a race of energetic, intelligent, progressive and indomitable people. Their development in the arts and sciences, in philosophy and literature, in mechanical and inventive genius, and in all that made for better conditions was unprecedented. One of the first fruits of this spirit of progress, this political rebirth, was the building of railroads and other improved means of transportation. In 1830 there were but twenty-three miles of railroad in the United States. In that year the first railway steam engine built in America made its first run on the first railway constructed for locomotives. The first omnibus was built and run in New York City. R. M. Hoe made the first cylinder printing press in America. The great Canadian Welland Canal was opened for navigation. It was not until after 1830 that the dreams indulged in from the date of the discovery that electricity could be conducted by wire to a distance were beginning to be General History 37 realized in the use of chemical electricity to operate a telegraphic apparatus for the transmission of messages. This development was also manifest in morals and religion. There was grow- ing dissatisfaction with formalism, sacerdotalism, priestly authority and sectarian- ism. The ministers of the Evangelical Association reported unusual "progress, persecutions and victories." "Great numbers of the people were awakened and professed to have experienced a change of heart and to have found peace with God." Under the preaching of ministers of the United Brethren Church extensive revivals were promoted. Winebrenner with renewed energy, assisted now by sev- eral ministers ordained by local churches, became more aggressive,- and the terri- tory was much enlarged and the converts greatly multiplied. Church extension now became the paramount object. Among these "able men, who took upon them- selves the solemn and responsible office of the gospel ministry," were David Max- well, John AValbom and Andrew Miller. These supplied the different churches with preaching, and went abroad on missionary tours. But AV^inebrenner was the leader, and did most of the evangelistic work, besides ministering to the congregation at Harrisburg. The church at Fredericksburg, Lebanon county, was one of the first churches organized in 1830. Under whose ministry is not known. The town and neighbor- hood were visited in that year with the outpouring of the Spirit, and many experi- enced religion. The most of "the converts joined the United Brethren, and others the Evangelical Association, while a small number, believing the Bible, and it alone, to contain the whole will of God to man, and being sufficient in itself to govern the Christian, resolved to form themselves into a church upon the New Testament plan, choosing their elders and deacons to take care of the little flock." It does not appear that any minister of the Church of God was present. Charles Huff, who in 1851 removed to Grandview, Iowa, had earlier resided in Cumberland Co., Pa., near Oyster's Point, not far from the Stone church, states that "Winebrenner preached at said place in Bro. AVanier's house in 1830, and or- ganized the church, consisting of Warner and wife, J. Bowman and wife, J. Sadler and wife, Parens and wife, J. Rupp and wife and myself and wife." The work in Lancaster city made steady progress, the church attaining a membership of about four hundred souls. Winebrenner preached there in 1830. In June, 1830, he came up from Lancaster to Mt. Joy and held the first meetings in that town. A camp-meeting was held near there at the time, and a few persons were converted. A revival followed in the school-house in town, at which Israel Brady, later a minister in the East Pennsylvania Eldership, was one of the converts. There was at this time no house of worship in the town. During the Winter of 1830-31 a great outpouring of the Holy Spirit was manifested, scores were con- verted and a remarkable reformation .took place under the labors of AVlnebren- ner, Ma.\well, Richards and others. Following this revival, on the evening of March 15, 1831, Winebrenner organized the first church of God in Mt. Joy, con- sisting of thirty-five members, as follows: William McFadden, Israel Brady, George Brady, William Booth, David Booth, Samuel Minichen, Levi Herr, Henry Bender, John Mateer, David Snyder, Jacob Ehrhart, John Barlow, John Leh- man, David Brady, Mother Booth, Elizabeth Booth, Nancy McFadden, Catha- rine Sulivan, Anna Brady, Jane Henry, Esther Myers, Jane Barlow, Jane Ray- mond, Louiza McFadden, May Flint, Mary Develin, Jane Lehman, Fannie Stoh- ler, Mary Carickner, Catharine Carickner, Mother Hess, Mary Breneman and Margaret Brady. Israel Brady and AVilliam McFadden, also later a minister in the East Penn- sylvania Eldership, were appointed the first elders. And the first deacons, elected in 1843, were John C. Booth, later a minister, and David Stoner. At the Eldership held in December, 1833, James Richards, residing in Col- umbia, Lancaster county, reported work in Columbia, to which his labors were principally confined "in consequence of their peculiar situation as an infant church." Considerable work was done in Perry county. Pa., in 1830-1831. A few Church of God families had moved into the county. In 1831 a camp-meeting was held in Shafer's Valley, and some of the converts who were baptized by John AA^albora united together in church fellowship. But the year 1833-34 were the seasons of the greatest revivals in that county. Meetings in Landisburg were at first held in the house of Henry Wingprt, a local minister of the church, and pioneer emigrant 38 History O'F the Churches of God of the Church of God to Perry county. Winebrenner had visited Landisburg and preached in the Reformed church April 10, 1821, while collecting funds to build Salem Reformed church, Harrisburg. Heni-y Wingert began preaching in Landis- burg in 1828, and in 1832 he organized a church in an old log school-house in the village. This was used for religious services by the little church until 1836, when Wingert was instrumental in building a small bethel on a lot which he owned. One of the remarkable beginnings of church work in those early years occurred at Churchtown, Cumberland Co., Pa., in the Winter of 1832. A "protracted prayer- meeting" was held at the private houses of Samuel Biicker and Rudolph Krisher. A "revival broke out, and was carried on from house to house until the whole neighborhood was filled with the gospel of the Son of Cod." A. Megrew, who be- came a minister later, removing to Ohio and thence to Iowa, was a convert of this meeting. Samuel Bricker was another convert of this meeting. Winebrenner preached sometimes during this meeting, as did Maxwell, Machlin and McFadden. An organization was effected on Feb. 19, 1833. Later Bricker leased to the church the ground from the corner of his farm on which the first bethel was built by the church. In the early history of the Church emigrants from eastern points where First Bethel at Landisburg, Pa. churches had been established to more western points proved like seeds scattered by the winds, as in apostolic times. Wherever a Church of God family located a church would spring up. In 18 32 John W. Mateer and wife removed from Lan- caster county. Pa., to Blair county, the famous Morrison's Cove, and evef after made their home in Martinsburg and vicinity. It was through their fearless ad- vocacy of the primitive faith, and their earnest and self-denying efforts that the Church of God was first established in that country. They had embraced religion under Winebrenner's preaching, at Mt. Joy, Pa. When located in their new home they began holding prayer-meetings, and also called for ministers to visit and preach for them. E. West, Israel Brady and William McFadden were among the earliest ministers to visit the Cove. But it was not until some years later that or- ganizations were formed and systematic work begun. In 1832 the church at Middletown erected its first bethel, on the east side of Union street, near Center Square. It was a frame structure, lathed and plastered on the outside. It had a basement, in which the Sunday-school was held. In 1852 it was enlarged by extending the front to the house-line, casing the outside with brick and adding a vestibule and gallery. In 1873 it was decided to erect a new house. A lot was bought for this purpose on the northeast corner of Spring General History 39 and Water streets. Ground was broken June 9, 187 4; the corner-stone laid July 8th, and the house dedicated Oct. 22, 1876. The worlc at Camp Hill, Cumberland Co., Pa., was closely connected with the movement near the Stone church, at Oyster's Point, as some of the members of the church organized at Warner's house were later members at Camp Hill. The date of the organization of this church, as nearly as can be determined, was in 1833. It worshiped in the Walnut Grove school-house until 1849, when the build- ing was erected which is still used. The church at Shippensburg continued to receive accessions. In 1833 Wine- , ■■ ^.t. it^ii i '* Second Bethel at Middleto^vn, Pa. brenner and Mackey held revival services there, and a number were converted, bap- tized and received into fellowship. Mackey had been "called" by the Shippens- burg church as its pastor. He submitted the call to the Eldership "to confirm or reject the same." He was then appointed to said church, and took charge on April 1, 1834. About this time the name "Union Christian church" was dropped, and the title "church of God" accepted, and the church came into connection with the Eldership. The first revival meeting held at what is now Goldsboro, York Co., Pa., was conducted by J. Keller, D. Maxwell, William McFadden and Winebrenner in 1833, in a school-house on the river bank. At Mechanicsburg Winebrenner held special meetings in the Winters of 1833 and 1834, when the church received quite substantial additions. 40 History of the Churches of God When Mackey assumed charge of the Shippensburg church he also entered upon evangelistic work in the villages in the upper end of Cumberland county and adjoining sections of Franklin county. He was the leader in the work in that sec- tion, and those of like faith were long known as "Mackeyites." One of the villages in which he did his first work was Newburg, where he "organized a church in the old meeting-house (the only place of worship in the town), in 1834." The follow- ing names were enrolled as members: Levi Diehl, Martha Diehl, John Myers, Eliza Myers, Christian Pislee, Catharine Pislee, Margaret Miller, E. Hawk, Jacob Ober, Eliza Ober and Susan Thompson. The work in Maryland was measurably of local origin, and began at Union- town, Carroll county. In 1830 there were two churches in that town, the Metho- dist Protestant and St. Lucas' German Reformed. Winebi-enner had preached in St. Lucas' church at different times while yet pastor of the Reformed church in Harrisburg. But the reformation, except as to vital godliness, did not originate with his preaching. As to experimental religion the same conditions existed at St. Lucas' as elsewhere in Reformed churches. "Many of the members of said church became converted, and enjoyed the indwelling of Christ's Spirit, and felt a longing desire to conform more to the will of God in all things. These were not satisfied with anything short of a knowledge of divine truth as taught by Christ and his Apostles." Abraham Appier and a few others began also to entertain doubts about the validity of infant baptism and the different modes by which the ordi- nance was administered. "In reading the Commission they saw that Christ only authorized the baptism of believers." And they also soon saw that the mode was "the burial or immersion of the body in water." This created a schism in the Reformed church about 1830. And as most of the prominent members were per- sonally acquainted with AVinebrenner, and had heard of his great work in Pennsyl- vania, they invited him to come to Uniontown and hold a series of meetings. As he had other engagements he sent John AValborn and Andrew Miller in his stead. This work continued thus in St. Lucas' Reformed church for about four years. Meanwhile the first four persons to be baptized were Abraham Appier and wife, Mrs. Charity Hollenberry and Mrs. Nancy Senseney. "This event," says a writer in reviewing the record of this church, marks the establishment of the church of God in Uniontown, as it is the first record of a change of faith by any members of the old congregation." But there was no separate organization, and St. Lucas' church continued to be the place for public worship, except when services were held in Appier's house. "The church building was held by Jacob Appier, Sr., father of Abraham Appier, and his co-trustees virtually as their own. In fact the building was sometimes called 'Mr. Appier's church.' " By 1834 the Appiers and nearly the whole of the St. Lucas' church went "into the young organization." "The church of God thus became the established successor of the German Reformed church at St. Lucas, first by most of the Reformed members adopting the faith of the Church of God; and second, by the organization of the Board of Trustees as authorized by Act of the Legislature in 1834." They thus became the legal owners of the church property. This was the first church building erected in Uniontown. St. Lucas' church was beautifully located on a hill at the edge of town. The architecture was of the prevalent German character, a type of the Reformed and Lutheran churches erected a hundred and more years ago. It had galleries on three sides. There were three entrance doors, one at the end opposite the pulpit and one on each side, with the two aisles crossing each other in the center. The aisles were laid with brick. The corner-stone was laid Feb. 22, 1815, and the building was completed and dedicated in 1819. The present church edifice was erected in 1882, and was dedicated Oct. 29th of that year. Abraham Appier was a delegate to the Eldership in 1833. A field of ministerial labor in Maryland was established at said Eldership, and called the "Maryland Circuit," with E. West as pastor. Work was also begun about this time in Washington county, Md. AVinebren- her preached there, with Mackey and AA'alboni. The church-houses were closed against them, and the meetings were held in school-houses and private dwellings. AA^inebrenner was also instrumental in the conversion of his nephew, John P, AA'^ine- brenner, in Frederick county, Md., in 1831. He later removed to the West, and was successively an earnest, active and influential member of the church at Wooster, Ohio, and at Decatur and Chicago, 111. Cedar Spring, now Milltown, in Cumberland county. Pa., is another of the original churches of God. It is nearly two miles south of Camp Hill. Religious Gkneral History 4i services were held here as early as 1833, in an old distillery, and in that year, or 1834, a church was organized. Work also began in the neighborhood of Landisville, Lancaster Co., Pa., as early as 1834. The influence of these revivals and the reports of camp-meetings gradually spread northeastward into Schuylkill county, Pa. In 1832 a "number of brethren and sisters from near Orwigsburg" attended a camp-meeting held in the grove of George Milleizen, in Dauphin county, when some of them were baptized. James Mackey was baptized at this camp-meeting. In the same year Samuel Steigei-Avalt, after whom the Steigerwalt Bethel is named, near McKeansburg, Schuylkill Co., Pa., was converted, and later was a leader in that church. Hawk was preaching then in that section. In 1833, during the time of "the great meteoric showers," a revival was promoted at Orwigsburg, in said county. John Walboni was the preacher. "The doctrine of the Church of God, a new thing then, stirred up the people greatly. A class leader of the Evangelical Association and nearly his entire St. Lucas' Reformecl Church, Uniontown, Md. class embraced the faith of the Church, and came out and constituted a church of God organization." This was George Kimmel, subsequently so prominently identi- fied with the work of the churches of God in that county. The History of the Evangelical Association calls him "the chief leader of the division at Orwigsburg, an honorable man, but very much inclined to new-fangled notions and fanaticism." Perhaps the most significant event of this period was the change in the doc- trinal views of Winebrenner, and his consequent adoption of immersion and of the washing of the saints' feet as a religious ordinance. His own silence and the absence of any documentary evidence render it impossible to speak with any degree of certainty on these points. But it has already appeared that probably in June, 1829, he had not yet "received light" on these points. But he received it soon after so far as washing the saints' feet is concerned. And while he immersed believers prior to 1827, at the Poor House camp-meetings, he did so as any pedo- Baptist minister would when the candidate demanded it. He had changed his views on the subjects of baptism, but not on the action. The Mulberry Street church was principally a baptized church in 1829, when there were about three hundred members. Winebi-enner was slow in changing his doctrinal views. "He 42 History of the Churches of God did not reach a decision until he had given the subject a most thorough investiga- tion." He first took a decided stand on the formation, government and discipline of the church, in 1829. He had not yet decided the question of baptism. He had rejected infant baptism, but the "mode" was still an open question. When Jacob Present Bethel, Uniontovvn, Md. Erb, of the United Brethren Church, was pastor of a "field including Halifax and Fowl's Valley, Dauphin county," in 1830 and before, Winebrenner "baptized Susan Etter by the mode of trine immersion." This inference is admissible from what J. Myers wrote in 1872: "There was not much said on the subject of baptism until the year 1830. I then resided in York county, Pa., when baptism was agi- tated more than any time since the great revival. Winebrenner and the converts General History 43 in and about Harrisburg awoke on the subject. Winebrenner wrote and published a. sermon on the subject." This is the sermon he preached on the day he was bap- tized. In 1828, at a camp-meeting near Camp Hill, H. Habliston preached a ser- mon, declaring most positively that washing of the saints' feet is an ordinance. Winebrenner sat on the pulpit an apparently unconcerned looker-on. J. Erb came to him, clapped him on the knee, and asked him to participate in the ordinance. Winebrenner replied, "Do not bind your brother's conscience. You believe that it is a positive command, and I do not." But during the year he gave the question a thorough examination, and at a camp held at the same place a year later he pub- licly participated in the celebration of the ordinance. So on the subject of bap- tism. At the Poor House camp-meeting in 1826 he baptized the converts by several different actions. But by 1830 he had studied this subject by "reading the Bible on his knees," and had reached the conclusion he ever afterwards defended with great clearness and ability. And having decided the question, he at once arranged to practice his new faith. He selected Jacob Erb, a United Brethren minister, to baptize him. Erb was preaching on the Dauphin county circuit, extending as far up the river as Halifax. On the morning of July 4, 1830, he preached at Peter's mountain appointment at 10.30, and thence rode horseback to Harrisburg, a dis- tance of fifteen miles, where a large congregation had assembled at 2 o'clock p. m., in the Mulberry Street Bethel to listen to a sermon on baptism by Winebrenner. Immediately after the preaching, between 3 and 4 o'clock, they proceeded to the Susquehanna river, a hundred yards from the bethel, where Erb baptized him. This sermon was written and published in a neat pamphlet, and republished in 1873. The United Brethren Church was in advance of Winebrenner on Feet-wash- ing. They also immersed three times forward, as do the Dunkards. Erb was seven years younger than AVinebrenner, having been born in 1804. He was con- verted near Wormleysburg, across the river frem Harrisburg, when sixteen years old, and was living at Wormleysburg at the time of Winebrenner's baptism. He was ordained in 1823, and in 1849 he was elected Bishop by the United Brethren General Conference. The revivals following Winebrenner's separation from the Reformed Church gave occasion for a new- hymnody. Few of the old hymns were suited for revival services. This need Winebrenner supplied by the publication of his "Revival Hymn Book," March 25, 1825. Several editions were published, and new and popular hymns were added. He also published "Das Christliche Gasong Buch," a German hymn-book, which became very popular among the German people. Camp-meetings became quite popular as the revival spirit spread, and were meetings of unusual power. Hundreds were converted at these meetings, and the churches were greatly strengthened. Houses of worship were few, and preaching services were infrequent. Churches everywhere held camp-meetings. Among the most memorable ones held between 1830 and 1835 was one in 1830 on the farm of Jacob Beelman, between Mechanicsburg and Churchtown, where a large number were converted. Another one at the Poor House, Dauphin county, at which time Winebrenner for the first time insisted on immersion one time backward "as the only way in which he would administer the rite." Fifty-nine were thus baptized by him at this time in the river at Harrisburg. Another one was held here in 1831, with most encouraging results. This ground having been refused for 1832, this camp-meeting was held in Millizen's woods, and over one hundred conversions were reported. Other camp-meetings of great power were held at Mt. Joy; one near Shippensburg, in 1832; one in the grove of John Heck, Cumberland county, the same year, and again in 1834; one near Roxbury, Franklin county, in 1832; one between Shiremanstown and Lisburn, in 1833; also the same year in Millizen's grove, in Lower Paxton township, Dauphin county, and one near Middletown. In 1834 one was held in Lebanon county, 3 miles west of Jonestown. The one held on the farm of George Kinmiel, near Orwigsburg, Schuylkill county, in 1834, is notable as being the first in that county. One English sermon was preached dur- ing this meeting, by J. Myers. G. W. Wilson, later a minister in the Ohio Elder- ship, who had met Winebrenner the first time in 1832, was at this camp-meeting. At some of these meetings there were marvelous displays of divine power. In the early Summer of 1830 a movement was begun, looking toward some system of co-operation between the churches which had then been organized. It at once encountered opposition. This grew out of the intense anti-sectarian spirit which characterized the whole revival movement of 182 5-30. It was stimulated into renewed vigor by the views W^inebrenner advocated in his "Brief Scriptural 44 History of the Churches of God View of the Formation, Government and Discipline of the Church of God," in 1829. He insisted that all power is in the local church, and that there is no human au- thority, or power, or organization, above and over it. But the idea of inaugurating some system under which all could co-work prevailed, and finally "these min- istering brethren, able men whom it pleased God to raise up to take the office of the gospel ministry upon themselves, with a few other great and good men with similar views and kindred spirits, agreed to hold a meeting for the purpose of adopting a regular system of co-operation." This was in October, 1830, when what is now the East Pennsylvania Eldership was organized. Winebrenner was elected to preside over the meeting, and after the organization and "spending the morning session in solemn prayer and deliberation, the meeting was adjourned till 2 o'clock p. m., when a sermon was preached by the Speaker, based on Acts v. 38, 39. John Winebrenner. The question of Sunday-schools received early attention by AVlnebrenner. Shortly after the building of the new Reformed church under his pastorate he took up the subject and prepared "A Compendium of the Heidelberg Catechism, or Method of Instruction in the Christian Religion," published in 1822, which, as he says in the Preface, "I have chiefly intended for the use of the Sunday-school." Only about sixteen Sunday-schools were known to have been organized before 1800. They were strongly antagonized and "fierce onslaughts" were made upon them as "subversive of that order, that industry, that peace and tranquility which consti- tute the happiness of society." But in the beginning of the nineteenth century the movement took new life, and made rapid progress. In 1824 the "American Sun- day-school Union" was organized. State conventions were organized, and finally, in 1832, the first national convention was held in New York. The system of con- ventions grew out of local organizations. But it required years of persistent effort to overcome the deep-rooted prejudice against the institution which regarded it as "so far from deserving encouragement and applause, it merits contempt, and ought to be exploded as the vain, chimerical institution of a visionary projector." Among the Germans in Pennsylvania this opposition was most persistent, and but General History 45 few Sunday-schools had been organized among them prior to 1830. AVinebrenner became somewhat familiar with Sunday-school work in Philadelphia, and he never lost his interest in it, but steadily threw his influence in its favor. There is a close connection between the Sunday-school and the day or com- mon schools of the United States. The former was for some years "a school for secular instruction on Sunday," as well as for "instruction in the catechism and the Scriptures." Even the American Sunday-school Union "petitioned the Legislature of Pennsylvania for the establishment of Sunday-schools as free schools." The seed thus sown bore fruii in 1834, when the first public school law was passed by said Legislature. Other events of importance in the religious world during this period include the organization of the Mormon Church in 1830. The Book of Mormon was first printed in 1830. The same year, April 6th, the first regularly constituted church of the Mormon faith was organized in Manchester, N. Y. It had six members. And in June 1, 1830, the first Conference of the Church was held at Fayette, N. Y. In 1833 the so-called gift of tongues was conferred. The Plymouth Brethren had their origin about 1830, in England. The origin of the Adventists may be dated from the time when in 1831-3 William Miller began his preaching and predictions as to the time of the end of the world, in 1843. The association of the ministers and churches of God with the Free Baptist Church has been closer than with any other denomination. It is the more inter- esting, therefore, to note that the General Conference of said Church was organ- ized in 1827. Their Book Concern was started in 1831. Their Foreign Mission- ary Society was organized in 1833. Like the Church of God, the Free Baptists for a number of years practiced the washing of the saints' feet. In a work called the "Faith of the Free Will Baptists," published in 1834, by authority of the General Conference of said denomination, the following is found: "The following ordi- nances or institutions were appointed by Christ or his Apostles, and are obligatory on the Church: I. Christian Baptism. II. The Lord's Supper. III. Washing the Saints' Feet." "Baptism is immersion." Except as to name, the Free Bap- tists then were identical with the Church of God. So the United Brethren in their Confession of Faith of 1815 "recommend. . . .that baptism and the remembrance of the Lord in the distribution of the bread and wine be observed, also the washing of feet where the same is desired," as "outward signs and ordinances." In 1834 the United Brethren Publishing House was established, and "The Re- ligious Telescope," a semi-monthly folio, was started. Both were located in the basement of the church at Circleville, Ohio. The first General Conference of the Methodist Protestant Church convened in Georgetown, D. C, May 6, 1834, with sixteen ministerial and fourteen lay dele- gates. This item derives much of its significance from the fact that lay repre- sentation was one of the demands whose refusal resulted in the secession from the Methodist Episcopal Church and the organization of the Methodist Protestant Church. The history of Oberlin College begins with the location of P. P. Pease on the ground, April 19, 1833. The beginnings of this institution destined to occupy so prominent a place in the great slavery agitation in later years were of the humblest character. Not less than half a dozen ministers of the Church of God later re- ceived part of their classical and theological training at this institution. Prior to 183 5 considerable missionary work was done beyond the Allegheny mountains. The tide of emigration to Ohio began to rise about this time. Among the early families locating in the State were the Beei-ys, Sheriicks, Beidlers, Funks, Metzlei-s and Hartmans. Samuel Sherrick devoted a great deal of his time "to the promotion of the cause of God. He was very plain and pointed in his preaching. He was very successful in doing good." John Beidler labored much in a local ca- pacity. Peter Hai-tman did much in the way of opening new points, and was a good instructor. Samuel Metzler and John Funk were spiritual and zealous workers, sound in the principles and doctrine of the Church of God. These pre- pared the way for the regular circuit preachers who traveled in Wayne and ad- joining counties and helped to build up the Ohio Eldership. These local ministers helped to prepare the way for the appointment of a minister by the Pennsylvania Eldership to the "Ohio circuit," in 1833, in response to a call in a letter written by J. Greeger, "praying that help might be sent them." They all became members of the first Eldership organized in Ohio, in 1836. 46 History of the Churches of God CHAPTER V. 1835—1840. THE second half of the fourth decade of the nineteenth century was rich in re- sults crowning the labors of the ministers of the Church of God. In Penn- . sylvania and Ohio the number of conversions and of churches organized was relatively very large. There was an active, aggressive campaign over the whole territory as if Church extension had been the inspired motto. The number of active workers steadily increased, and there was co-operation on every hand. So- called "Big meetings," "Protracted meetings" and camp-meetings were held all over the territory, and at quite a number of new points. The term "evangelistic meetings," or "evangelistic efforts," was not then in use. The protracted meeting so commonly meant a "revival," the conversion of sinners, that the term "revival meeting" was quite generally used even in anticipation. The "big meeting" was- so called because of the unusually large attendance. Churches co-operated ia these meetings, and members would go long distances to attend them. Every church would have its protracted meeting, and it proved a serious disappointment if there were no conversions. A number of churches in Pennsylvania and Ohio originated in revivals held in private houses. The churches were taught to work and pray for revivals, as "the spirit of revival is the genuine spirit of Christianity. No believer in divine revelation who will attentively and prayerfully read the Acts of the Apostles can doubt the truth of this position. A correct answer to the oft- repeated and truly important question, 'Why are revivals of religion so unfre- quent?' would be a severe censure on the character and conduct of many a pro- fessed follower of Jesus." They defined a revival to be "an unusual quickening and conversion of many sinners." And they believed that "all that is genuine and durable in a time of revival is effected by the special influence of the Holy Spirit." But they as strongly insisted on "the truths of the Bible" as the means used by the Spirit, and "ministers by their preaching; Christians by their devoted lives, and often the providence of God are the agents or instruments in conveying and applying the truth to the minds of sinners." During the Winter of 1838 it was recorded that "revivals of religion are prevailing over the length and breadth of the land, with greater power and depth and permanency than have ever yet been wit- nessed." This widespread revival followed a year or two of comparative barren- ness, so that a "dearth of revivals" had been reported in 1837. "Meetings were thin, preaching without effect, the few scattering additions which are made to the churfches but just redeem them from absolute decline in members." These pro- tracted meetings often lasted from four to six and ten weeks, with conversions nightly. That they were sometimes abused is conceded; but incalculable good was accomplished through them. Indeed, these meetings, along with camp-meetings, were the essential means by which the United Brethren Church, the Evangelical Association and the Church of God were originated and built up. Camp-meetings were unusually numerous in these early years, and were pro- ductive of much good. As the results decreased, their number decreased. In order that they might not interfere with each other it was the custom for the Eldership to appoint a camp-meeting committee, which would fix the dates of all the camp-meetings, and sometimes assign the ministers. While the camp-meet- ing spirit prevailed almost universally, yet the ministers strongly urged upon the churches the importance of such special means of grace. It was "the service of the Lord," and while "it costs time and money, trouble and labor, has any man ever lost anything by putting time, money and labor into the service of the Lord?" "Many a Christian father, mother, brother and sister feels himself or herself amply rewarded for the labors of camp-meetings by the conversion of friends." In 1835 eight camp-meetings were held in the East Pennsylvania Eldership, to wit: Near Linglestown, Dauphin county; in Perry county; in Powl's Valley, Dauphin county; at Beelman's, near Mechanicsburg, Cumberland county; near Orwigsburg, at Kim- mel's, Schuylkill county; in Foutz's Valley, Perry county; near Mt. Joy, Lancaster General History 47 county, and near Uniontown, Carroll county, Md. One was held near Jefferson, Wayne county, Ohio. This was the first camp-meeting held by the churches of God in Ohio. It began on August 21st. Jacob Keller and Thomas Hickeriiell were in charge as the circuit preachers. Keller preached the first sermon, in Ger- man, from Mark xi. 24. More than half the sermons were in German, as several other brethren preached also in German. Other ministers present were John Funk, John Greeger, John River, Samuel Sherrick, Peter Hartman and William Adams. The preachers in charge reported about forty-five "real conversions" at this camp-meeting. P'ull reports are wanting from all but three of the eastern camp-meetings. At these three the conversions numbered about one hundred. The largest of these camp-meetings was the one held in Beelman's grove, near Mechanicsburg, with between ninety and one hundred tents. In 183 6 nine caiup-meetings were held in the Pennsylvania Eldership, viz.: near Mechanicsburg, Cumberland county; Fowl's Valley, Dauphin county; near Fredericksburg (then called Stumpstown), Lebanon county; near Middletown, Dauphin county; near Shippensburg, Cumberland county; in York county; near Landisburg, Perry county, and at Kimmel's, Schuylkill county, and one near Union- town, Carroll county, Md. A camp-meeting was also held this year on "the Wooster circuit," the same ground on which the one of 1835 was held. The re- ports of these meetings are very incomplete, but exceeding one hundred conver- sions are reported at five of them, and at one other it is specially noted that there were more conversions than the previous year. In 1837 the number of camp-meetings held was thirteen, three of them in Ohio, one on the East circuit, in Holmes county; one on the West circuit, Wayne county, and one north-west of Canton, in Stark county. These three camp-meet- ings reported over eighty conversions. At the camp-meeting near Shippensburg, Pa., fifty conversions were reported. Mackey says concerning this camp-meeting, that "the three last days were days of power in such a degree as I have never wit- nessed." It was "held on the premises of Bro. Knisley," who years later was treasurer of the East Pennsylvania Eldership. Here M. F. Snavely was converted, who after preaching the gospel for a number of years met a tragic death in a rail- way accident. The results at other camp-meetings are not on record. In 183 8 eleven camp-meetings were held in Pennsylvania and Maryland, and four in Ohio, one each in Wayne, Richland, Holmes and Stark counties. Nearly two hundred converts were reported at these meetings, yet there was complaint that the number was "small" at three or four of them. In 1839 the Ohio camp-meetings were held in Richland, Wayne, Tuscarawas and Stark counties. In the East there were seven, one of which was held in Mary- land. In western Pennsylvania the first camp-meeting was held in Venango county, which was part of the Pittsburg mission territory, under John Hickemell. The general results this year were less encouraging than during former years. Substantial and inspiring progress was made during the second half of this decade. Converts multiplied; churches were organized in many new localities, and the work throughout seemed to be in a very prosperous condition. The cause these devout and energetic men had espoused found favor with God and man. Even the hardships and persecutions they had to endure fanned the fire of their zeal. In a number of places houses of worship were built. One of the churches organized in 1835 was at Good Hope, Cumberland county. Pa., where H. Murray, later of Iowa, and John Briggle, who removed to Ohio, became members of the church. The work in Schuylkill county, Pa., was widening out under the labors of J. Walborn and J. Lenkert, followed in 1835 by Jonathan Hawk. When he went there "things were small, but promising." But they "soon had several power seasons, where the Lord broke in upon sinners, and a goodly number experienced a change of heart." Hawk extended his labors as far toward the south as Ham- burg, Berks county, and westward into East and West Hanover, Dauphin county, where a number were converted. Meanwhile the work was making good progress in Cumberland county. Oc- tober 11, 1835, "the new house of worship at Markley's, near ShepheMstown," was dedicated. In 1836 the bethel located about one-half mile from Churchtown was built. This house was torn down in 1849, and a new, two-story bethel built, well located, in the village. This was remodeled about forty years later, and made a one-story house. The same year the church at Andersontown was organized. The work in Newville antedates the year 1837, when the Shullenberger family moved to that village. D. Kyle and L. Records were the first ministers of tha 48 History oj^ the Churches oe God organized a church of ten members February 11, 185 5. April 22, 1855, Kyle and Sandoe "succeeded in organizing a church of God in Brother Ephraim Bear's neighborhood," near Decatur, Macon county. This is probably identical with "Brother Rife's neighborhood," where "the brethren built a very fine bethel" in 1857, which was to be dedicated "the last Sabbath in January," 1858; "but for certain reasons the dedicatory sermon was not preached until September 19, 1858." This was the first house of worship built in Illinois by the Church of God. It has since been known as the Boiling Spring church. From the date of the building of this bethel to 18 86, one bethel a year, on an average, was built in Illinois. Con- siderable success attended the labors of D. S. Byers and D. AVertz in Joe Daviess, Carroll and Bureau counties, in the northern part of the State, during 1855. A church was organized at Rush Creek, Joe Daviess county. "Mt. Carroll Mission is enlarging her borders." After a successful revival at Troy Grove, La Salle county, increasing the church to thirty-six, arrangements were made in 1856 to build a parsonage. Here, in 185 8, Kyle, the pastor, J. H. Hurley, Klein, Cain and Reed held a meeting in "a mammoth tent put up for the accommodation of the people," which "was attended with a mighty outpouring of the people from all quarters," coming "from a distance of from thirty to forty miles." In Livingston county, adjoining La Salle on the south-east, Andrew AVagoner organized "a church of a few members" in May, 1856, nine miles north-east of Pontiac. In August, 1857, D. S. Byers and D. Kyle held a "protracted meeting in Pontiac" and organized a church of six members. A church of six members was also laboring with some success at Ottawa, La Salle county, in 1857. A new mission field was formed in 1856, to which Rudolph White was appointed, called "Monmouth Mission," con- sisting of Warren, McDonough and Fulton counties, near the Mississippi. In De- cember, 1857, a church was organized at Homer, Champaign county, composed of five members. A. J. Fenton, in April, 1857, organized the church of "about a dozen," in Decatur, Macon county, but they had "no house of worship;" but "the brethren think of building next Summer." And this dozen consecrated members had tenacity of purpose, and on September 9, 1858, published the dedication of "the new bethel built by the church of God in the city of Decatur," which then had a population of 9,000. The dedication services were held October 17, 1858. The preaching services up to this time had been mainly held in the Disciple house of worship. A church of twenty-two members, all heads of families, was organized by D. S. Byei-s at Eight Mile Grove, Henry county, toward Spring, in 1859. The Michigan Eldership seemed to be in a hibernal sleep during this period, until in September, 1859, when it held its sixth annual session, having adjourned General History 113 the fifth of October, 1853. Its territory was partly cultivated by ministers of the Indiana Eldership, as A. R. Slyt<»r, the most active missionary in Michigan had again united with the Indiana Eldership, and was appointed to the Thornapple circuit. J. B. White, who called himself "a young preacher," was licensed by the Ohio Eldership in 1853, and lived in Genessee county, Mich., the fourth county north of the Ohio line. In 1855 he reported the church at Flushing, his home, "much discouraged because they have not more preaching." "Our trials and per- secutions are almost more than we can endure." But the light soon broke through the lowering clouds, for in 185 6, in the month of .June, he had a successful meeting in Montrose township, Genessee county, and organized a church of twelve mem- bers. Two brothers, Moses and Ezekiel Kelly, also licensed by the Ohio Eldership, in 1855, removed to Hillsdale county, Mich., bordering on Ohio. This was a new locality for Church work, but this same year they had a revival, and organized a church of twenty members in Allen Township. Success also crowned their labors near Jonesville, same county, and a church was organized. In the Indiana Elder- ship, through the energetic labors of T. Hickernell, D. Keplinger, David Neidig, F. Konip, A. Ij. Nye and others quite cheering progress was made. At least twenty- four new churches were formed, and conversions aggregating not less than from one hundred to two hundred and thirty souls were reported by the pastors. A few houses of worship were erected, but as yet a majority of the churches held their services in school-houses. The territory traveled over by the ministers and mis- sionaries of the Eldership extended into not less than sixteen counties of the State, and several counties in Ohio. They reached La Porte county, in the north-western part of the State; a group of ten counties in the north-eastern part of the State; established a few churches in Wayne and Henry counties, in the south-east, and reached within eight miles of Terre Haute, Vigo county, and organized a church there, and crossed Clay, south-eastward, into Greene county, both counties lying in the south-western part of the State. This territory in the south-west was so far removed from the work in the north-eastern section of the State that late in this period a new Eldership was projected. In Ohio it is only needful to go over the list of counties, of not less than twenty-eight, in which the most of the successful Church extension work was done between 1855 and 1860, to be impressed with the fact that the center of Church population in the State was rapidly moving westward. In the south-eastern corner were Athens and Meigs counties, and adjoining Beaver county, Pa., west of Pitts- burg, was Columbiana county, measurably neglected between the two Elderships, and the work was slowly dying. Around Wayne county, the original Ohio mission field, were the older circuits in Stark, Tuscarawas, Holmes, Summit, Coshockton and Knox counties. From here the work spread westward and northward across the center line North and South of the State, into Richland, Crawford, Wyandot, Marion, Logan, Hancock, Seneca, Wood, Auglaize and Shelby counties, until reaching the Indiana State line, Williams in the extreme north-west corner, and Defiance, Paulding, Van Wert, Mercer, Darke and Preble, every county in succes- sion on the Indiana line except the two most southern counties, had more or less preaching by Church of God ministers. Belmont county in the south-east was occupied by the West Pennsylvania Eldership. It was but reasonable under these conditions that the Ohio Eldership should desire a division of its rapidly expanding territory, and have two Elderships organized, and also have the State line between Ohio and Indiana made the boundary on the West. The initial steps were taken in 1855, and the division was harmoniously accomplished in 1857, after favorable action by the General Eldership. This new Eldership led the way in requiring ministers to go to their new fields in the Fall. During the five years from October, 1854, to October, 1859, there were notable accessions to the ministry of the Church in Ohio. Ham went to Wooster, under appointment by the East Pennsylvania Eldership made in October, 1855, under whose labors the church realized that "a murky atmosphere does not quench the stars." With their new bethel, which had been dedicated August 5, 1855, and a man of Ham's personality, they received new inspiration. In the Spring of 1859 Ham was elected "Mayor of Wooster City." Also L. B. Hartinan, a young man of some culture, who became a leader among them; M. Beck, a Boanerges, and his brother, B. F. Beck, a man of great natural refinement and conscientiousness, the first minister of the Church to re- verse the order by going to East Pennsylvania, in 1858. to make it his permanent home; W. H. Oliver, a hard-working revivalist; R. H. Bolton, evangelist, mission- ary and collector on a more extensive scale than any other minister of the Church; C. H.— 5* 114 History of the: Churches of God J. W. Aukemian, a man who always spoke with the conviction of one who has given sufficient thought to his subject to know that he is speaking the truth; W. P. Small, mild, firm, and who would convince men by the simple truth rather than discursive reasoning, and James George and James Wilson, each, with James, the Lord's brother, "a servant of God and of the Lord Jesus Christ." Altogether the ministry in Ohio was a strong force at this time, going everywhere preaching the word as the power of God to save, redeem, elevate and ennoble men. They knew nothing of any other means or measures to reform and improve society, and would scorn the more recent systems of eugenics as co-operative agencies with the gospel in the moral and religious regeneration of the race. While the work ac- complished is but partially on record, it is known that churches were formed at a number of places, several in Hancock county, and others in Seneca, Williams, De- fiance, Paulding, Stark, Wyandot and Crawford counties. At least a dozen new houses of worship were dedicated, besides the one at Wooster. Among these was one at Blanchard Road, six miles below Findlay; one in Venice township, Seneca county; one five miles West of Shelby, Crawford county. Some of the circuits had grown very large, as the Attica circuit, which in 185 8 had fourteen appointments. Two regular missions were established, in addition to the extension of fields already occupied. In answer to an application by E. Logue, in 1855, "a mission was given him in Stark and Tuscarawas counties, to be called the Canton Mission." Canton is one of the four points named. Another one was known as the Akron Mission, in Summit county, which had ten appointments in 1856, and "the pros- pects as far as I can judge at present are flattering," said the pastor, M. Beck. Progress in the West Pennsylvania Eldership during this period was limited. While there were revivals and accessions on nearly all the old fields, only a few newly organized churches are reported. The work in Virginia "had gone down," and the Marshall county circuit "was broken down." One church was reduced from seventy to six members, "after we had used the old Jerusalem broom," as the pas- tor described the process. But revivals were enjoyed at nearly all points in that section, and in Greene county. Pa., and Belmont county, Ohio. The latter be- longed to the Wheeling Mission, and at Harrisville a small organization was pre- pared for by giving the hand of fellowship to some converts. At Pleasant Grove, three miles nearer Wheeling, a church of seven members was formed in 1855. On Wheeling Creek, Greene county. Pa., a church numbering seven was formed the same year. Another at Bowmian's, in 1857, composed of nineteen members. One in Marshall county, W. Va., with a small membership. In Somerset county fair progress was made. A meeting-house was built in 1855 in Upper Turkey Foot Valley. In 1858 J. A. Plowman went into the town of Somerset, county town of Somerset county, and held a meeting in the Town Hall, and succeeded in or- ganizing a church of twelve members. Armstrong county called for preaching, but West Pennsylvania lacked men. In 185 8 J. M. Domer and A. C. Raysor were in McKean county, on the New York State line, and organized a church at Brad- ford. The first movement for the opening of a mission in Clearfield county, then part of the West Pennsylvania Eldership territory, was in 185 6. Clearfield lies across the summit of the Alleghenies, adjoining Cambria county on the North, and Jefferson and Indiana counties on the East, in which work was being done by ministers of the West Pennsylvania Eldership. But the way was opened for East Pennsylvania to take the initiative by the removal from Lisburn to Clearfield of the family of J. H. Jones, at whose father's home at Lisburn Winebrenner, thirty years before, was often entertained. The Standing Committee in 185 6 appointed J. F. Wieshampel to visit Clearfield. He did so, and opened the work, establish- ing twenty preaching places in school-houses within a radius of ten miles of the town of Clearfield. It is but about twenty-five miles from Clearfield, the county- town, to Cherry Tree, Cambria county, where there was an organized church. But West Pennsylvania had "no suitable man to send to Clearfield, and so the work was suspended for the time." The work in the Virginia section of the East Pennsylvania territory was greatly neglected at this time. It was mainly limited to Berkeley county, but no permanent results followed. Four and five appointments were kept up part of the time by the missionary, when one was on the field. Favorable indications attended the work in Maryland, in the counties of Washington, Frederick and Carroll, and in Baltimore City. Revivals attended the labors of George Sigler, H. L. Soule, T. Bean and other faithful ministers. Near Brownsville, Washington county, September 16, 1855, a church was organized by General History 115 Sigler, which by October numbered twenty. At Carrollton, in 1857, Jacob Wickert donated a lot to the church on which to build a bethel. The church, in October, resolved to erect a meeting-house on it. Work was resumed in Baltimore, by "our German brother," J. M. Busch, in 1855. They had no regular place of worship, the most serious drawback, he says. He preached at the Alms-house, and observed the three ordinances. As yet he had no license, but in the Fall of this year he received license from the German Eldership. In 1856 a church was organized, and they were encouraged to believe they "will increase very rapidly." One of the members and leaders, Presley T. Davis, applied through AVinebrenner for membership in the Bast Pennsylvania Eldership. Another organization, known as the "Union Church of God," also existed in the City, and in 1859 ex- pressed a desire to unite with the church Busch had organized. Winebrenner visited Baltimore this year, in May, and preached in German in the morning in the Otterbein United Brethren church, and "in Old Town for the 'Union Church of God' in the evening." Within the State, the East Pennsylvania Eldership was devoting its energies quite largely to the substantial, permanent work of the churches. The building and auspicious dedication of Fourth Street Bethel, Harrisburg, gave added im- pulse to better the material environments of churches and pastors. More than a score of good meeting-houses were built in this semi-decade, and the wisdom, comfort and economy of having parsonages became more evident. The term "bethel" to designate houses of worship in various ways commended itself to the churches. But as from its use to designate the building it was transferred to the organization, a tendency originated to reverse this order, and call the house as well as the church "the church of God." In commenting on a notice of the dedication of the Fourth Street Bethel by the Harrisburg "Patriot," Winebrenner strongly disapproved of this practice. The "Patriot" said: "Last Sunday a week the new Church of God, on Fourth street, was dedicated with imposing cere- monies." Winebi-enner said: "The notice here quoted requires a slight cor- rection to make it right. Instead of saying 'the new Church of God,' they should have said the new Bethel (or Metropolitan Bethel) of the Church of God was dedicated." In some sections, as in Adams, Juniata, Lehigh and Berks counties the work was somewhat neglected, and was measurably declining. In others new churches were organized and general and healthy growth revealed. While the church on Broad Top mountain become extinct by removals, and their bethel fell into ruins, at the other end of the circuit as it then was, Simon Fleegal, in January 1855, reported the organization of a church at Fort Littleton, numbering twenty- six. In July, 1855, "a gracious revival broke out in the little village of Worm- leysburg, on the opposite side of the river from Harrisburg." Up to a few months prior to this "no organized church" was there. There was "an old, dilapidated building there, belonging to the Methodists, and which a society of that denomina- tion had formerly used." In this building McFadden preached, and later in the school-house. At the Eldership in the Fall McFadden reported "the organization of a church" at Wormleysburg. In York county J. Machlin organized a church at Cross Roads appointment, in 185 6, and one at Maytown school-house. William Krieger in January, 1855, organized a church "about four miles from Shellsburg, in a school-house, at the foot of the Allegheny Mountains. J. M. Hebler in the Summer of this year began regular preaching in Pottsville, county-town of Schuyl- kill county, in a school-house rented for the purpose, and "there are prospects of soon raising a church of God in this place." There was regular preaching at many points, and protracted meetings held, at which no organizations of churches were reported. This was the case at Mt. Pleasant and at Mountville, Lancaster county; at Cumberland Furnaces and Milltown, seven miles South of Newville, Cumberland county; Thompsontown, Juniata county; Forney's school-house, Dauphin county; Deer Lick, on the "Broad Top circuit," and very many other points. Some of these points had a sufficient membership to have ordinance meet- ings. At Mt. Nebo, Lebanon county. Dr. George Ross bought the right to preach in a union meeting-house. The "Matamoras and Juniata circuit" in 1858 had ten appointments. As on many other circuits, a majority of these were in school- houses, and had not the local strength to become permanent. One of these school-house appointments in 1855, which grew into a strong, permanent church, was located at the "Forks of the Creek," or confluence of the Sidling Hill and Little Aukwick, Huntingdon county, later called Walnut Grove. ii6 History of the Churches of God Here a bethel was built in 185 5, dedicated by A. X. Shoemaker. Simon Fleegal was the pastor, who "with his own hands laid part of the foundation." At New Kingston, Cumberland county, the church in April, 185 5, decided to build a meet- ing-house; completed it during the Summer, and held the dedicatory services No- vember 30th. J. C. Oivens was pastor, and W'inebrenner preached the Sabbath morning sermon. The Adventists had an interest in this house, and J. Litch, one of their prominent ministers, officiated on Saturday and Sunday evenings. At Doubling Gap, same county, the brethren, under the supervision of a Building Committee composed of Peter Baker, Leonard Weast and Heni-j' Snyder, began in May, 1855, to collect "funds for the building of a meeting-house for the use of the church of God" at that place. As appointee by the German Eldership, J. F. Weishanipel, in April, 18 55, went to Reading, Berks county, as a missionary. He "rented a large store-room on the corner of Eighth and Walnut streets which he fitted up so as to accommodate over a hundred people." This was "dedicated to the worship of God on Sabbath, May 13th. Winebrenner preached the dedicatory sermon in German, from Ezekiel xliii. 10, 11. In the afternoon Weishampel preached a German sermon, and in the evening AVinebrenner preached an English sermon. In Schuylkill county, during the Summer of 1855, two houses of wor- ship were built, one in Mahantango Valley and one in Deep Creek Valley, about three miles apart. These were dedicated late in the year, on successive Sundays, by AVinebrenner and Keller, The latter is located in Weishampeltown, and the former on the land of Brother George Hepler." Two houses of worship were built In this county in 1856. One about a mile East of Valley View, in Lykens Valley, removed into the village in 1871. The other at Osmanstown, Lower Mahantango Valley, dedicated August 10th. On June 1, 1856, the corner-stone of "the new bethel in the neighborhood of John Miller and John Felty, Susquehanna township, Dauphin county," was laid. The dedication took place November 30th. Colder preached Saturday evening and Sabbath morning, and Keller, Sabbath evening. At Hummelstown, same county, the church worshiped in the Methodist house; but in December, when Winebrenner, J. Ross and Keller went there to hold a pro- tracted meeting they were "shut out of their meeting-house." They held the ser- vices in the "Union Meeting-house." This prepared the way for "agitating the question of erecting a bethel for their own use." The church in Maytown wor- shiped in Mailin Beck's meeting-house, a mile from town, before it was organized in the town by G. Sigler, May 24, 1858. The Beck house was built on Martin Beck's land, and principally by himself. It was dedicated by J. Litch, of Phila- delphia, December 25, 185 6. Under Sigler and A. H. Long the work in town was started, and in 18 59 the building of a bethel was undertaken. The corner-stone was laid August 7th, and the house dedicated November 13th. S. Fleegal was then the pastor, and Winebi-enner, Thomas and Long conducted the dedicatory services. In York county the church at Newberry built a bethel during the Sum- mer of 18 56, which was dedicated by Winebrenner February 1, 1857. C. Price was the pastor. Under Price's labors in the same county, during 1857, the church at Ball Hills built a bethel, which was dedicated August 2nd, Swartz and Ross officiating. August 9, 1857, under Price as pastor, the church at Goldsboro, York county, laid the corner-stone of their new bethel, with AVinebrenner as minister. The house was dedicated on Whit Sunday, May 23, 1858. "The corner-stone of a new bethel now building in Fairview, York county," was laid by James Colder, August 23, 1857, J. Keller, pastor. The church at Oak Grove, Perry county, built a "new bethel" in 1858, which was dedicated by Colder, October 24th. The church at Newville, Cumberland county, began the building of its new house on the main street in the after part of the Summer of 18 59, and laid the corner-stone on Sat- urday forenoon, September 20th, Thomas officiating. In Bedford county th6 church at Lafayetteville was reorganized at Bakersville in 1856. In 1858 they built a meeting-house, which was dedicated by A. H. Long, December 5th. Spruce Hollow, Blair county, were "making ready to build" in 1856, to dedicate in the Fall. They wfire delayed, and in January, 1858, formed a new resolution to build during the Summer, and actually began work in 185 9. AA^ishampel regarded this place as "headquarters for the Allegheny circuit," lying between the "Cove" and the Allegheny Mountains. At the Eldership held at Middletown, beginning November 4, 1857, the Bap- tist church at Chambersburg, county-seat of Franklin county, proposed to trans- fer their unfinished house of worship to the Eldership in consideration of "the * General History 117 payment of certain claims now held against the building." The Standing Commit- tee and Board of Missions were "authorized forthwith to attend to the matter, and take such steps as will secure the property to this body." The house in its un- finished condition had cost the Baptist church $2,700. The committee appointed tor the purpose bought it for $1,245. But the "Baptists released to us the sur- plus above the judgments, which was $425, thus making the actual cost of the property about $800." The house was finished, and the dedication services were held September 26, 1858. Wiiiebreiiner preached the sermon. Other ministers present and assisting were Mackey, Thomas, Owens and Laveity. The church was organized by Laverty December 19, 1858. Work on the Montgomery county mission continued, with favorable results. Soule, Long, Keller and others labored there, and a number received Christ. A Sabbath-school of forty was organized at Kulpsville, with the intention of organ- izing a church. Preaching places had increased to ten. Divisions in Churches occurred occasionally during this period. The Advent Christian Church, in 1855, grew out of a division "over immortality." They be- lieve "the dead sleep in unconscious repose until Christ comes; that immortality is conditioned upon receiving Christ, and that the wicked will utterly perish." The efforts at union sometimes brought results. The United Presbyterian Church of North America was organized in 1858 by a union of the Associate and Associate Reformed Churches. But not all the local churches went into the union, and these formed the Associate Church of North America. The Free Methodists about this time effected a general organization. The ministers and churches of God re- ceived encouragement in their contention in favor of the washing of the saints' feet as a symbolical ordinance by learning the fact that in North Carolina and a few other States were churches which held this faith. Credit is due J. F. Weishampel, whose prolific brain evolved various projects, for the suggestion made in 1853, that the General Eldership of the Church of God be represented in the Washington Monument, at Washington, D. C, by a block of marble with suitable inscription. The suggestion was intended for the General Eldership in 1854; but no action was taken. He had visited Washington in 1853, and saw the Monument, in course of erection, and noticed the marble blocks of various sizes and colors contributed by the different States, Societies, Churches and foreign Governments. The General Eldership having overlooked the matter, Weishampel renewed his suggestion to Mackey, Haifleigh and Myei-s, Speaker and Clerks. He urged them to endorse his plan and urge contributions. He estimated the cost of a block of Pennsylvania marble, four feet long, two feet wide and one foot thick, at $100.00 delivered and ready to be placed in position. He also worded the Inscription, to wit: "To God be all the Glory! Who raised up AVashington, the American Moses, to lead this Nation out of British Bondage. Contributed by the General Eldership of the Church of God in the United States." As his first appeal elicited no responses, Weishampel repeated it in February, 1855. He also published a "Circular Letter" to the churches, soliciting funds. Mackey on several occasions endorsed the enterprise. Ham strongly commended it; but with his congratulations he insisted that the word "Church" in the Inscrip- tion be changed to "Churches," which Weishampel refused. Hani threatened to oppose the project if the change were not made. The stone was to be delivered February 22, 1855, but there were then but $25.00 promised. By the latter part of 1856 work on the Monument was suspended. Interest in the matter of fur- nishing a block of marble by the Church had vanished. On February 22, 1859, Weishampel was again in Washington, and saw the unfinished shaft. Two hun- dred blocks were in position, with one hundred in the shed awaiting the progress of the work to be put in their respective places. Weishampel renewed his appeal, insisting that "the General Eldership must be represented," and declaring that he "would raise the money by the meeting of the body in 1860," and would have the "block ready to present to the General Eldership." For the time all was a kaleidoscopic vision. The Monument was completed December 6, 1844, a year and sixteen days after Weishampel had been gathered to the fathers. Early in this period general activity in behalf of Prohibition continued in the Elderships, the churches of God, The Church Advocate, and by temperance people in the Northern States. Prohibitory laws were enacted, or Constitutions amended, so that the universal triumph of Prohibition appeared at hand. But the tide begau ii8 History of the Churches of God to recede, and toward the end of this period Mackey editorially lamented that "not a word is heard on Prohibition," while most of the ground which had been gained was again lost, and Prohibition was pronounced dead. The question of "healing the sick," according to James v. 14, 15, was some- what agitated in 185 6-7. Winebrenner regarded the texts as "a recognition of that power given to, and exercised by, the Apostles." And "if it was not the design of God to continue this power in the church, why did Jarhes, a servant of God and of the Lord Jesus Christ, thus write to the twelve tribes scattered abroad?" The sentiment against Christians frequenting balls, theaters and like places of amusements was emphatic and general in the Church. The theatrical season was called "Satan's annual festival." No "heart renewed by grace can desire such carnality." The theater "is inconsistent with every Christian principle." To be there was "to be on the devil's ground." These sentiments are expressed on the editorial page, but it is not indicated whether Winebrenner, Mackey or Colder was their author. But Winebrenner did teach that only "mere professors, and not such as possess what they profess, visit these demoralizing places." And, "We hope that God's ministers and people will unite to pray and preach down all these abominations." To call theaters "Synagogues of Satan" was regarded as a happy appropriation of an expressive patronymic. CHAPTER X. 1860—1865. THE period from 1860 to 1865 is the most momentous in the history of the United States, and at the same time it was a period of tribulation and trials and dissensions, in the Churches in the Northern States. The Church of God did not escape the vexations incident to the slavery controversy and the war for the preservation of the Union. For notwithstanding the radical deliverances of the General Eldership and the Annual Elderships, as well as of religious bodies of other Churches, there was a strong, if subdued, feeling in the North in favor of compromising with this relic of barbarism. For the nation, like another Laocoon, was entering upon the final struggle with the folds of the serpent of slavery, and stood face to face with disunion and death. In many places sentiment was divided, and there was a strong minority which had no sympathy with the anti-slavery prop- aganda, nor with any effort of a militant character to preserve the integrity of the Union and to eradicate slavery. Mr. Blaine says: "The Winter following the election of Lincoln was filled with deplorable events. In the whole history of the American people there is no epoch which recalls so much that is worthy of regret, and so little that gratifies pride." While Lincoln had an aggregate of 180 elec- toral votes, as against 123 of his opponents united, yet on the popular vote he re- ceived but 1,866,452, wholly from the free States; while, of his opponents, Douglas received 1,295,574; Breckenridge, 850,082, and Bell, 646,124, or a total of 2,787,- 7 80. Douglas's vote was mainly from the North. The questions at issue could not be kept out of the Churches. Especially in the border States, southern Penn- sylvania, West Virginia, Ohio, Indiana and Illinois, there was much friction and heated passions. A correspondent at Glen Easton, West Virginia (then Virginia), states that "in this part of the Lord's vineyard the Church has had almost insur- mountable trials from two sources, viz.: Sectarianism and slavery. As to the latter, a minister has not the liberty of speaking his mind on it; and as the Church of God is strictly anti-slavery, and known to be such, she meets with many sore trials from without, and I fear from within also." Conditions were not amelior- ated to any appreciable extent when the secession of the Southern States became a fact, and the war was actually begun. Pulpits and religious newspapers general- ly alligned themselves very positively with the Government, and in favor of a relentless prosecution of the war for the suppression of the Rebellion. Spiritual declension followed almost everywhere, and the minds of the people became su- premely engrossed with scular and military affairs. The lamentation over the condition of the Churches was quite general. "We have to bewail our leanness and want of spiritual life and vigor. Throughout most portion^ of the East Penn- sylvania Eldership," wrote the Editor, Thomas, "this is most lamentably the case. General History 119 and the consequence is, if we are not going backward, we are really making but slow progress." As tbe bloody years of the war dragged along, a large proportion of the men, and many ministers, enlisted in the army, or later were drafted. Of those on record in The Advocate were C. S. Bolton, A. Hollenis, G. U. Ham, David Neidig, A. G. McConiiick, J. R. Suavely, J. W. Hawkins, J Ij. Cramer, A. Wilson, U. Dochtei-man, E. R. Linsley, F. F. Kiner, J. W. Neeley, D. Keplinger, W. L. Jones, E. I). Aller, J. S. Miller, J. AV. Bloyd, J. C. Foi-ncrook, J. M. Mullen, W. Seifriet, 1>. H. Mununa, S. S. Richmond, G. Sandoe, H. AVhitaker, C. S. Wilson, O. J. Farling. There was a consequent insufficiency of preachers, and in some Elderships fields of labor were unsupplied and much of the ground was lying fallow. Church work was greatly hindered and finances were inadequate to do aggressive work. While the ministry was with few exceptions loyal to the Government, and the Elderships ex- perienced little trouble from this source, there were occasional exceptions. Thus in the West Ohio Eldership Elders Dobson and Now came under suspicion of disloyalty during the notorious Vallandio'liam campaign, and were cited to appear in person and answer to the charges; and "Elder William Hammon, Indiana Eldership, was expelled because, after having enlisted to escape conviction of "flagrant crimes," he "deserted from the army." In some of the Elderships ministers were "examined as to their loyalty to the Government of our country." The brilliant and talented Harn laid down his life on the altar of his country. The house of worship at Chambersburg was laid in ashes with the burning of a great part of the town by General McCausland, .July 30, 1864. The human mind is susceptible of most peculiar religious hallucinations. So sacred to many appeared the Union cause, and so of the nature of a religious sacrifice the heroism unto death of the soldiers who fought under the Stars and Stripes, that the question was mooted in many places, whether a loyal soldier killed in the army could be lost, or damned. Was it a case of human sympathy and reason against "the incontrovertible stand-point of the Bible?" The South held its cause to be equally sacred, and was confident that God would "remove far off from you the Northern army" because of the wickedness of its purposes. Religious fervor was intense, and fellowship with Churches in the North was repudiated. In 1861 the Presbyterian Church in the Confederate States of America was organized to emphasize its abhorrent discent from the Presbyterian Church, North. The only assigned reason for this course was the adoption by the Old School Assembly of a resolution which declared that it is "the duty of Presbyterians to support the Government and preserve the Union." For other reasons about this time there was a small secession from the Methodist Episcopal Church from which the Free Methodist Church was organized, between some of the leaders of which and ministers of the Church of God there was a bond of sympathy. In 1863 the General Synod of the Lutheran Church, South, was formed. And in 18 64 the Christian Union Churches organized them- selves into a body. At the beginning of this period, and following "the seasons of great out- pourings of the Spirit of God in 1857-8," "there seemed to be a great drought in revivals." Then came the great revival in Ireland, where about one hundred thousand souls were converted. Gradually the churches in America became in- fused with more of a revival spirit, and during the Winter of 18 60-1 there were some local revivals of much power. The Winters of 1862-3, and 1863-4 were the most fruitful of this period. The depressing effect of the war proved auxiliiary to spiritual meditation. With Lincoln, people turned their thoughts toward God as the God of victory, and vowed to do righteousness, that the judgment of truth and peace might be realized. Lincoln, on Sept. 22, 1862, issued his preliminary Emancipation Proclamation, followed on Jan. 1, 1863, with the decree in which he '•ordered and declared that all persons held as slaves within said designated States are and henceforth shall be free," and further "declaring and making known, that such persons of suitable condition will be received into the service of the United States." Later the same Winter the President issued a Proclamation, setting apart "a day of national humiliation and prayer," "to confess our national sins, and to pray for clemency and forgiveness." Appeals went out from many burden- ed hearts to ministers and churches, urging fasting, prayer, confession of sins and agonizing with God for the revival of genuine religion in the hearts of his people and the salvation of the lost. On a limited scale revivals among the churches of God were witnessed over all the territory of the General Eldership, and the waste places were refreshed and began to take on new life. Nearly every circuit and station in all the Elderships reported conversions and ingatherings. I20 History of the Churches of God At the time for announcing camp-meetings, in 1860, Thomas lamented the absence of the camp-meeting spirit. But while the churches were slow to move in the matter, fifteen were finally held. Of these eight were in the territory of the East Pennsylvania Eldership; five in Ohio, one in Illinois and one in Iowa. Only about fifty conversions were reported. In 1861 Thomas again strongly urged the churches to hold camp-meetings. L. B. Hartman, Ohio, echoed the same sentiments. But the brotherhood was largely indifferent, and as a result but three such meetings were held in the East Pennsylvania Eldership, and one in Ohio. The results were disappointing, and but one report was published, stating that "some were converted." When camp-meetings are held with a view of saving the unconverted and edi- fying the churches, no amount of persuasion can induce the churches to expend time, labor and means where these results do not follow. The camp-meeting spirit still survived in the hearts of the pioneer preachers, and these, like Thomas, would exhort, and sometimes seek to chide, the churches into this form of Chris- tian endeavor, with indifferent success. In July, 1862, Thomas regreted "exceed- ingly that th.e camp-meeting fires are so nearly extinguished among us as a peo- ple." The reasons given for this tendency to abandon camp-meetings he called "vain excuses and silly subterfuges," and "vain babbling." "If camp-meetings are out of date and are useless," his reason is, "that vital religion is out of date and has become useless with such objectors." But such reasoning did not prove persuasive, for this year there was only one camp-meeting held in East Pennsyl- vania, two in West Pennsylvania, one in Iowa, and the Standing Committee ap- pointed three in Ohio, but there was but one reported. The results were so dis- couraging that but two were written up by the pastors in charge. In 1863 but one camp-meeting was announced, held "on the old camp-ground near Garman- town, Cambria county. Pa." Three ministers were in attendance, and seventeen souls were saved. Woods meetings were to some extent taking the place of camp- meetings. The Standing Committee of the East Ohio Eldership in 1864 appointed a Union Camp-meeting, "to continue ten days, the place to be located by J. S. Mc- Kee and L. B. Hartman," Chairman and Clerk of the Committee; but it does not appear that it was held. Plowman held one in Indiana county. Pa., at which there were seven conversions. But if camp-meetings were gradually dying out as expensive and fruitless means of grace; and while this period was somewhat barren, some permanent results crowned the labors of the ministry and churches. Wertz, as General Mis- sionary in Iowa, organized a church 16 miles north of Davenport, Scott county, with twenty-two members. Kiner organized one at Park school-h-ouse. H. Borg- ner, Feb. 26, 1860, gathered a church of fifteen members in Fishing Creek Valley, Dauphin county. Pa. J. Haifleigh succeeded in forming a church in Albany town- ship, Berks Co., Pa., in 1863. A church was constituted in Ft. Wayne, Ind., June 2 8, 1861, with S. V. Sterner as pastor. Gillespie succeeded in effecting an organi- zation of nine members on the St. Joseph circuit, Mich., in January, 1861. Small and Bolton about the same time held a successful revival in Union town- ship, Mercer Co., Ohio, and organized a church of twenty-four members. Plow- man, a man of good talents, as a missionary and organizer, did some good work in McKean county. Pa., called the "Northern Mission," in the early part of the Summer of 1861, and then came South into Somerset county, where, at Buckstown, "on the Allegheny Mountains," he effected a church organization. On March 20, 1862, the elders of the church at Pleasant Valley, Johnson Co., Iowa, exchanged fraternal letters with the churches at Palestine, Lone Tree and Harrisburg, Iowa, which "have now been fully organized as local churches." Four important new enterprises were inaugurated in 1863. At Altoona, Blair county, Pa., S. K. Boyer, of the Martinsburg charge, began preaching in private houses, principally in the home of Sister Alloway, In January, 1863, the Armory on Ninth street was rented, in which to hold a protracted meeting. This resulted in the organization of a church of twenty-five members. S. S. Richmond became the first pastor. Work was also resumed at Carlisle, Cumberland county, Pa., and a church organized in June, 1864, with B. F. Beck as pastor. Dr. George Ross, on Sept. 15, 1863, bought what was known as the "Old Seceder Church," originally built by the "Associated Reformed Presbyterian Church," or the "United Presbyterian Church," for $1,325.00. He expended $600.00 more in necessary repairs. Part General History 121 of this money was collected, but Dr. Ross paid the most of it himself. On June 5, 1864, the remodeled house was dedicated. A. Swartz officiated in the morn- ing, using I. Tim. iii. 15 for his text; J. Mackey, in the afternoon, and G. Sigler, in the evening. The ground on which this church was built was donated in 17 99 by William Penn to the Associated Presbyterian Church, and they built the substantial stone house of worship, 36x46 feet, in the year 1802. The proposition to start a mission in Philadelphia was canvassed at the Elder- ship in 18 63. Thomas called attention to it in May, 1864, and urged it strongly, stating that "overtures have also been made to one of our most active and efficient preachers to take charge of the mission." At the Eldership in 1864, however, nothing was done; but the enterprise was not abandoned, and plans were being matured so that when the auspicious day should dawn everything would be in readiness. The most stupendous mission enterprise hitherto conceived and inaugurated was that which A. X, Shoemaker, East Pennsylvania Eldership, suggested when on a preaching tour to Illinois, in the months of September and October, 1863. He visited Chicago, and from there, on October 8th, he wrote: "In this great, central city we have no church organization. The enlarged and almost unparalleled facilities of Chicago struck our mind most forcibly as being the place we should most certainly commence immediate missionary operations." He at once out- lined a plan to secure funds, and stated that "if the Church at large, or the Board of Missions, furnished the money, we will find the man." Upon his return East, at the Eldership held at Middletown, Dauphin county. Pa., he brought the matter before that body on Saturday afternoon, October 31st, and before a missionary meeting on the evening of November 2nd. There were objections to the project based on the probable cost and the "deficiency now in efficient laborers for the work already opened." But Shoemaker had already succeeded in securing the endorsement of the Chicago Mission plan by the West Ohio Eldership, which he attended, and which resolved that "as an Eldership, as churches and as individuals; we give our influence in favor of opening and sustaining said missionary enter- prise by contributing our pro rata share to this laudable undertaking." He was also present at the session of the Illinois Eldership, and chairman of "the Special Committee on the Chicago Mission Project," which declared in favor of "taking^ steps immediately to establish a mission in Chicago." The East Ohio Eldership had also resolved to "encourage the enterprise with our means, our influence and our prayers." Accordingly the East Pennsylvania Eldership also approved the project, and directed the Board of Missions to "appropriate $300 annually for three years, provided the Board of Missions of the General Eldership conclude to establish said mission," and gave Shoemaker permission "to take personal sub- scriptions for the Chicago Mission project." Shoemaker was released from serving a charge in the Eldership. He at once began an active canvass for funds. Gen- eral and deep interest was developed, which seemed prophetic of the financial success of the work. The Board of Missions of the General Eldership approved the project by correspondence and appointed Shoemaker to the Mission, with "an appropriation of $1,000 annually for three years." He reached Chicago with his family on June 20, 1864. Without delay he bought a plot of ground on the corner of Warren and Roby streets, 51x125 feet, for $1,600, and commenced the erection thereon of a bethel and parsonage. The building was completed soon after the holidays, and dedicated March 12, 1865. Shoemaker preached in the morning, and was assisted during the day by R. White, H. AV. Conley and J. M. Klein, of Illinois, and D. Gill, of Iowa. The cost of the mission to this date was $8,000, of which $6,000 had been secured. The ashes of the Chambersburg bethel were scarcely cold, after the destruc- tive conflagration of July 30, 1864, until plans were being perfected by the Board of Incorporation, which owned the property, on Thursday, August 11th, "to rebuild as soon as there is a guarantee that rebel raids are over in that section of the country." The loss was estimated to be "fully $3,000. The lots, foundation and bricks are all that is left of a house which would cost $5,000 to build." As a result of these deliberations "the Board has appointed C, H. Forney, the pastor, to go abroad among the churches and communities to solicit aid for this purpose." In the work thus indicated the pastor visited every church in the East Pennsyl- vania Eldership, including Maryland and the German Eldership, and also by special invitation the churches in Westmoreland, Fayette, Allegheny, Beaver and Venango T22 History of the Ciiurciif.s or God counties, West Pennsylvania Eldership, and some of the churches m Wayne, Stark, Wyandot, Richland and Seneca counties, Ohio. On May 11, 1865, a building committee was appointed, consisting of E, H. Thomas, J. Rife and C. H. Forney, "to receive proposals for the rebuilding of said church, and to take the work gen- erally in hand." In no period of the history of the Church was there such a large amount of money raised and expended for missions and church buildings and parsonages as from 1860 to 1865. In addition to the work at Chicago, at Carlisle, Chambers- burg and Philadelphia, more than thirty church buildings were erected. It was an era of inflation. Prices were unusually high, but money was more than abun- dant. Early in January, 1861, John Snyder, ruling elder in the church known as the "Union Bethel," Indiana, started out through Ohio and into western Pennsyl- vania to collect funds to rebuild said bethel, destroyed by fire December 2, 1859. S. V. Sterner, pastor, made appeals for help for the church, "poor in this world's goods." A good, brick house was erected, 30x36 feet. A short time before this enterprise was started Mt. "Vernon bethel, Indiana, was completed and dedicated. The house of worship built by the church at Milford, La Grange county, Ind., was dedicated January 1, 1865. The church at Mt. Carroll, Carroll county. 111., dedicated their "new bethel on Sunday, April 26, 1863. D. AVertz preached the sermon; David Kyle was pas- tor. Two miles south of Buda, Bureau county, 111., on land owned by John Berk- «tresser, father of W. Irving and Mary, ministers in later years in the Illinois Eld- ership, the church erected a bethel in the Summer of 1863, which was dedicated October 11th. A. X. Shoemaker preached in the morning, and J. H. Hurley, in the evening. The brethren at Troy Grove, La Salle county, 111., "principally Germans, full of hospitality and in a good degree liberal," built "a beautiful house of wor- ship" in the Summer of 1864, which was dedicated November 27th. The work was done under the leadership of J. M. Klein, pastor, who secured A. X. Shoe- maker to officiate at the dedication. Incidentally F. F. Kiner, of the Des Moines circuit, Iowa, reported on Feb- ruary 22, 1860, a "third protracted meeting at Bro. C. Landes's, at which time their meeting-house was dedicated. E. Logue preached the dedication sermon." In Jefferson township, Williams county, Ohio, "the meeting-house built by the church of God" was ready for dedication in February, 1860, but was not dedi- cated until June 16, 18 61. G. W. Wilson officiated. If not a dedication, it was as good an event for the future of the Wooster, Ohio, church, when in the early part of December, 1860, E. H. Thomas and Dr. George Ross, of the East Pennsyl- vania Eldership, went to that city and saved the property, "their valued and beau- tiful church edifice," from "the Sheriff's hammer." Dr. Ross "stepped forward and at considerable trouble and pecuniary sacrifice rescued the property from the hahds of the officers of the law." For some years Wooster church was under the care of the East Pennsylvania Eldership, which supplied it with pastors. On June 9, 1861, G. W. Wilson reported the dedication of the bethel east of Upper Sandusky, Wyandot county, Ohio, as having taken place. The observance of the ordinances "with the rest of the exercises gave the occasion a peculiar pleasant- ness." Midway between Dalton and West Lebanon, Wayne county, Ohio, W. H. Oliver and S. Lilley, pastors, a new house of worship was dedicated May 23, 1863. The church at New Brighton, Beaver county, Pa., "worshiped in a room in the private dwelling house of Elder John Tintsman" until in the Winter of 1860, when the trustees, John F. Tintsman, Gottlieb Greib and George M. Nippert, M. D., purchased a house of worship for $850.00." Some .$300 additional was spent in making repairs and improvements, aggregating a total cost of $1,100. After the dedication a debt of $750 had to be provided for, and in January, 1862, the pastor,- J. A. Plowman, was "appointed our agent to travel through the different Elder- ship territories to collect moneys to pay off the debt." The dedication is some- what memorable because of the inability of Winebrenner to preach the sermon, June 3, 1860, on his return trip from the General Eldership at Upper Sandusky, Ohio. E. H. Thomas took his place in the pulpit, assisted by J. Ross and Jesse Kennedy. J. M. Domer was the pastor in 1860. At a meeting of the Standing Committee of the West Pennsylvania Eldership, held at Pittsburg, Pa., December 9, 1861, the report of the committee appointed by the Eldership "to solicit sub- scriptions and purchase the house known as the 'Old Asbury Chapel' in the city of Pittsburg, if they found it practicable" was taken up. This committee, con- sisting of Hickemell, Domer and Squire Cook, was enlarged by adding Loucks and Gknkrai, History . 123 "Wm. Ober. The Standing Committee decided to buy Old Asbury Chapel, for $2,500, paying down $150 in confirmation of sale. The church in Pittsburg then numbered "some seventy members." Old Asbury Chapel was located on Towns- «nd street, between Colwell and Clark streets. Immediate possession was taken, and under the labors of Hickernell and Mrs. M. J. Beecher a revival followed and a church of seventy members was organized. The meeting-house known as Center Bethel, in East Huntingdon township, Westmoreland county. Pa., was built under the labors of P. Loucks and J. M. Domer, pastors, and was dedicated December 27, 1863. K. H. Thomas, of Lancaster, Pa., and A. X. Shoemaker, of Harrisburg, Pa., did the preaching. June 26, 1864, "the new bethel at Carrolltown, Cambria county, Pa., was dedicated and a church was organized, under the labors of J. A. Plowman. J. Hickernell and Martha J. Beecher officiated at the dedication. The three ordinances were observed during the day and evening. Coming East of the Alleghenies where, as reported November 15, 1860, by J. C Owens, Uniontown, Md., "our dedication meeting at Pleasant Ridge continued about ten days, during which time we had some precious seasons of reviving ^race." "The bethel is located in a thickly settled country." December 25, 1859, "the new bethel at Siddonstown (Mt. Pleasant), York county, Pa., was dedicated to the worship of God." J. Mackey and J. Keller did the preaching. At New Grenada, Fulton county. Pa., the Building Committee, J. G. Cunningham and K. A. Moore, requested, on February 16, 1860, "the teaching elders, and all others in- terested, who have not forwarded their autographs for deposit in the corner- stone of the bethel under course of construction, to do so as soon as practicable. Remittances thankfully received." The house was dedicated November 25, 1860. The services were conducted by Simon Fleegal, "assisted by the Indian Preacher" (P. D. Collins). At Newville, Cumberland county. Pa., after "preaching in the old hethel on Saturday evening," the dedicatory services were held in the new bethel on Sunday, August 12, 1860. The house cost $1,800. W. G. Coulter was the pastor, and for the dedication he secured the services of Thomas, Mackey, Laverty and Snyder. The dedication of the bethel at Wormleysburg, Cumberland county, Pa., took place on November 11, 1860, with preaching by James Mackey, J. C. Owens and H. L. Soule. A. X. Shoemaker served the church as pastor in con- nection with Harrisburg. In Shaeffer's Valley, Perry county, Pa., "the brethren of the churches of God completed their new house of worship and had it ready for dedication December 30, 1860." Saturday evening Wm. Johnson "preached an appropriate discourse." Sabbath morning and evening E. H. Thomas preached. J. C. Seabrooks was the pastor, and he had secured the services of J. B. Soule to lead the singing. Thomas mentioned him as "worthy of all com- mendation, both for the cultivation of his own musical gifts, and for the deep in- terest he has always manifested in its cultivation in the churches." A "Union house," in which the church had an interest, was dedicated at Union Deposit, Dauphin county. Pa., July 27, 1862, by J. Keller and Miles, of ttie denomination which owned the other share in the property. P. D. Collins was the pastor. For sundry reasons the mission work at Altoona, Blair county. Pa., was hindered and crippled from 1860 to 1863; but early in the latter year some of the brethren began collecting funds, bought a lot and paid for it, and began in July to build the foundation. By the latter part of December the building was completed, and on January 17, 1864, it was "dedicated to the worship of God." E. H. Thomas, with the pastor, S. S. Richmond, conducted the services. Thomas regarded Al- toona "to us as a Church a point of considerable importance, as it is the connecting link between the East and West Pennsylvania Elderships." Partly for this reason Hickernell and Domer, of the latter Eldership, were expected at the dedication. At Palmyra, Lebanon county. Pa., 15 miles east of Harrisburg, a "two days' meet- ing" was held by I. Brady and S. CraAvford, August 29, 1863, at which arrange- ments were to be made to build a bethel. On October 22nd they bought a lot, and on Saturday, October 24th, the corner-stone was laid by Thomas. By Feb- ruary 18, 1864, the house was finished, and on March 13th, the dedicatory ser- vices were held. Thomas and George S. Petry did the preaching, with the pastor, I. Brady, also present. The house was built of brick, 34x46 feet, and lot and build- ing cost $1,800, of which Dr. Ross paid about one-third. He was the most liberal and efficient layman of those years. The Bill in equity which was filed in the Court of Common Pleas of Dauphin county. Pa., the Hon. John J. Pearson, President Judge, against James Colder ^t al., April 11, 1859, praying for "a writ of injunction. . . .commanding the said 124 History of the Churches of God James Colder that he absolutely desist and refrain from preaching, teaching, or in any manner officiating as pastor or minister in the said church edifice or bethel on Fourth street," was made "returnable the 2nd day of May next, and the Court fixes the 10th day of May next as the time for the appearance of the defendants to show cause why the preliminary injunction should not be granted as prayed in the Bill." On August 3, 1861, the Opinion of the Court was delivered, in which the conten- tion of Colder et al., was overruled, to wit: that said Fourth Street Church hav- ing "been incorporated by Act of the Legislature was thereby granted the specific powers to sever its connection with, and make it independent of, the General or the East Pennsylvania Eldership of the Church of God in the United States." The Court therefore made "a decree dispossessing and removing these trustees, or elders, as prayed for in the Bill, and ordering and directing the election of new elders by the qualified members of the congregation." The Court also decreed "the restraining and perpetually enjoining James Colder from preaching, teaching, or in any wise officiating as pastor or minister in the church edifice of the church of God at Harrisburg." The Court said further: "We must also enjoin the de- fendants and this congregation from appointing any pastor to officiate in said church building who is not in regular standing and in full communion with the East Pennsylvania Eldership and Church of God in North America, regularly li- censed thereby, and appointed as a pastor within the church of God at Harrisburg, according to the rules, principles, practices and usages of the General and East Pennsylvania Eldership." The Court declined to order "the defendants to render an account of any funds received by them." Also, the Court refused "to enjoin" the church "to receive the pastor attempted to be placed over them by the East Pennsylvania Eldership." This was a fatal weakness in the decree of the Court, and was so recognized in these words: "We are well aware that the effect of this decision is to close the church building against the whole congregation, as well the friends as the enemies of the present incumbent and the appointee of the East Pennsylvania Eldership, and thus render it a useless structure as to all." The decision was unsatisfactory to either party, and accordingly each appealed to the Supreme Court of the State. At the June term of said Court Chief Justice W. B. Lowrie handed down an Opinion and Decree, in which, as Thomas said, "The errors of the lower Court have been corrected, and the great principles for which we contended are fully confirmed and established." But neither Opinion required Colder and his adherents to "account for the large accumulation of debt upon the property, and show how certain lots and pieces of ground have been disposed of by them during the period of their illegal administration of the affairs of the church." The ownership of the church property having thus been determined "in favor of those members of the church adhering to the Eldership, and all the pre- liminary steps ordered by the Court having been taken," arrangements were made to rededicate the house to the worship of God on Sabbath, September 7, 1862. This reopening was rather more of a jubilation than a dedication. For nearly four years the Eldership and church were kept out of their own. After four years of contention, of deprivations, of trials, of patient waiting, as the doors of the bethel on Fourth street again swung open to admit the loyal pastor and his little flock, they gathered to have a devout celebration of the victory secured. For three years and six months Shoemaker had been excluded from the pulpit he was to oc- cupy that delightful September morning. He "delivered a very interesting sermon on the character, obligations and responsibilities of the Christian ministry." The churches at Mechanicsburg, Middletown, Shiremanstown, Camp Hill and Lancaster were represented, with the choirs of the first two churches. Ministers present be- sides the pastor were W. McFadden, A. Swartz, D. A. L. Laveity, S. Crawford, J. T. Bender, C. H. Foi-ney, J. S. Stamm, B. Mateer, D. R, Kockafellow and E. H. Thomas. The latter preached the evening sermon. On this day of triumph and congratulations no one could forget that "the venerable Winebreiiner was not there as at the first dedication." And Isaac Steese, whose name was joined with that of Winebrenner in the Bill in Equity, and as one of the Appellants and Appellees in the Supreme Court. Indeed this was a period rich in death's harvest. In the middle of March, 1860, Wm. Clay, licensed by the East Pennsylvania Eldership in 1849, died at Homer, La Salle county, 111. He "was a young man of genius." On March 26, 1860, Christian T. Forney, Dauphin county, Pa., "through the inscrutable providence of God" ended his useful career, at the age of 53 years, 6 months and 14 days; "a man of sterling worth, unflinch- ing integrity and unmistakable piety, whose preaching, both in English and Ger- General History 125 man, was very acceptable." On September 17, 1861, James F. Machlin ended his labors in the militant church. "He was a very useful man in his Master's cause, and had a great influence in his own neighborhood." John S. Hostetter, Mechan- Icsburg, Pa., died on May 6, 1862. He had for some time been a licensed minister, but was an eflicient, well qualified school teacher, and for several years publisher and editor of a monthly paper for boys and girls called, "I Will Try," which he "conducted with marked ability." The "painful and melancholy duty to record the sudden and unexpected death of our venerable and beloved brother in Christ, Elder Jacob Flake" rested on Thomas, February 12, 1863, he having died on the 7th. He was licensed in 1834, and was a man universally beloved. His "style of preaching was easy, pleasant and affectionate; very plain and simple." March 26, 1863, Elder Joseph Ross, Middletown, Pa., in the fullest confidence "of getting to the kingdom of heaven," ended a very useful life, with the words on his lips: 'Jesus is my friend, and 1 would rather be absent from the body, and present with the Lord." Ross was a merchant, but did a great deal of preaching, and was a man who enjoyed the esteem and confidence of all who knew him. On February 22, 1863, Elder Joseph Brenneman, one of Winebreiiner's early converts, departed to a better country, at Springville, Lancaster county. Pa. He was a man "whose Chris- tian virtues illumined the entire circle in which he moved." At Lancaster, Pa., September 2, 1863, Elder Samuel Crawford ended his eminently useful career, aged 68 years. "His preaching was plain, pointed, practical and pre-eminently evan- gelical." In addition to Harn, David Xeidig sacrificed his life on the altar of his country, as did Joseph Ross Suavely. The former died at Memphis, Tenn., July 3. 1863; the latter, with shattered health, returned to die at his mother's home, John- son county, Iowa. Neidig was licensed by the Ohio Eldership in 1844, and preached principally in western Ohio and Indiana. Snavely was a member of the Iowa Eldership, licensed in 1859. At Mechanicsburg, Cumberland county. Pa., March 20, 1864, Elder William Hiimey closed "a long and useful life." He was mainly a local minister, one of the oldest members of the Eldership. January 30, 1864, the life-long, personal friend and associate of Winebrenner, and also one of the Plaintiffs in the suit against James Colder et al., William McFadden, "fell asleep in Jesus." He was aged 57 years, 8 months and 27 days. A man of rare physical ■courage, a warm and affectionate temperament, a well-balanced but untrained in- tellect, gifted in song and speech, he braved dangers, wrought mightily for God, conquered obstacles and always cultivated a spirit "of industry and earnestness which evinced the sincerity of his heart." In the outside world brilliant stars were •eclipsed by death. On June 3, 1861, Stephen A. Douglas, member of Congress, United States Senator, three times candidate for the Presidency, in 1860 against Lincoln, ended his illustrious career. The English poetess, Elizabeth Barrett Browning, died in 1861. December 24, 1863, died the lecturer, poet and novelist, William M. Thackeray. His was a successful literary career. The author of "The House of the Seven Gables," Nathaniel Hawthorne, died May 19, 1864. If all internecine strifes and contentions are supposed to be at least adjourned when the gates of the Temple of Janus are open, this was not verified among the ministers and churches of God during the Civil War. While there was war with- out, there were not only fears, but contentions almost incessantly, within. Whence come these "wars and fightings among you?" asks James. Origins are some-' times difficult to trace. Perhaps the departure of the great leader and arbiter of doctrine gave new license to the spirit of contention. Possibly the slumbering jealousies and schemes of ambitious aspirants to leadership had been restrained, as the second-rate heroes of ancient days postponed their contest for the armor of Achilles until the last honors had been paid to the memory of the illustrious de- parted. A score or more trials of strength in debate, written or oral, engrossed attention between 18 60 and 1865. One of these was transmitted from the former period. This was the question, of an almost purely academic character, of the best translation in the Scriptures of ekkleesia, which the General Eldership de- clined to discuss, but relegated it to The Advocate. Harn contended that the word "church" as a translation should be exchanged for "congregation." But he was not in haste to open the debate, and so Thomas, after "a little fireside controversy with Bro. Ham" at Wooster, virtually challenged Harn to submit his arguments, facetiously remarking that "we think our arguments are unanswered, and we refer to this little incident merely to call out our brother, if he sees proper, in the columns of The Advocate, in defense, not of a new translation, but of that par- ticular word — 'congregation.' " Harn was, however, in no mood for precipitate 126 History of the Churches of God action. He waited from July, 1859, to January, 1860, before he took up the- gauntlet. In six consecutive issues of the paper he set forth his views with un- usual clearness and force, maintaining that " 'church' is a very dark, unfair and equivocal translation of ekkleesia." He would prefer transliteration of the word rather than the authorized translation. He insisted that this "equivocal char- acter of the word 'church' was the potent motive for James I. to demand its re- tention by his translators, and to forbid them rendering ekkleesia in the New Testa- ment by 'congregation,' as they had done in the Old." Indeed the use and trans- lation of ekkleesia in the Old Testament was the keystone of his argument. Thomas made an elaborate reply to Harn's arguments, and with that perspicuity of statement peculiar to his style vigorously defended the retention of "the word 'church' in our common version as the better translation of ekkleesia, according to our usages of these words." Infant Depravity and Infant Regeneration, not wholly speculative doctrines, were brought under argumentative review by A. Swartz, as against Dr. C. P. Wing,. of the Presbyterian Church, Carlisle, Pa. The latter had published a pamphlet on "The Relation of Baptized Children to the Church." In analysis Swartz had no superiors in his day, and in a most trenchant series of articles he maintained the position that infants are depraved, and that they must be regenerated, which does not take place at their so-called baptism, which Wing taught is "the only door of admission into the visible church which the New Testament, or our Di- rectory for Worship recognizes." Of more direct and vital interest to the Church of God was the kindred sub- ject of "total depravity." Eldei* C. Now brought this subject forward by a ques- tion addressed to the Editor: "Does the Bible teach the commonly taught doc- trine of total depravity?" Thomas answered briefly, that "If the brother means by the commonly taught doctrine of depravity the doctrine taught by the Church in all ages on that subject, my conviction is that it does. That is, that depravity is both universal and total." Winebreiiiiei- gave "the faith of the Church of God" on this subject in these words: "She believes in the fall and depravity of man." Long, Soiile, Bolton and others were drawn into this discussion, some contending that depravity is natural, universal and total; others in more or less modified forms denying each of these three predicates. About the first open tendency to discontinue the Itenerancy was revealed in. the action of the Iowa Eldership in 1859, "establishing the congregational sys- tem." And while this action was rescinded in 1860, and the Eldership resolved ta "resume our former and established plan;" yet in the minds of men like Thomas- even this movement created anxiety. He was the persistent, inveterate and un- yielding opponent of the congregational system. He accordingly took up and dis- cussed "The Itinerancy" in The Advocate, August 30, 1860. H. L. Soule replied to Thomas, and the discussion continued for nearly six months. Personalities- marked this discussion; but this was habitual. Thomas had the Elderships and. the brotherhood with him. The first oral debate transpired in "the beautiful grove of S. K. Moyer," at Auburn, Schuylkill county, Pa., June 28, 1860, on "The Ordinance of Feet-wash- ing," between Rev. M. Stetzel, of the Evangelical Association, and Elder J. K. Moyer, of the Church of God. Stetzel was one of those disputants which are dis- posed to vaunt and overvalue what they are, and so he entered the arena of de- bate "boasting that he had vanquished an advocate of Feet-washing in Lebanon county." Moyer was a man of limited acquirements; but he was of that strong stalwart, positive, self-reliant type of character then so often seen among the Penn- sylvania Germans. He was a "farmer divine," while Stetzel made a profession of scholarship. "Each disputant spoke three times, three-quarters of an hour at a time." Both sides claimed the victory. June 5, 1861, at 10 a. m., began a debate which was long remembered, at Old Harmony, Butler county. Pa., between G. U. Harn, of the Church of God, and Rev^ D. P. Mitchell, of Johnstown, Pa. Hani affirmed that "Immersion is the only ac- tion called baptism in the Bible." Mitchell affirmed that "Infant children are- Scriptural subjects of baptism." A practical question arose at this time, and was discussed for more than a year, touching the publication of the Journals of the Elderships in The Advocate. It was proposed either to exclude them altogether, or to publish abridgements. As always, there were many readers of the paper sufficiently interested in the Journals General History 127 to desire them published in full. The bond of personal union was then much stronger by reason of personal acquaintance of ministers and lay members over the whole territory. In place of the uniform practice up to this time it was pro- posed to publish all the Journals separately at The Advocate office, or to publish them annually all together in uniform volumes. The old style prevailed. By this time, too, opposition to the mourners' bench began to manifest itself. Apparently ministers were in the lead in this opposition, and were warned by others to "take heed how they interfere with such things." "Let the sinner be- lieve while we preach," was their plea. Conviction, penitence and prayer for par- don were to be ignored. Opposers were characterized as lacking religion them- selves. "Moderation" was severe on advocates of the easier way. J. Myers de- clared that "the mourners' bench system is unscriptural." This was the main argument. J. F. Weishainpel discussed the question quite fully, defending the mourners' bench as essentially scriptural. Perhaps the most remarkable feature of this discussion was the reproduction in The Advocate of a brief article addressed to the editor of the "Lutheran Observer," and the editor's reply. The article quoted from another one in the same paper a paragraph on "inquiry meetings," in which it is suggested that these meetings be "held either in the lecture room, the pastor's study or at the residence of the convicted ones," and that "without any theatrical or startling expedient, without recourse to 'mourners' seats' or 'anxious benches,' or any such human devices." The editor approves giving advice and "instruction to awakened sinners;" but he does not see "why the pastor's study, or a private house should be deemed a more appropriate place for the performance of such a duty than the house of God; or why the one should be approved as right, and the other proscribed as a 'human device.' " And he thought "it as scriptural to do so in the house of God at the front seats as in the pastor's study, or at private houses." Evidently a modification of the highly exciting services at revivals was felt to be desirable, and hence Geo. Sigler later followed the more clearly antagon- istic views before expressed with an article on "Abuses of the Mourners' Bench System." In the Spring of 1861, G. \V. Wilson, of the Ohio Eldership, had a debate with Rev. Butler, Adventist, Gilboa, Ohio, on the Seventh-day Sabbath. It became largely a wrangle about the word "Sabbatoon," and Wilson's opponent lost his temper, and converted an honorable debate into sheer logomachy. The soul-sleeping heresy in 1861 began to secure converts in some of the western churches, and found several ministers of the Church in quiet sympathy with it. It was not openly defended or advocated by them, but to reclaim them and to fortify the churches against its inroads, the doctrine was vigorously attack- ed by R. H. Bolton, Thomas and others. Bolton reproduced Alexander Campbell's exhaustive arguments on the subject. It was a doctrine which had survived as a residuum after the second Advent excitement. The ministry of the Church was always Arminian in theology. While very few had studied systematic theology, they read Arminianism in their Bibles. Cal- vinism they abhorred. Hence, when in 1861-2, "judging from sermons lately preached, some of our brethren have been unsuspectedly inveigled into the turbu- lent meshes of the long-exploded dogma of Calvinism," it created more than inter- est. It surprised, pained, irritated, almost horrified many of the ministry and churches. The applause Calvinistic Presbyterians gave such ministers as ventured to teach Calvinistic dogmas vexed and mortified. These preachers, very few in number, labeled the doctrine "Bibleism;" but that did not make it more palatable. They were challenged to "come out in The Advocate with this new-fangled ism, and let us look at it." "Bobeshala," who thus threw down the gauntlet, aimed his weapon at "East Ohio Preachers," and was answered by "Montgomery," who de- fended what he "preached on Monday night at the Eldership." He preached, "first, that man must be born again." "Second, that man is born but twice, once into the natural world, and but once spiritually." As many another shallow rea- soner, there is where he tripped on an analogy, and there is where he was "en- snared by the bewitching enchantment of the goddess" of error. The discussion hinged principally on "the can't fall doctrine." It was participated in by Thomas, the Editor, who uncovered and revealed this 'Bibleism" as "the Calvinistic doctrine of the Perseverance of the Saints," with all its logical implications. These five editorials for the time silenced the advocates of "unconditional perseverance." An unusual addendum to this discussion followed in October, 1864, when B. F. Beck 128 History of thk Churches of God preached the Opening Sermon at the East Pennsylvania Eldership on the theme, "The Saints' Perseverance," which was soundly Calvinistic. Thomas as a watchful guardian of the theology of the Church at once denounced the doctrine thus preached by a representative of the Eldership, and in caustic terms upbraided the course of the preacher. On November 8 and 9, 1860, L. IJ. Hartnian, of the East Ohio Eldership, and A. B. Way, of the "Disciple" Church, debated the proposition affirmed by Hartman, that "the washing of the saints' feet, as practiced and enjoined by Christ, is a posi- tive ordinance in the church of God, and devolving upon all Christians." "The debate passed off very pleasantly between all parties," says J. S. McKee; although Hartnian called some of Way's arguments "trash and diction concerning our Sav- ior," and "is profanation and open blasphemy, and needed no reply." After a lapse of two years, on August .5, 1862, Hartnian had another debate, with J. J, Excell, of the Reformed Church, when the proposition affirmed by him was thus stated: "Is feet-washing an ordinance of the church of Christ, instituted by him, observed by the Apostles as such, and as equally binding upon us as an ordinance as the Lord's Supper and Baptism are?" For some inscrutable reason almost simultaneously with these debates on feet-washing the question of the private observance of the ordinance became mooted among ministers and churches. The open discussion of this question was started by J. H. Hurtey, Illinois Eldership, who asked, and answered in the negative, the question, "Did Christ ever intend it as an ordinance to be observed in the presence of the world?" He conceded that "here I probably differ from nearly all my brethren." Long, Hartnian, Bolton and Mackey wrote strongly, the latter rather sadly, against Hurley's position; "Alpha" alone came to Hurley's defense, while Thomas took for him the very unusual course of indifference, believing that the place, time and circumstances were not essential. He rather seemed to think with Ficlite, that "there is always harm in placing accidentals on a level with essentials." For many years churches and ministers were super-sensitive on the question of a Creed. Ministers of other bodies were accustomed to listen with incredulity to their vehement onslaughts on these symbols, and then would refer them to Winebrenner's "View of the Formation, Government and Discipline of the Church of God," and his statement of "The Faith and Practice of the Church of God," in which there are twenty-seven Articles of Faith. For this reason it was impossi- ble to induce the General Eldership to republish the "View of the Church," or to reproduce in separate form "The Faith and Practice of the Church of God." It would be a grave inconsistency, and so these publications were condemned rather than commended. To send forth authorized editions would look like organized hypocrisy, and so also their original publication was deplored. But by 1860 to 186 6 broader views began to prevail, and many read with some satisfaction H. L. Soule's plea for some formal statement of what the Church believes. Thomas, while antagonizing Soule, declared, "Give us Winebrenner by authority." Not so a majority up to this time. Yet at the East Pennsylvania Eldership in 1862 a resolution was adopted instructing the delegates to the General Eldership in 1863 to urge upon said body the propriety of writing out and publishing in some form a statement of the things more commonly believed by the Church of God. This resolution was discussed in a series of four articles in The Advocate, by C. H. Forney, in the Spring of 1863, in which he strongly pressed the propriety of pub- lishing what he called a "Doctrinal Compendium." Levi Kauft'man and others endorsed and approved the views set forth, while no opposition was manifested. The right of women to be ordained to the ministry received some attention at this time, as it had earlier, but was not regularly discussed in The Advocate. The occasion was the reception of Mi-s. M. J. Beecher into the West Pennsylva- nit Eldership as "a coworker in the gospel" and "recommending her to all with whom she may labor in word and doctrine," and the reputation she gained by her preaching in Pittsburg and other large towns. She, however, took the of- fensive on the subject more to meet private criticism than open antagonism. About the same time a Miss Johnson was licensed by the Michigan Eldership, and the Indiana Eldership licensed Mi's. Elizabeth McColley. Mrs. Beecher while co- pastor in Pittsburg in 1864 made a tour among the churches in her Eldership and delivered a "Lecture on Female Preaching." "Tickets of admission 2.5 cents, and all moneys collected will be applied to paying the debt yet remaining on the Pitts- GEXERAf. History 129 burg bethel." Thomas seemed disposed to discountenance any thing that "may be said against Sister Beecher's preaching, or of females as a class preaching. As long as God makes her useful in the good work, we feel with our whole heart to say amen." In stating the Faith of the Church Winebrenner said: "She believes in the immortality of the soul." In 1864 there was a more active effort to inculcate contrary views on this subject. "Men of talent and learning," said Thomas; "men of great research," were connected with this propagandism. Hence, "some of our own brethren are in danger of yielding to, if not embracing, the error above al- luded to." In a series of five editorials he submitted proofs and arguments that "man is immortal as to his spiritual nature." What did he mean by this? "We use the term 'immortal' in its usual acceptation; that is, perpetuity of existence; indestructible." On this he did find that "some of our brethren had already em- braced the error he combatted." That the soul is conditionally immortal; that there is good ground for accepting annihilation as to the finally impenitent — - these were tenets a few ministers had accepted, and were now defending as against Thomas. Nothing seemed capable of suppressing or dissuading the advocates of a change in Eldership titles. If beaten to-day, they were ready to resume the bat- tle to-morrow. Apparently victorious one year, they lost their vantage ground the next. At annual Elderships and in The Advocate the discussion was resumed at different times between 1861 and 1863, and later. The most exhaustive and prolonged discussion of this subject was conducted by Ham, Swartz, Thomas and Forney, the last two on one side and the first two on the other side. In 1862 seven of the ten Annual Elderships changed their titles, and adopted "churches of God," leaving but three which adherred to this "old landmark." In 1864 the dis- cussion was again resumed, participated in by Weishampel, Hartman, Thomas, Forney, Swartz and Bolton. Possibly as a result of this review of the whole ques- tion there was a remarkable change in the Annual Elderships, and so a reversal of majorities. They now stood eight for the singular, Eldership of the Church of God, and three for the plural. April 21, 1864, "the elders and brethren of the church of God at Lancaster, Pa.," announced "a general convocation of the saints on Witsuntide," to which they invited the "ministerial brethren and the brethren and sisters in general" throughout the Eldership. They expressed the hope that "the ministers will close their houses and come, bringing with them as many of their flocks as they can." The Church had in its earlier years paid little heed to holidays, remembering their origin. It was hence rather an innovation to seek to have "a general convocation on this Church festival day, commemorating the descent of the Holy Spirit. The idea wholly originated with the Lancaster church, but it was endorsed by Thomas, who said: "The idea to inaugurate such a meeting to be perpetuated from year to year, changing the place of holding it, is certainly a good one." One object of the proposed meeting was to cultivate the spirit of fellowship and brotherhood. The meeting was to begin on Saturday and close on Monday evening. It had no specific name, but was announced as "An Old-fashioned Meeting." Thomas com- pared the meeting to annual gatherings of "the Dunkards, the Quakers and some other religious bodies," and represented "the annual convocation of the brother- hood of the Church of God throughout the United States as certainly a grand and glorious one in conception." In reporting the meeting he for the first time called it "the Pentecost Meeting,"- and by this name these gatherings were thereafter known. In attendance from outside of Lancaster there was disappointment; yet so much was the church encouraged that the belief was expressed that "thus was inaugurated what we have no doubt will become a permanent institution in the Church of God, an annual Pentecostal Festival." It was suggested that "all the Elderships of the Church of God in North America" will adopt "the great yearly feast begun at Lancaster.'.' And Thomas was so exultant over it that he wrote: "We prophesy that in after years the record of the introduction of the Pentecostal Festival will be viewed as one of the brightest pages of the Church's history!" In the Fall of 1864 the Eldership took charge of the Pentecostal Meeting, fixing the time and place. Other Elderships soon followed, until nearly all had their annual gatherings of this character. C. H.— 6 I30 History of the Churches of God CHAPTER XL JOHN WINEBRENNER— HIS CHARACTER AND WORKS. OHN WINEBRENNER was born March 25, 1797; died September 12, 1860. I He was ordained September 24, 1820, and preached his first sermon as pas- V tor of Salem Reformed church, Harrisburg, Pa., October 22, 1820. From this date to the date of his death he was a citizen of Harrisburg. From the date of the organization of the Eldership of the Church of God, by which act a new body of people was formed, for thirty years he stood in the calcium light before the world as did no other minister of the Church of God. Thus the psychological ob- server of human character has been able to see the man as he really was in the varied relations of minister of the gospel, preacher, evangelist, author, leader in a great reformation, citizen and business man, and to discern the real type and quality of the man in more legible lines as he has followed the relation of the conspicuous acts of his life than he could in any biography which might be writ- ten. Yet biography has its eminent mission; and this work were incomplete without a monograph of this character. Biography itself is a species of history peculiarly interteresting and useful. Few pages of the Volume of Inspiration are General History 131 better calculated for our learning than those which delineate character to the very life, the writers fearing no displeasure, concealing no imperfections, sparing no censures. None the less do they prove their wisdom and prudence than they thus give evidence of their impartiality. They knew not the art of flattery. Against the flatterer there is always the general outcry voiced by Sir Richard Steele, but perhaps not with his reason, that is, "that there are so very few good ones." In writing the Character and Works of AVinebi-enner no fair-spoken words of the charmer, no over-wrought eulogium of the servile courtier, are needed in order to paint a portrait that will challenge admiration. When the time came in the dispensation of a wise providence to speak the man's real worth many were ready to elevate him to the position and relation he had richly earned. His life was short. Thirty years had run their course from the formation of an independent religious body of which he was the authoritative head to the day when he was called to a higher sphere of divine ministry. Most men restrain their thoughts as they contemplate the brief span of human life. Inspiration has so chastened our spirits that the believer needs no erudite theodicy to inspire him to sing with Lowell: "All is of Godr Angels of life and death alike are His; Without His leave they pass no threshold o'er; Who then would wish or dare, believing this, Against His messengers to shut the door?" Theophrastus, naturalist and philosopher, may "think it extremely hard to die at ninety, and to go out of the world when he had just learned to live in it." Or Aristotle, his predecessor as teacher in the Lyceum, may find "fault with nature for treating man in this respect worse than several other animals." But not so thought the greater philosopher, Paul. Nor the sainted and immortal Winebrenner. They would have answered, that to think such thoughts is to presume that the sys- tem of the universe would have been more wisely contrived if creatures of our low rank among intellectual natures had been called to the councils of the Most High; or, that the Creator ought to mend his work by the advice of his creatures. Winebrenner did not come to his early end without premonitions. Those who heard him preach in the Winter of 1858-9 knew that the foun,dations of the house made with hands were undermined. He was passing through an ordeal from 1858 to 1860 which many knew he was not likely to survive, so that his death on September 12, 1860, was not the unexpected lowering to half-mast at midnight of "the flag which had floated so proudly at the mast head" in the morning, as in the case of Lincoln, the martyr. In the Autumn of 1859, at the session of the East Pennsylvania Eldership, he was attacked "with a new and alarming disease, which resulted in a protracted illness, from which he only measurably recovered, in answer to the united prayers of God's people." Remarks he addressed to Thomas, Richmond, Snyder and Shoemaker as they were leaving him during this illness reveal much of the spiritual character of the man: "Brethren, don't for- get to remember me in your prayers. I don't know what the Lord is going to do with me. If he raises me up, I intend to spend the residue of my days in the min- istry. I have nothing in view but the interest of the cause, and it is the one thing for which I live. I have had great pleasure in preaching the gospel. Brethren, 'preach the word;' make full proof of your ministry. I have committed my little all into the hands of the Lord; he will make the necessary provision and arrange all things according to his pleasure." But while his life was spared, he never fully recovered. Though somewhat weak and emaciated, he attended the General Eldership at Upper Sandusky, Ohio, May 28, 1860, where, on Sabbath morning he preached his last sermon. Of this sermon and the preacher, R. H. Bolton wrote, June 31, 1860, as follows: He "favored us with a solemn, plain, systematic, sym- pathetic, soul-melting and most evangelical sermon. His text was Jer. xxxi. 18-20. Theme — 'God's Compassion to the True Penitent.' He possesses in a high degree natural and easy eloquence, and for plainness and comprehensiveness of speech I never heard him surpassed. For fervor and pathos when reading the hymn, prayer and sermon, I never heard him equalled. The sermon was full of life and power, and moved the audience as if electrified by a discharge from heaven's battery, and loud 'Amens,' 'Glory to God,' etc., went up from many present. I acknowledge that the character and conduct of true penitents, and God's great compassion and mercy for them, were clearer and plainer revealed to me than I ever heard." On 132 History oi- tiii': Ciu'rciiks of God his way home from the General Eldership, in company with Thomas, Dr. Ross and Kennedy, he stopped off at New Brighton, Beaver county, Pa., to fulfill a previous engagement to preach the dedicatory sermon of the new house of worship, on June 3rd. But he was suddenly taken sick on Saturday, and "was not able to be out of bed from Saturday afternoon until Monday forenoon." "He returned home in a very enfeebled state of health." "On the morning of July 3rd, on retiring from the breakfast table, without eating a bite, he fainted, and was quickly borne by his wife and son, John A., to the sofa in the parlor, fearing he was in the agonies of death. But in a few minutes he sufficiently revived to retire to his room, only to be borne back to the same place on the morning of September 12th, by the hands of Elder Wm. McFadden and myself [A. X. Shoemaker], after the spirit of the re- former, the evangelist, the husband, the father, the brother had fled." He died at No. 262 North street, Harrisburg, Pa. A few weeks before his death he answered a question touching his past life and ministry in these words: "There are things in my life which I have to regret; but, upon the whole, I have lived with a con- science void of offense toward God and man. And if I had my life to live over again, I do not know that I would change it in any particular, except some little things in which I may have erred in judgment. I have never felt free to waste my time and talents, and sometimes I have thought I taxed my mind more than my body was able to bear. None of my troubles through life at any time disturbed my sleep, or destroyed my appetite. I have not been without my temptations to ease and comfort; but I have withstood them all, and find it is the best to go with- out the gates and wage war against the devil. And the great comfort of my life is to know, feeble as the effort has been, God has blest it." Within half an hour before the spirit took its departure he spoke touchingly of his family and children, and then of "friendship," exclaiming: "Oh, how much I appreciate friendship!" Being assured that he had very many friends, he replied: "Yes, and I have many, many enemies, and false brethren;" and then added his final message: "In the event I depart, preach Jesus. O, the glory of preaching Jesus! I have never seen the necessity of preaching Jesus in the days of health as I have seen it since I have been sick. Preach Jesus in the days of your health. Tell the brethren to stick together!" Release had come! The final battle had been fought! He had paid the debt of nature! On Friday, September 14th, the funeral services were held in the Methodist church, on Locust street, the bethel for whose erection he had spent many anxious days being in possession of the opposition. E. H. Thomas preached a very appropriate sermon, from Heb. xi. 4. Addresses were also de- livered by James Mackey, Joseph Ross and A. X. Shoemaker. The choirs of the churches at Mechanicsburg and Middletown did the singing. "It was a most sol- emn, feeling and weeping time." The last resting place of the remains of this truly great man is near the inter- section of Poplar and East avenues, in the beautiful necropolis north of the corner of State and Thirteenth streets, Harrisburg, Pa. A monument was erected over his grave on September 23, 1868, with the contributions of churches and friends. It is of hexagonal form, thirteen feet high, and surmounted with an urn entwined with a wreath of oak leaves. On one of the tablets is this inscription: "Erected by the Church of God to the memory of John AVinebrenner, born in Frederick county, Md., March 25, 1797, Died in Harrisburg, Pa., September 12, 1860." On another tablet is the following: "An able minister of the New Testament — earnest and signally blest, in his efforts to save his fellow men. He has perpetuated his own memory, not on tables of stone, but on fleshy tables of the heart: 'They that turn many to righteousness shall shine as the stars forever and ever.' A successful reformer, he labored to build up the Church of God, she having one name, one faith, one baptism and one mission. This: To gather together in one all the children of God that are scat- tered abroad." AVinebrenner had his critics; he also had his cynical detractors. He had his faults, as he was human. But it clearly is less than charitable to accept his own view of these as "errors in judgment." For criticism there is always room; for detraction and defamation there is no apology. Some scars he bore were those of wounds received in the house of his friends. He had a constitutional weakness which led him to see future things in too large proportions. He was often too sanguine as to the efficiency of means to reach results. He was not so much a chimerical theorist, or lacked in practicalness and want of prevision; but his ex- ecutive powers were disproportioned to his faith in results. Hence, some of his General History 133 enterprises may seem Utopian. In the light of experience this seems true of the constant hope he held out of the money-making power of The Gospel Publisher, through which relatively so much was lost. Also in the Texas Mission project he so earnestly advocated, and which in the end created such bitter antagonism. Or Winebi-enner Moniiinent. the incipient Nebraska Mission. Or even the more unfortunate morus multicaulis dream. But who that has had his heart aflame in behalf of the Church and the kingdom of Christ as Winebrenner had is in a position to cast the first stone? He who does things makes mistakes. Yet through these errors of judgment, and the busy tongue of "Sir Benjamin Backbite," his fame on several occasions suffered a partial eclipse. Was he more maligned than was Daniel Webstor, Henry Clay, 134 History of the Churches oe God Abraham Lincoln, George Washington? But as is so often the common lot of great men, it was rather after his death that the public estimate of Winebi-enner did him justice. In reasonable time that estimate became measurably correct and moderately appreciative. Winebrenner was the incarnation of integrity and honor. He was accustomed to perform, and to insist on others performing, every part of social justice. Fidel- ity to every trust and contract; tenacious of every promise; disdaining to dis- semble or prevaricate, and regarding every act of injustice as a meanness to which he would scorn to stoop — these were ingredients in his character. Integrity was to him only entireness of one's moral being in unison with moral law. When he stood up to address the people, or the Eldership, in his closing years he could have been introduced as Laniartine did De la Eure to the riotous populace, saying: "Listen, citizens! It is sixty years of a pure life that is about to address you." He was ever faithful to his word. He would have thought himself as much un- done by breaking his word as if it were to be followed by bankruptcy. Hence, against an almost solid opposition he insisted on paying the Texas missionaries what was promised them after they had opened the door of the Church to slave- holders. Nor did he pride himself in this or any other virtue. He knew not what pride is. Yet there is no affection of the human nature so much blended with better traits, or so wrought into our very being, as this vice through which the evil angels lost their first estate. Had it been otherwise he might have yielded to the tempter when the thought was more or less seriously entertained to make him Bishop of the Church. There could not be in such a nature the least tendency to affectation, nor to dissimulation. These are only manifestations of lack of truth, which had no place in Winebi*enner's moral make-up. Even in business relations he was too sincere and honest to accept Chestei-field's dictum, that "dissimulation, to a certain degree, is as necessary in business as clothes are in the common inter- course of life." He was never known to be resentful. If he found no other and nobler way to deal with injuries received willfully from others, he dismissed them, like Samuel Johnson, "with frigid tranquillity, having little to fear or hope from censure or from praise." His friendships were not tainted with partiality, and rarely were the shafts of criticism met with sallies of anger. And yet there was enough of the combative element in him, though graciously restrained not quiet- ly to put up with what he might deem unprovoked insult. He was free from self- interest, or what is properly regarded as the expectation of particular rewards, distinct from the general good which would result from one's labors and pains. Taking out this alloy from the gold in his character, it might be said that if the blaze of some other reformers is brighter, of Winebrenner's the heat is more regu- lar and constant. If others as their characters and works are studied surpass expectation, Winebrenner never falls below it. Winebrenner was superior to prejudice. There were no barriers between him and the poor or the rich, the cultured or the illiterate, the white or the black, the children of toil or the elite. He was in all these relations like Barnabas and the Gentile converts. When the first purely heathen converts were brought in to the church by the nameless men of Cyprus and Cyrene, they leaped the barrier which seemed impassable to the church at Jerusalem, and solved the problem over which Apostles were hesitating. But Barnabas crucified his prejudices, and, like a true man, he yielded to facts and widened his theory to suit them. All such problems raised by artificial and natural distinctions were to Winebrenner solved in Christ. For ye are all brethren. In Christ is neither Jew nor Gentile, rich or poor, white or black. Necessarily, if unusual, he was a man of great catholicity of spirit. Perhaps circumstances, as well as divine grace, helped to develop this trait. In an age of limited mental attainments, he was a man of culture, and had the advantage of good training. Raised in a rural home, he yet walked and communed with the refined and educated. A native of a slave State, his life was spent among anti- slavery people. The qualities he loved and cultivated, he admired and intuitively recognized in others. He was modest, and without any jealousy in his nature. He was not disposed to assert any superiority, but was content to yield the prec- edence to another, and to walk loyally and lovingly by his side. Thus he was un- observant of the immatureness, the weaknesses, the foibles and failures of the young men who without preparation entered the ministry. If he erred in these things it was on the generous side. He was clothed with, and delivered his mes- sage in, genuine humility. "Boast! but how can I boast? I am an empty vessel in myself; whatever good there is in me was put in me by God; I merely received General History 135 it, and not by any right, or purchase, or power of mine, but as a gift," one can easily imagine he hears him say. He learned from Paul the answer to the ques- tion, "Who malteth thee to differ? And what hast thou that thou didst not re- ceive?" Leaders often lack tenderness. Even in the apostolic leaders in the church this characteristic does not appear in all. There was one, however, who was called the "son of consolation." Perhaps on this account he enjoyed almost beyond any others the confidence of the early church. We find him sent on almost every dif- ficult and delicate mission. Nor was Winebreniier opinionated. That he held tenaciously to the views and doctrines he conscientiously received is only to say they were honest convictions. But he did not unduly adhere to his opinions, nor was he indisposed to listen to, and weigh, the opinions of others. And thus in controversy he was considerate of the views and convictions of opponents. Broad of intellect, he was patient and courteous in debate, rarely losing his dignity or his temper. He was self-sacrificing and indefatigable in his labors. He subordi- nated his own and material good to the demands of the Church. He sought to render the highest and best service to the- Church, and the law of perfect service is always the law of self-sacrifice. It makes, as it did in his case, the whole life of a Christian minister and Church leader a life of ministration to the Church. Spirit- uality and moral goodness were harmoniously wedded in his life. He was full of faith, and was not a lover of this world; but he found in religion and the Church the absorbing business and the delight of his life. He zealously endeavored to make other men religious and to minister to their spiritual necessities. As Mac- kenzie says of Barnabas: "He was a good man, good in all the relationships of social and domestic life; good in his influence and fulfillment of public duties; good in the diffusive benevolence of his spirit and his social bearing — he was 'a good man.' " In nothing was his spirituality more clearly evident than in his tests of regeneration. He always insisted on "the evidence within." Evidence there must be, but it is not in the dialects and metaphysics of Paul; but in the simple love of John. The evidences, the proof, the satisfaction must be within the human breast. Winebrenner was remarkable as a man of prayer. Often on special occasions, revivals, dedications, or critical times at Elderships, while others slept he prayed. Like Cornelius, "his were no morning and evening orisons hurried over in a few minutes, as though the least important part of the work of the whole day, and accompanied by no desire for heartfelt communion with God." Like another Jacob when "there wrestled a man with him until the breaking of day." "And the man said. Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me." Here was the hiding of his power as a preacher and a leader. True, naturally speaking his singular talent for government and leader- ship was founded also and equally on his temper and capacity. God filled the vessel he had made. Endowed with a great command over himself, he obtained in the earlier years an almost uncontrolled ascendency over the people identified with him. He was sufficiently tolerant of dissent not to seek to force his opinions on administrative matters on others, wherein lies the true secret of managing re- ligious factions. And so his qualities as a religious leader, with no considerable exceptions, were the object of undisputed applause and approbation. And so to the very end of his illustrious career nothing seriously diminished for any length of time the luster of his character. His life was altogether a serious one. With sincerity, candor and fairness he faced and dealt with every problem and every man. Firm, and yet gentle in a singular degree, he impressed every one with the thought that the business of his life was sacred and serious. There never was any Indication that he lacked moral courage. That he was non-combative, indisposed to disputation, was not because of any element of cowardice in his nature. "The best hearts are ever the bravest," says Lawrence Steme. He was undaunted in face of failure, of disappointment and of difficulties. Winebrenner's life ^9as a very busy one. The record of his work is mainly written in tangible deeds and on human hearts. Little note was made of this by the world. His friends did not sing and shout his praises, as falls to the lot of some. But when he was laid to rest "Beneath the lone green tent Whose curtains never outward swing," many pens recorded and many voices spoke his praise, and never with a shadow of 136 History ok the Chukches of God variance in tlieir appreciation of his character and work. He was most of his years from 1825 a "preacher at large." In 1830 and 1831 no appointments were made. But from a statement made in a report to the Eldership about 1845, he evidently preached in Harrisburg, and occasionally for the churches around the town. In 1832 he was stationed at Harrisburg and Middletown. From 1833 to 1840 he had no charge. It was during these years that he started and edited and published The Gospel Publisher. In 1840 he was pastor at Harrisburg, Middle- town and Lisburn. In 1841 he was stationed at Lancaster. In 1842 to 184 5 he acted, under appointment, as General Missionary, Agent for The Gospel Publisher, and Agent for the Missionary Cause. His last charge was Lisburn, in 1846. From 1847 to 1851 he was "preaching at large," or as General Missionary, as he was in 1859. But no regular provision was made for his support, so that he was often thrown largely on his own resources. He devoted part of his time to various busi- ness enterprises, and also to his own publications, from which he probably derived considerable of an income. On May 1, 1846, he revived The Gospel Publisher under the name of The Church Advocate, of which the editorial and business man- agement remained in his hands until May 1, 1857. As a preacher AVinebrenner was systematic, methodical, perspicuous and forceful. His theological views were definite and comprehensive, and were ex- pressed in a didactic style. While logical in conception and outline, they were not argumentative. The faculty of stating truth in such a manner as to carry on the face of it its own proof was characteristic. Many of his written sermons were fine specimens of homiletical literature. He was at home in different kinds of sermons, though nearly all his published sermons are textual-topical, with a strong practical and experimental trend. As a Reformed minister he wrote his sermons often at full length; but later he seldom depended on manuscript. He was a fine extemporizer. Self-possessed, with a ready and expressive vocabulary, he could preach with Bible in hand with boldness, accuracy, fervency and precision. There was unction and fervor and pathos in his preaching which were at times irresist- able. The fervor and severity tempered with sweetness were of such an order as to excite the emotions of piety and devotion. He was never accused with being brilliant, or oratorical. He had a great message of truth to bring to the people, and he was more absorbed in this than in the vehicle which conveyed it. Indeed few men have stood before dying men with a message from heaven that seemed so utterly unconscious of self as did John AVinebrenner. Henry once said of himself and brother preachers: "We should be in gospel worship as the angels, who are seraphim — burners." So AA^inebrenner was in the pulpit. No trifling word, or sinister thought, or puerile act marked his ministrations in the pulpit. His style in prayer and sermon was reverent, humble, serious, simple and devout. He wrote and spoke in English and in German with equal precision and fluency. He had cultivated the art of writing to such a degree of accuracy and legibility that his manuscript was as if it were script. "A long poem," says Edgar Allen Poe, "is a paradox." In no sense can this be true of a sermon. AA'^inebrenner is remembered by those yet living as a preacher of interminable sermons — "long-winded." Not so. The length of sermons is determined by conditions. His regular sermons were of the usual length. But no man preaches short sermons on special occa- sions, or special subjects. In his prime, sermons of two hours were no rare excep- tions on such occasions. The length of a sermon is not determined by the clock. AAlnebrenner's private character and domestic relations are of interest to the Church. The cardinal virtues, the temper and behavior of this good man in pri- vate life were such as to adorn his memory with an added halo. It were easy to enlarge on the devotion, the affection and the tenderness with which he filled up the relations of husband and father if the subject were not of too delicate a nature to admit of a particular detail. It is sufficient to submit a few facts, and to say, that his behavior in them was founded on the same excellent principles which influenced the rest of his conduct, and discovered in a high degree that sweetness and benevolence of temper for which he was remarkably. He kindly interested himself in the concerns of his wife and their home. And in the education and training of his children he endeavored to act upon the advices which he recom- mended to others in his sermons on that subject. AAlnebrenner was married Oc- tober 10, 1822, by Rev. James R. Reiley, to Charlotte M. Reutter, of Harrisburg, Pa. To them were born six children, of which four died in infancy. Two daugh- ters grew to womanhood and were married respectively to James Colder and J. C. Cassel. Mrs. AA'inebrenner died May 20, 1834. He was married the second time General History 137 by Elder James Mackey, on Thursday, November 2, 1837, to Mary Hamilton Mitchell, of Harrisburg, Pa., but a native of Norristown, Montgomery county, Pa., who survived him, dying at Mt. Joy, Lancaster county, Pa., May 22, 1888. To them were born Emma C, married to E. L. Christman, of Washington, Washington county. Pa., and John A., Albert M., and Marshall H. The mantle of the fatheV as a preacher has not fallen on either of the sons. Winebrenner's labors were not limited to preaching and editing The Gospel Publisher and Church Advocate, during the sixteen years he was connected with these periodicals. He was foremost in every project and enterprise of the Church, abounding in every good word and work. His own publications, beginning in 1822, and continuing at intervals to the close of his life, required much time and often quite an amount of research and labor. But in the Church he was active in every movement. He early advocated the need of an institution of learning, and took a leading part in the earliest project of that character — the building of "Bethel College," or the "Swatara Collegiate Institute," to be located at Middle- town, Pa. He matured the idea of a co-operative body called "the General Elder- ship," afterwards the East Pennsylvania Eldership. The present General Elder- ship was the creature of his brain, and he personally managed the preliminary campaign which resulted in its organization in 184 5. If a more opinionated man had been the leader indications point to the probable wreck of this institution be- fore it was four years old. He was active in the anti-slavery movement, and in several temperance campaigns delivered political speeches. The industrial im- provements interested him to such an extent that for several years he was much devoted to silk culture and the introduction of machinery of a labor-saving char- acter. Being so much of his time in the saddle, and other means of conveyance, he knew the hardships of those methods of transportation, and hence delighted in the prospect of railroad lines being built over all the country, and editorially en- listed the good will and sympathies of those whom he could reach with his pen. Oliver Wendell Holmes, in his somewhat amusing contrast of the lawyer, the doctor and the minister, insists that the duties of the latter "do not tend to make them sympathetic," even if he comes "next to the lawyer in point of talent." But Winebrenner, living apparently a somewhat sub-conscious life, was intensely and broadly sympathetic. Descriptions of Winebrenner's physique are naturally limited. Why, up to the time of his death, describe his physical appearance when nearly every reader of the Church's publication knew him personally? So the earliest attempt on record to draw a pen portrait of his physical person was in 1860, a short time be- fore his death. R. H. Bolton, with the other delegates to the General Eldership of 1860, saw him on the floor and heard him deliver his last sermon. In "Notes By the Way," published July 12, 1860, reporting the General Eldership as Cor- respondent, he says: "He is sixty-odd years old. And the silver threads appear amid his hair, and especially in his beard [worn only the last few years of his life]. He is tall and rather sparely built. His personal appearance is commanding, his address graceful and winning, his gestures accomplished; his voice is full, soft, flowing; his delivery free, unaffected, energetic, animated." Samuel Hinney, who knew Winebrenner and attended his preaching in "Peace Church," also known as "Salem Church," or the "Stone Church," near Shiremans- town, between 1820 and 1825, in 1864 gave this description of him as he then saw him: "I well recollect seeing him, coming up the road on horseback, a tall, lean, young man, with a modest, unassuming, humble and meek appearance." George Gamer, who heard him in Maryland when he was yet a Reformed min- ister gave his recollection of Winebi-enner about the same time. Gamer lived only a few miles from the old Winebrenner home. He says: "When Winebren- ner was a Reformed minister he would come over to visit his friends, and would preach for the minister in the big house in town. He was tall and portly, well dressed and of a commanding appearance, but not proud. He was the most priest- ly looking man I ever saw, very pious." Samuel Boyer remembered Winebrenner in 1824, and heard him preach in Maryland. In 18 80 he wrote about him as follows: "Well do I remember Wine- bi"enner. When he would shake his finger at the congregation sinners would tremble, as his whole slender frame would do." In 1861 Elder Jacob Flake, Philadelphia, Pa., wrote some "Recollections of Rev. Brother Winebrenner," beginning with their first meeting of each other. He says: "The first time I met with Bro. Winebrenner was in the Summer of 1834 138 History of tiif; Churches of God or '35. I had heard of him, but had not seen him. He called to see me in Phila- delphia, where I was sojourning at the time, having returned from a five years' service in the West. He was tall and slim, wearing a straw hat; plain in person, and manners, and dress. His conversation and deportment were serious and gentlemanly, very much like a Christian of the olden times." In his "Biography of Elder John Winebi-enner," published in 1880, Dr. George Ross thus describes his personal appearance: "He was tall and slender, about six feet high, and very erect, whether walking or standing, or in the pulpit; with high forehead, and rather long, thin face, bluish eyes inclining to gray. His hair was smooth and of light chestnut color when younger, but later in life it was slightly mixed with gray, and which he wore rather long. Dignity and solemnity were prominent features in his countenance; and it was impossible to be in his com- pahy without feeling that you were in the presence of a great and good man. Yet there was little stiffness in his manner, so that a little child could readily approach him with confidence." While there are men of decidedly good judgment who believe in "undersized geniuses," who have gone so far as "to declare that great height and genius are incompatible." They can cite in confirmation of their views such celebrities as Napoleon the First, Alexander the Great, Edgar Allen Poe, Alexander Pope. And it may be admitted that the list of men of undoubted genius who have been short of stature, some indeed almost dwarfs, is long. But it is not so difficult a task to overthrow the theory that great minds and short statures are closely allied. Cran- ium and brains after all count more than bones and muscles. Among the long list of very distinguished men in America are some of large stature, such as Charles Sumner, Jefferson, Jackson, Samuel Adams, George Washington, Lincoln, Beecher, Choate, O'Connell, some of which were considerably over six feet. The testimonials to Winebrenner's greatness are numerous, and from men who had a long and intimate association with him. These men pronounced most enthusiastic eulogies upon the character, abilities and gifts of the immortal dead both as they were assembled in annual convocations, and in published memorials. They found in him treasures of heart and of intellect which in their deliberate judgment en- titled him, now sleeping in the "dwellings of the dead," to a real superiority among his cotemporaries in the American pulpit, and which made an enduring place for him in the gratitude and remembrance of posterity. They had seen him and heard him and associated with him during the weary years of his arduous labors, and many of his marvelous, pungent and spirit-stirring sermons and speeches they could never forget. To few of them was he known except as the great preacher; a preacher whose sermons, "like pollen-dust, usually penetrated to the conscious- ness it was to fertilize and bring to flower and fruit." They found it hard to speak of his sermons so as not to do them injustice, and still more to do them justice. In the sermon Thomas preached at his funeral he characterized him as a preacher, a theologian and a writer. In general, looking back to the time when the inex- perienced theologue entered the Reformed pulpit in Harrisburg, he said: "We hesitate not to say, without being convicted of boasting above our measure, that Winebreimer, under the blessing of God, did more during the first ten years of his ministry to dispel the moral darkness and to infuse a new life into organized and unorganized Christianity in and around Harrisburg than any living man of to-day." He spoke of his ability "to pour forth those higher strains of pulpit oratory which bring all hearts under their control and power, yet many years ago he discarded for conscience's sake, as he told me, all that was mere display, tinsel and show in his pulpit efforts, and confined himself to preaching the word with all plainness, simplicity and point. And that in which he most excelled was the clear, lucid manner in which he expounded the word of God,' and the point and power with which he applied the truth to the hearts and consciences of his hearers." "As a- writer he was strong, vigorous, clear and methodical." "His works prove that as a theologian he was no mere novice, either in the doctrinal or practical." Thomas enumerates "the qualities for which AVinebreiiner was most distinguished as: 1. Great zeal and perseverance in his Master's cause. 2. Great decision of character. 3. Great Christian charity. 4. Unbounded benevolence. .5. A self-sacrificing spirit." Dr. Ross in his memoir says of Wiiiebremier : "His preaching was generally methodical, and so logical that his positions were almost irresistible. His delivery was easy and deliberate. And while he was mild and affectionate to inquiring penitents, his reproofs to rebellious sinners were often terrible in their character. General History 139 He used his index finger with telling effect in his gestures." "His sermons had great power in convincing men of sin, and through his splendid reasoning his hearers yielded willingly to the power of the gospel. His language was so plain that every one understood him, and his reasoning so strong that people listened with attention, and before they were aware of it were convinced." "Seldom using notes in his labors, he would preach, exhort and sing for hours at a time in ap- parent forgetfulness of everything else." In 1880 G. W. Wilson, of Ohio, wrote of Winebrenner, that he "was a ripe scholar, a fine Christian gentleman, a sound theologian and an eloquent and enter- taining preacher, and a humble, zealous and devoted servant of the Church." R. H. Bolton wrote in December, 1860, that "Winebrenner as a gospel preacher had few equals. His personal appearance was commanding, his address graceful and winning, his gestures accomplished, his ideas clear and well arranged. All these, with other good qualities, combined with deep, fervent piety and the high sense of the imperishable majesty and glory of his calling, and the glorious results of his labors, place him among the best speakers of his age." Bolton named twelve of AVinebrenner's traits: 1. Strong faith. 2. Strong hope. 3. Very sanguine. 4. Courageous. 5. Plain and pointed. 6. Bold and un- compromising. 7. Never entered into sectarianism. 8. Great zeal. 9. Un- tiring perseverance. 10. A good man. 11. An earnest man. 12. Relied on the truth of the gospel. J. Hinkle, of Mechanicsburg, Pa., thus bore testimony to Winebrenner's noble qualities: "We wonder at various matters respecting the departure of our brother, which will doubtless not cease while we have our dwelling among men. We con- template his instrumentality in the hands of the Supreme Ruler of the universe and mighty Arbiter of nations in bringing sinners to Christ, and wonder why he is no more. We view his high intellectual endowments, and the respectable literary acquirements with which these natural talents were adorned, and our amazement is only increased why his life is over. We look at the special and superior meek- ness which qualified him for the exalted office of the ministry, and we gaze with remembered delight upon the halo of glory which often encircled the congrega- tions of the Lord whilst he preached the unsearchable riches of Christ, and we in- quire. Why has the mighty fallen? We wonder why so eminent a man reached no higher number of days on earth, while thousands of his inferiors had, and many now have, reached quite beyond the length of his sojourn. In his fall a bright star has been thrust from its orbit in the moral heavens." J. C. Owens, then at Uniontown, Md., March 13, 1861, spoke thus of his first acquaintance with Winebrenner and the impressions received in social conversa- tion: "I soon found that I had met with a gentleman, and as such few could excel him. In company he was polite, and remarkably agreeable. No one could remain long with him, or be in his company, without learning something profitable. He was free from trifiing in conversation, or with the feelings of those with whom he associated. His tone of voice, his pleasant countenance and his dignified physical structure gave weight and infiuence to his character upon the minds of those who heard him. I also learned that he was not only a workman of no ordinary skill, and as well a gentleman; but a clear and well qualified debater. In these respects he had but few equals in the Church or in the nation." One of his erstwhile friends, and alleged detractors, suggested at the time of his death that a common funeral dirge be chanted at all the Elderships, whose ses- sions were approaching. There would have been an impressiveness about such an epicedium which would have appealed strongly to the imagination; but it could not be arranged for. But what approached it at least in spirit was the spon- taneous symposium of sentiment developed and revealed at the sessions of quite nearly all the Elderships. Yet there was no concert of action, as the first Elder- ship met eighteen days after Winebrenner fell asleep. It was the East Ohio. On the second day, in the afternoon, a motion prevailed, that "Elder G. U. Hani be requested to deliver before this body this evening a discourse on the life, labors and death of our esteemed and venerable Bro. AVinebrenner." This he did, using Acts viii. 2 as his text, to a "congregation large, attentive, solemn and weeping." In the resolutions the Eldership spoke of "the vast circle of devoted friends" from the midst of v/hich Winebrenner was called; of "his ministerial career as a re- former, evangelist and Christian," in which capacities he "has ever shone as a star In the clerical constellation of his age with unsurpassed brilliancy and luster." It 140 History or the Churches of God was recommended that a funeral sermon be preached in every church of the Elder- ship. The West Ohio Eldership met on Wednesday, October 15th, and on Tuesday afternoon appointed Thomas Hickemell "to preach to-night on the death of EUler Winebreimer." He "preached a solemn and impressive sermon from II. Tim. iv. 7. The Eldership spoke sadly of "the mysterious providence which removed our ven- erable and beloved Bro. Winebreimer;" that "a great man has fallen; one who possessed a strong, deep, clear, original and well-cultivated mind, and a graceful, gen.erous and noble spirit. In preaching, his style, arrangement and manner of delivery were peculiarly his own. His easy, unaffected manner, always accom- panied with great simplicity, and his warm, gushing heart, overflowing with kind feeling, did not fail to secure the love of those by whom he was surrounded." The Southern Illinois and Indiana Eldership met October 22nd. It expressed the deep sense of the loss sustained by "the death of our beloved and much esteemed Bro. John Winebrenner," and "deeply sympathize with the brotherhood in our common bereavement." On the 29th of October the Indiana Eldership convened. John Martin was "appointed to preach a sermon on the death of Elder J. Winebrenner, and delivered an impressive discourse from Gen. xlix. .53." In resolutions the Eldership com- mended Winebi-enner's "labors, so untiring and successful," which "will ever be cherished in the memory of multitudes." By a regretable oversight, the Illinois Eldership, which convened October 3rd, had "not a line, or a sentence, or a syllable; no, not so much as even an allusion in the remotest degree," in its Journal, of the venerable and lamented Elder John Winebrenner. But the omission was explained as entirely undesigned; that the Eldership was in no sense "insensible to the great and irreparable loss the Church has sustained," and that it was the intention to take "suitable action with regard to a subject of so much moment to the Church as that of the death of our much lamented Father W'inebrenner." "It was certainly the intention, as well as the expectation, of the Eldership to have added their testimony to the well-known virtues and high moral and religious worth to which our lamented brother at- tained in this life." In the morning session of the first day, October 23rd, the West Pennsylvania. Eldership appointed S. S. Richmond "to deliver a funeral discourse on the life and death of Elder Winebrenner." This was done on Friday evening, from Rev. xiv. 13. In resolutions adopted after the sermon, Winebrenner is characterized as "our venerable and much beloved brother and father in Israel," in whose death "the Church has lost an able counsellor, the Bible a faithful advocate, the world a great reformer and the community a worthy man." The East Pennsylvania Eldership held its session at Bainbridge, beginning on Wednesday a. m., November 8th. The preaching of the opening sermon fell to the lot of the life long friend and associate of Winebrenner, William McFadden, in place of Winebrenner, appointed to that office by resolution in 1859. The Elder- ship was orphaned, and sat in mourning. A special committee on obituaries was appointed, consisting of Swartz, Thomas and Mackey, than whom none knew AV^ine- brenner better, nor appreciated him more highly. The Committee feelingly spoke of "our much honored and venerated brother. Elder John Winebrenner; that in this afflicted bereavement the Church of God of the East Pennsylvania Eldership has lost the most honored and useful instrument in the hands of God in the or- ganization and establishment of said Church; that by the sterling character and success of his ministry he has associated his name with the most noted and ac- knowledged reformers of modern times." Mackey preached an extempore sermon, from Luke ii. 29, 30, on Winebrenner, which, by request of the Eldership, was written out and published in The Advocate. He testified that "few knew Wine- brenner better in life than myself, and then added: "And throughout this long acquaintance of over thirty years, I may truly say, I know not one solitary act of his which in my estimation deprived me of confidence in his Christian character. He was a close, impressive, sound reasoner. generally methodical yet spiritual in his ministrations; great solemnity pervaded his efforts, and as a consequence deep and lasting impressions were made upon the audiences he addressed." The Iowa Eldership, immediately after organization on the third Monday morning of October, "appointed A. Megrew. A. McCormick and J. Huff a committee to draft resolutions expressive of the sympathy of this body relative to the death of Elder John Winebrenner." The Committee thereupon reported, speaking of General History 141 the deceased as "one who has long adorned the doctrine of his profession as a faithful minister, a reformer and as a devoted Christian, ever laboring vi^ith an untiring zeal to vindicate and spread the principles of the Bible, and was the hum- ble and highly honored instrument under God in the conversion of many; believ- ing him to have been one among the brightest stars that has ever adorned the min- isterial constellation of his day." The grave holds his mortal tenement of clay .till the resurrection of the just. But he being dead yet speaketh. There is a glorification through death I Le Sage was right when he said: "Their deeds alone can praise them." And no other praise is of good effect where great names are concerned. And it needs but the simple story of his deeds, faithfully recorded, to sustain the glory of John Wine- brenner. CHAPTER XII. 1865—1870. THE first year of this period has ever been regarded as one of the most memor- able years of American history. The events which give it this distinction were of a character deeply to concern the Churches and Christian people, and can not be separated from their corporate life. "General Sherman's march of three hundred miles directly through an insurgent country," "the most remark- able feature in the military operations of the year," says Lincoln, had culminated at Savannah, Georgia, with entire success, and "with an eclat indeed which startled Europe as well as America." He was marching northward, driving the Confeder- ate army before him. Grant was meanwhile tightening his hold on Richmond and on the army of General Itee. In the southwest the military power of the Confed- eracy had been effectually destroyed by General Thomas. The country was excited to breathless expectation, and the Christian people who for four years had not ceased to pray for the triumph of right and justice began at last to see the fore- gleams of a complete answer to their prayers. On April 9, 1865, E. M. Stanton, Secretary of War, announced the surrender of Lee, and ordered a "salute of two hundred guns in commemoration" thereof. The surrender of Johnston speedily followed. In large head-lines even The Church Advocate proclaimed, "The War Over!" "Thanks be to God!" In many and various ways the end of the war af- fected the Churches. While events of the most momentous character were thus transpiring on the bloody fields of war, other scenes of equal significance were enacting in the halls of legislation. Maryland had taken the matter of the solution of the slavery ques- tion, which had agitated and rent Churches for years, under her own control, and deliberately abolished the institution. President Lincoln knew that in the Con- federate States and some other Border States its abolition depended upon the validity of his Proclamation of Emancipation. He would never retract or modify said document; but what the Supreme Court might do was an unsolved problem. In his Message to Congress he made an effective plea for the adoption of the Thirteenth Amendment to the Constitution. January 6, 186.5, this Amendment was brought before the House of Representatives, and on January 31st it was adopted by a vote of 119 yeas and .56 nays. Having been adopted by the Senate, it was at once submitted to the States, and in less than eleven months after Con- gress had spoken the Secretary of State announced that the Amendment had been ratified by the Legislatures of twenty-seven States, and was a part of the Constitu- tion. Slavery in the United States was dead! April 15, 1865, "a crime without a name" was perpetrated in Washington, D. C. Lincoln was a martyr! The idol of the Christian people and Churches of the loyal States was shattered by the assassin's bullet. It was startling and terri- ble news to the country, as it was to the world. If hero-worship is not approved by the enlightened Christian conscience, the apotheosis of Lincoln is an exception. President Johnson directed that Thursday, June 1st, "be observed as a day of humiliation and mourning." ^t the Eldership in the Fall of 1865, instead of resolutions on the war and slavery, eloquent tributes of praise were recorded with earnest unanimity, recognizing in the martyred President "the worthy type of the characteristic virtues that should distinguish the Ruler of a free people, and that T42 History of the Churches of God we shall ever cherish his memory and embalm his name in the warmest affections of our hearts as a special gift of Providence to the Nation in the darkest period of its eventful history." Looking back over the year 1865, on December 28th, Thomas said editorially: "O, what a year was 1865! How big with interest! How momentous in fixing the destiny of our own, and perhaps all the nations of the earth! The year 1865 has been a glorious, as well as a sad, year." And the "New York Observer": "While the present generation lives, and in the traditions of generations yet to come, the year now closing will be Annus Memorabilis, the memorable year of our country's history." But while the material of war, the swords and the spears, were being con- verted into the implements of husbandry, and "wars without" ceased, and "The bright day long seen afar, sublime, Bent now from heaven in final, full-orbed peace," in the Church and Elderships there was much controversy. Psychological reasons there doubtless are why contentions and disputations in Churches are both cause and effect; but in this case it is a question the answer to which may be held in suspense. But to contend earnestly for the faith delivered to a Church, even in public debate, while perhaps not profitable, may indicate a condition of vigorous health and delicious harmony in the body. This is illustrated in the champion disputant of the 'Disciples of Christ," A. Campbell, who died on March 4, 1866. He held five public debates from 1820 to 1843, in which he defended the faith of the "Christian Church." He was Winebi-enner's senior by eleven years, and out- lived him six years. B. Ober, however, had a number more public debates than Campbell. One at Proctor, in West Virginia, in 1851, has already been noticed. In Texas he had several of a semi-political character, but somewhat informal. His second debate of a religious nature was in 1865, with a Mr. Polly, of the Disciple Church, on Feet-washing; Title of the Church, and Design of Baptism, all three specialties with the ministers of the Disciple Church. This was held in Fannin county, Texas. Sometime later he discussed the same subjects with Clark Braden, a trained disputant, in Hunt county, Texas. In 1884, after his removal to Arkan- sas he encountered a Mr. Randolph, also of the Disciple Church, and debated the same questions, at Uniontown, Ark. Returning to Hunt county, Texas, in 1884, he joined issue the same year with a Methodist minister by the name of Landreth. on the same subjects. In McKinney county, Texas, in 1884, he tried conclusions with another minister of the Disciple Church on the old issues. But at Paris, Texas, in a debate with Mi-. Porter, Methodist, infant baptism and immersion were the propositions. Had a discussion of Feet-washing as a divine ordinance, in The Advocate, by J. S. Stamm, in 1866, and between Stamm and C. H. Forney the same year, been taken at its full value as proof that Stamm had renounced the ordinance, possibly the history of Centralia College could be differently written. When Principal of said institution he came out more positively against the ordinance, and finally re- signed his position and membership in the Church. A pleasant and interesting debate was held in Franklin Hall, Mechanicsburg, Pa., between A. Swartz, of the Church of God, and Rev. Dudley Downs, of the Christian Church. The proposition, which Downs affirmed and Swaitz denied, was: "Baptism is essential to the remission of sins." Each disputant made four speeches. "A pretty full report of the speeches was furnished for the columns of The Advocate by the Junior Editor." The two evenings of May 7 and 8, 1867, were devoted to the discussion. In strong, deliberate, logical arguments Swartz dissected the positions attempted to be maintained by his opponent. The burden of proof rested not with him, and so Swartz had less opportunity to exercise his special talent for analytical discussion. Yet he realized that before a popular as- sembly he could not, for the sake of his cause, limit himself to the negative; and so he also advanced eight arguments in proof of the correlative to the proposition under discussion, which Downs did not undertake to meet. Of the published re- port of the debate Mr. Downs said: "The report I take to be a fair and honest one." August 18 and 19, 1869. a public debate was held at Wesley, Venango county. Pa., between Elder J. M. Domer, of the Church of God, and Rev. Thomas Graham, of the M. E. Church. The proposition submitted by Graham and accepted by Domer was in the form of a question: "Did Christ institute feet-washing as a permanent ordinance of the New Testament Church?" Domer was comparatively General History 143 a young man, aged about thirty-eight years. His opponent was his senior by not less than twenty years. Domer had been in the ministry some twelve years; Gra- ham probably forty. Domer in his manner was. very deliberate, calm and grave; Graham was of an excitable temperament. Domer's language was eminently chaste, smooth and aptly expressive, delivered with a well-modulated voice; Gra- ham, as a result of over-taxing his voice in preaching, spoke in more rasping tones, and in a rather high key. Domer was a good, logical reasoner; Graham, though .reasonably well versed in logical forms and terminology, was often seriously at fault in his reasoning processes. This was the first debate in which "humility" as an element in the ordinance of feet-washing was discarded, and "humiliation" substituted. Domer gave these elements: 1. Divine origin. 2. Recognized subjects. 3. Object or design. 4. Must relate to the worship of God. Gra- ham gave the elements somewhat differently, specifically insisting that every or- dinance must be "commemorative," in proof of which he cited Winebrenner. And that the thing commemorated must be a historical fact, like the death of Christ. A. Swartz. It was a critical point in the debate; but when Domer caught the full significance of the flank movement he turned his guns with tremendous force against Graham. Accepting Graham's elements, he portrayed in eloquent terms the historic fact of the "humiliation" of Christ, as significant and essential as his death, and declared that to be the monumental fact which we insist ii commemorated in the washing of the saints' feet. Graham failed to reform his lines after this masterly stroke of dialectic strategy. Besides "the Junior Editor," who published a full report of the debate, there were present of the ministers of the Church of God, P. Loucks, A. C. Raysor and Heni-y Rarkey. The conduct of some of Graham's friends in re- peatedly leaving the house during Domer's speeches indicated lack of refinement in manners and charity of spirit. But their deportment was better than when years before, in the same locality, a debate was conducted between G. U, Harn and Rev. Keller, also of the M. E. Church. In view of the radical antagonism between the Christian Church and the Church of God on the design of baptism, as developed in the Ober, Swailz and other debates, and in many published articles, the futility of efforts at union be- 144 History of the Churches of God tween the two bodies is self-evident. Yet "A Disciple" in December, 1865, ad- dressed a letter through The Advocate to the Church of God, in which he "asked and desired to have answered the following important question: "What is to hinder the union of the people known as the Church of God and those known as Disciples of Christ?" He gave five points of agreement. But the proposition seemed so clearly inadmissible as a practical question, that though "A Disciple" suggested that delegates attend the next General Eldership to discuss it, it had not vitality enough to survive the Winter. A spirit of disputation was rather widespread at this time. A large number and variety of theological and practical questions were discussed on both sides in The Advocate. Objection manifested itself at times in strong terms, perhaps not so much to the proper elaboration by arguments of the subjects treated of, as to the discursive, diffuse, non-consequential character of many of the articles. And yet more, to the absence of that restraint which holds disputants in check in a public discussion. Personalities revealing an ungracious and virulent spirit were J. M. Doiner, not uncommon. As has been frankly said: "We have seen many on their getting warm becoming rude and shooting one another," instead of contending for or against propositions. Good humor is the best lubricator in a debate, as it is a strong preservative of peace and tranquillity. Not only was the spirit of the con- troversial articles distasteful, but the effect was feared. "What is the use of preaching union when we are not united ourselves?" "Can not brethren hold in with their peculiar notions?" "Must everything be given to the public in which we are divided?" "I am actually ashamed sometimes to let our sectarian neigh- bors see and read The Advocate." Such were the sentiments expressed relative to these controversies. But some of these contentions scarcely concealed impending schisms, and also helped to widen them. This is true relative to questions of co-operation which were matters both of discussion and of official action. Will Winebrenner's dying message lose its charm — "Tell the brethren to stick together"? Radical differ- ences of opinion developed from 1865 to 1870 on matters of Church Polity. They centered on two points — -The Itinerancy; and, the Authority of Elderships. A few ministers serving stations, both East and West, contended not only on abandoning the itinerancy, but replacing it with the call system. Several churches carried this theory to the extent of refusing to receive ministers not previously called by them. The act of appointing them by the Eldership was only a ratification, not i General History 145 only in form but in fact, of the previous choice by the church. The discussion at several points threatened to end in insubordination and church independency. The claim to the right to discipline a church on account of any want of co-operation vi^as treated with disrespect. "To your tents, O Israel!" was heard from a few places, the significance of which could not be misunderstood. Men held their breath, wondering how soon the rumblings of the earthquake would be heard! The discussion widened, taking in the relations of churches to the Eldership, church autonomy, and all the kindred issues. Official censure was resorted to by Standing Committees and Elderships, which in the severity of their terms and the extreme authority assumed served rather still further to inflame the already over- wrought passions than to restore quietude and foster a spirit of submission. But the equivocal action of the General Eldership in 1869 gave evidence that so far as the Itinerancy being fundamental to our plan of co-operation, it was not generally so accepted when it included the time-limit. Strong men like Thomas, Swartz and scores of others with pen and voice defended the Polity of the Church, the author- ity of Elderships, the right of government and the principle of subordination of the less to the greater, until we reach the corporate unity of the Church in the General Eldership. Yet in some respects the discussion resulted in changing the tendencies toward irresponsible power and undue centralization. It also cleared the atmosphere in that the principles of co-operative action were set forth in clearer light. But it was characterized with considerable rancor and virulence, which are seeds never yielding good fruit. If, like the Methodist Church, the Church of God did not have lay representation this agitation could have been turned to good account to secure it. But where laymen, representatives of the churches, have equal rights in the deliberative assemblies, all questions of admin- istration should be more easy of satisfactory settlement. The danger to a small body of people in such a spirit of revolt and reform is seen in the schisms, or secessions, in the Methodist Episcopal Church during its history. It was after long and at times acrimonious discussion and agitation that in 1869 the victory for lay representation was won. But the power of the episcopacy was not dimin- ished, so far at least as the form is concerjied. Meanwhile five protesting parties withdrew from the Church and organized independent denominations. The "Re- publican Methodists," because of the power of the Bishops in appointing preachers. The "Methodist Protestant Church," because of "the unlimited legislative, execu- tive and judicial power vested in the episcopacy and the ministry, to the exclusion of the lay members." The "Wesleyan Methodist Connection," to form "a republi- can form of government, in which a majority should rule and the laity have equal rights." The "Free Methodist Church," whose fundamental principle was that "laymen on credentials of proper election, including women, shall be admitted to the District, Annual and General Conferences." And the "Congregational Metho- dist Church," which insisted on a more democratic government, to the elimination of the episcopacy and the itinerancy. And as a sixth and later movement of like character, the "New Congregational Methodist Church," whose main object was to secure the entire parity of the ministry and the exclusion of the episcopacy. In the Church of God the form of the protest differed; the principle was similar; and, if not wisely controlled, could have been disastrous. Discussions were often started by the asking of questions. In this wise the question of the observance of the Jewish Sabbath was introduced in February, 1865, and was continued until December, 1866, participated in by A. W. Reeder, who inquired by what authority and by whom the day was changed. Oliver Hoflfer answered by denying that there was any scriptural authority for the change, and hence Christians should observe the seventh-day Sabbath. A. Swartz replied, and was in turn antagonized by R. H. Bolton and Oliver. Swartz contended that the Jewish Sabbath was local; that it passed away with the coming in of the gospel dispensation, which is general, and that object and design of the two institutions were different. The discussion was in good spirit, but Thomas nevertheless put up the bars in order to end the controversy. The Church being so generally com- mitted to the Lord's day, there was some impatience over a long drawn out dis- cussion which was not likely to change a single mind, and so the Editor thought it was doing "injustice to our readers" to permit its continuance. Beginning in April, 1865, and ending in December, 1866, the question of the relation of baptism to salvation was almost continuously debated. After it had been in progress for three months, and himself being one of the leading disputants, Thomas somewhat apologetically stated that "it has not been introduced into our C. H. 6* 146 History of the Churches of God columns by our own choice or election, and both have assumed proportions, in words at least and repetitions, that make us rather regret that we have suffered them in at all," including "the discussion on the Sabbath question." Like the latter, the debate on baptism in its relation to salvation was begun by a question submitted by AV. P to the Editor: "Does the Church teach that baptism is essential to salvation?" Thomas answered in a guarded, qualified manner, after a careful definition of "essential," that the Church did not teach thus. "Veritas" affirmed in opposition that "baptism is for the remission of the sins of a penitent believer." A bad name fastened upon a doctrine is with many a strong argument against it. Thomas was not a stranger to the arts of a controversialist, and he at once headed his reply to "Veritas," "Baptismal Regeneration," and adhered to it to the end. For some four months these two disputants entertained the readers with long articles antagonistic to each other. In December, 1866, R. H. Bolton struck at the heart of the question as argued from the Disciple view-point, and inquired through The Advocate of C. H. Forney, the Assistant Editor, whether "the preposition 'for' in Matt. xxvi. 28 and Acts ii. 38, means the same in both cases." The answer was wholly philological, and the conclusion drawn was against the position that baptism in any sense is the cause or condition of the re- mission of sins, or that remission of sins is the effect or result of baptism. In 1868 the subject was again brought forward by a question to the Editor by P. Curtis, in which his position as against admitting persons to church fellowship before bap- tism was revealed. Thomas at once turned this question so as to give it a clear allusion to the former question, and so answered at length, that "baptism is neither a condition of salvation, nor of church membership." To this answer J. L. Cramer objected by quoting the old texts which he claimed teach that "baptism in every case is connected with remission of sins." This reiteration of what to Thomas was an exploded theory made him impatient, and he replied somewhat hotly, that "no one but a perverted disciple of A. Campbell would assume that the texts quoted mean baptismal remission of sins, or baptismal regeneration." These earlier controversies were frequently besprinkled with lancinating terms; but would it not be an indignity to such noble souls to assume that these things, pro- ceeded from other than pure and upright motives and a holy jealousy for the truth? Though Thomas disclaimed all intentions of "invoking or provoking a contro- versy on the subject of Calvinism," an editorial on "Calvinism" in June, 1865, did that very thing. There was a revelation of some contention on the subject, "es- pecially in the bounds of the East Ohio Eldership;" a statement that letters on the subject had been received, and a hint touching the zeal of new converts to a faith. Indeed already in May the spark which can start a conflagration was dropped by "Quilibet," in referring to the reasons why there "was no revival at Sugar Creek, Ohio, during the last meeting," and wondered whether it was not "too much Calvinism in the pulpit." At once J. F. Shock, Illinois, took up the Calvinistic point of final perseverance. H. L. Soule entered the arena of debate in a series of controversial questions addressed to A. H. Long, intended to affirm the doctrine Shock had advanced. But this socratic method seldom misleads the experienced theologian, and Long calmly replied in denial of the conclusions Soule meant to force on him. But the most elaborate defense of this doctrine was un- dertaken by B. F. Beck in his opening sermon at the East Pennsylvania Eldership in October, 1864, but withheld from publication until September 28, 1865. Thomas stated that "for prudential reasons this sermon was not published at the usual time, and we had hoped the good brother would have reserved it for his own private benefit, and not urge its publication in The Advocate." He further declares that "there were but few who heard the sermon but deeply deplored his [Beck's] imprudent and unwise course in stepping aside from the usual courtesies of the ministry, and preach a doctrine that he knew was repugnant to the feelings, and in opposition to the views, of nine-tenths, if not ninety-nine hundredths of his hearers, and this, too, as a representative sermon." He then in characteristic manner repudiated the doctrine of the sermon. He felt so chagrined that he declared he "shall propose and advocate hereafter a scrutiny of every Eldership sermon authorized to be delivered before the body prior to its publication." The East Ohio Eldership by resolutions condemned the preaching in its pulpits of "doc- trines strongly tinctured with Calvinism," and by name referred to Beck's sermon as "containing doctrine antagonistic to the teachings of the Bible and contrary to the principles of the Church of God." Geneeal History 147 Less prolix discussions were occupied with such doctrines as the divine call to the ministry, rebaptism, promiscuous sitting in the house of God, lay preaching and revival methods; but along with the support of the ministry, dancing and other amusements, pastoral visitation, reading sermons, the door into the church, close Communion, the second advent, non-resistance and other minor questions they took up in the aggregate considerable time and space. The doctrine of human depravity was more elaborately debated. R. H. Bolton began it in Feb- ruary, 1866, defining it as "corruption of nature," or a "vitiated state of the mind and heart," and as being "wholly corrupt in all the faculties of soul and body.'*^ It is "total and hereditary," involving the idea of original sin. This he contro- verted in several strong articles. With the issue containing the first one the Editor apologized, under the head "Apologetic," for publishing it "without con- siderably modifying it before it went out to the public," and characterized it thus: "Just before going to press we got hold of the proof, and detected our very ortho- dox brother riding over the gospel turf on an old heterodox horse, beautifully caparisoned with conjugated verbs, comparative and qualifying adjectives with hyperbole mountings shining in great splendor, but still discover the same old gray rode by Arians, Socinians, Unitarians, Fniversalists and errorists of almost every hue for many years and even centuries." Besides ordering, as did the colored preacher another errorist, to "get off that horse," there was but little in the way of argument in "Apologetic." After a delay of two months Bolton turned on Thomas, and renewed the discussion. He insisted that so far as the ministers of the Church were then concerned "a majority, together with nearly the entire brotherhood in Ohio, Indiana and Illinois dissent from your views." The dis- cussion was thus begun afresh between these two disputants, and continued from April to October. Mackey agreed with Thomas, and contributed several clear and convincing articles, in which he "defended the scriptural view of the subject.'" G. W. Wilson came to the help of Bolton, while Swai-tz contributed a remarkable analysis of "Man's Natural Condition" which strongly favored the view taken by Thomas. It seemed to have been Thomas's prerogative to act, like Oliver Crom- well as "Lord Protector" of the faith, so that quite generally when a contributor advanced, or defended, views which he did not regard as in harmony with the orthodox sentiments of the Church the same issue, or the following one, would con- tain an editorial on the subject. In this way a discussion of the relation of meta- physics and theology began between the Editor (Thomas) and the Assistant Editor (Forney) in 1868. And yet in answer to a question by Soule, as to whether the Church teaches "that in the resurrection the material body shall be raised up," he said: "As long as Brother Soule and others are resolved that no published declaration by authority shall be made as to the faith of the Church, it is in vain to ask us, or any one else, what is the doctrine of the Church on the resurrection, or on any other subject." Thus originated the discussion of the question of Creeds, which for several years occasionally occupied considerable space. Thomas always insisted that "the Holy Scriptures are our guide," and so- no one can "harmonize these two principles — the Bible is all-sufficient; humaa Creeds are essential." But it was not so much what is commonly called a CreecS that was advocated, as a compilation of doctrines the Church taught. To ascer- tain on what points of doctrine the East Pennsylvania Eldership had declared' itself, a committee, consisting of Thomas, Swartz and Forney, was appointed in October, 1867, "to examine all the records of this body, and report" the same. This report was published in May, 1868, but most of the "points" reported are not strictly doctrinal. In July, 1865, C. C Marston, Iowa, started a discussion of Sanctification by- asking publicly A, Swartz: "1. Can man have the privilege of being wholly sancti- fied from sin? 2. When a man is sanctified is there any possibility of that man be- coming a castaway?" Swartz was diplomatic, and confined Himself to the etymological meaning of "sanctify," as a setting apart, which "does not imply moral quality," and that all moral states must be voluntary. But this was only the forerunner of a controversy which raged in revival Churches for several years. It had its origin in the Methodistic bodies, where by 1868 it had developed such' proportions that "Holiness Camp-meetings" were held and periodicals sprung into existence. Church members, like penitents, came to the altar, seeking "entire sanctification," and "the fulness of salvation," or "entire cleansing from sin." While the churches of God were less agitated with this doctrine, here and there a minister and some laymen accepted the theory and professed the experience. 148 History of the Chukcmks of God It became a subject for discussion to a considerable extent in 1868-9. The "Holi- ness Camp-meeting" of the Methodist Church, held at Manheim, Lancaster county, Pa., furnished the text for an editorial by the Assistant Editor on "Methodist Sanctification," in which not the doctrine of sanctiflcation, but the Methodist theory was entirely repudiated. It was followed by an editorial by the Editor a week later, in which the Methodist theory was declared not to be in accord with Scripture. These editorials reflected the prevailing faith of the Church. A. H. Long, P. LoTicks, A. Swai-tz, and others wrote on the subject, expressing the same views. But while Swaitz held views in opposition to the Methodistic sanctification, Thomas objected to his "fundamental principles," and so a discussion between these two strong men on a side issue continued two months. After the death of Kditor Thomas, in December, Editor Forney resumed the discussion, in which he took the position that "essentially the work of sanctification takes place in con- version, or when a man is born again;" that "it is extended and intensified as life progresses," and that it is "perfected in the ratio of man's natural perfection of mind and spirit." Mackey was interrogated by Bolton, and asked what the Bible doctrine of Sanctification is. In his answer he endorsed Swartz and Foniey, and further defined sanctification as "a dedication to God, and refers to a state, condi- tion or employed vocation, and seldom, if ever, in the Old Testament to a special or particular moral quality." The question of Eldership titles, or the singular or plural form of the word "Church," was more one of action during this period than of public discussion. There was a gradual falling back on the original title — "Eldership of the Church of God." Thus in 1865 four Elderships held to the new form — "Eldership of the Churches of God." But in 1867-1869, there was only one. The introduction of choirs and instrumental music created considerable fric- tion in churches, and brought this question to the front for more or less con- troversy. "\Veishanii>el, in February, 1868, defended both, insisting that there is nothing "linscriptural in church choirs in themselves;" but he would have "the main part of the choir, including the leader, to be true worshipers of God." And he could "find just as little Scripture argument against instrumental music. That there was both choir singing and instrumental music in the Temple at Jerusalem, by divine appointment, is evident." Swartz argued against instrumental music on the ground that it is not an ordinance under the New Testament dispensation, and that it is a dangerous principle to assume that it is right to do a thing because it is not forbidden; and that "instrumental music is not mentioned as being used in the primitive churches." He was followed by "Kay," who favored instrumental music on authority of the Old Testament. Foniey recast Swartz's article, and made it an argument against building "houses of worship" by simply substituting **hoiises of worship" for "instrumental music," and thus republished the whole article. W. O. Owen made a direct attack on Swartz's position, that instrumental music should not be used on the ground that the New Testament is silent on the subject. Swartz replied to his two antagonists in vigorous terms. Mackey took the same position that Swartz had so ably defended. Thus the discussion con- tinued for three months, when the Editor announced that "No reply. . . .from any quarter will receive attention." Among the last controversial editorials Thomas published was a defense of feet-washing as an ordinance against an attack upon it by the editor of the "Evan- gelical Messenger." But while thus defending the institution, the brethren were disputing between themselves on the matter of its private observance, separate from the Communion. A few advocated this practice, and the charge was made that "'some of our infiuential brethren are advocating a separation of feet-wash- ing from the Lord's Supper." But they did not do so publicly. The suggestion brought out strong opposition against such a practice, as it would put asunder that which Christ joined together, and that it would be only the first step toward the non-practice of the former ordinance. "Do Souls Sleep?" was discussed by M. S. Newcomer in 1868, as against sundry persons who advocated this error in Illinois and one or two other Elderships. He attacked it as "a growing phase of popular error." Thomas ably defended the "conscious existence of the soul after death" as a dogma conclusively settled by the Savior. He also answered a question by "Methetes," as to whether belief in the unconscious state of the dead should not be made a bar to church member- ship, as well as ground for exclusion from the ministry. The answer was some- what equivocal, as "a man's heart may be better than his head." Editor Forney, General History 149 in December, 1869, was asked to decide whether the doctrine of soul-sleeping is not "a heresy," and its advocates "heretics according to the Bible meaning of the word." C. C. Marston attacked the soul-sleeping theory as "materialism," and charged that it militates seriously against true piety. Minor sporadic discussions characterized this entire period. These were' often a defense of old views and practices as against agitators who were vastly in the minority. It was thus insisted upon that the term "church of God" should' not be applied to the house of worship, nor "bethel" to the church. The con- version of children became a live issue by reason of the work of E. M. Long among children, and the holding in a few instances of "Sunday-school protracted meet- ings." It developed that these dissenters were in many instances of the class which is composed of persons with an "ingrowing conscience," or who were righteous overmuch. It was with impatience that their views were discussed, sometimes the disputants developing intemperate heats of passion. The ministers who defended the "old landmarks" showed no lack of mental grasp, nor of cour- age in all their encounters with keen-witted and aggressive enemies in or out of the Church. Any thing new was viewed with suspicion, and a reluctant and partial hospitality of thought was granted its advocates. It can not truthfully be inferred, however, that the period was throughout predominantly controversial, and without spiritual activity. It is true that after the war came the demoralizing influences incident to a post bellum period. "Gross immorality, crime, luxury, extravagance, reckless pecuniary ventures, intemper- ance, etc., characterized the period." Yet the war had taught some wholesome religious lessons. The conditions prevailing also forced on the attention of Churches the need of greater activity, which soon resulted in a new impulse of spiritual life and power in large areas. Revivals of religion became more com- mon, and at times were conducted on larger scales than for a decade. Spirituality became better sustained and piety less spasmodic. The lay activity of the churches again began to grow, fostered and sustained by the Young Men's Chris- tian Association introduced before the war. Reviewing the year preceding May 1, 1866, Editor Thomas says: "The aggressive movements of the Church have been more successful than perhaps in any former year. The revival news from all parts of our work published in this volume makes it a most invaluable record." And Mackey, in February, 1866, says, "the cheering news of the many revivals from various localities of the Church are truly encouraging." These revival meet- ings continued late into the Spring and began again early in the Fall of 1866. Reports of conversions and ingatherings came from every Eldership, and from a majority of the churches. Humiliation, fasting and special prayer, with supreme reliance on divine power, were urged as necessary to a true revival. Similar re- ports came in during the Winter of 1866-7, so that late in December, 1866, Thomas said: "The news from many fields of labor of our brethren is quite cheering. The Lord in great mercy still inclines his ear and accepts the feeble petitions of his children, and in answer thereto is pouring out the spirit of grace and supplica- tion upon sinners and wanderers from home." And on January 10, 1867: "The news from various parts of our work at present is most gratifying and cheering. The revival influence in many of the churches of God is more than ordinarily prevalent." In various places these meetings were still in progress at the end of May. With some decrease in power the work continued during the Winters of 1867. 1868 and 1869. With the approach of the camp-meeting season in 1865 Thoma.s said that "it would appear from the profound silence observed upon the subject that the old camp-meeting fervor and spirit have almost entirely died out among our breth- ren." Ross apprehended the same, and criticised camp-meetings as more recently conducted, attributing the want of results to the manner and spirit in which these meetings are being held. B. F. Beck, who had charge of one, sought in ad- vance to meet the objections which were urged against them. But five camp- meetings were announced, one in Ohio, one in Maryland and three in East Penn- sylvania and German Elderships. The results so far as conversions were con- cerned were quite disappointing. In 1866 there were two camp-meetings held in Ohio, one in West Pennsyl- vania, one in Maryland, five in East Pennsylvania and one in the German Elder- ship. Few conversions were reported. In 1867 one camp-meeting was held in Iowa, one in Ohio, one in West Pennsylvania, one in Maryland, one in the German Eldership and six in East Pennsylvania. In 1867 Children's meetings were fre- "ISO History of thi: Churches of God quently held at a number of the camp-meetings, at which addresses were made and songs sung by the children. The importance of holding camp-meetings was again strongly urged in 1868 by Thomas, both as a sign of spiritual vitality and as a means of growth and progress in the divine life. In Ohio Oliver made a strenuous effort to awaken in- terest in these meetings. An "Eldership camp-meeting" was projected in East Pennsylvania, but was only partly successful. Iowa held one; Ohio, one; Mary- land, one; German Eldership, one, and East Pennsylvania, four. But four of these were reported, at which there were twenty-seven conversions. Camp-meet- ings had undergone a radical change. Originally the sole design was spiritual. As a rule they began on Monday and ended on Saturday. Conversions were- num- erous, and quite often the revival influence spread as the people returned to their different circuits, and the results were seen in the enlargement of the churches. Five camp-meetings were held in 1869. One of these was held in Louisa county, Iowa. It had been appointed by the Eldership in 1868 to be held in Benton county, and reappointed at the Extra Session, but was changed. It was earnestly com- mended to the ministers and churches by C. W. Evans, pastor. The Ohio Stand- ing Committee recommended that "one or two camp-meetings be held," but none was announced. One was held in West Pennsylvania; one in Maryland; one in East Pennsylvania. The disinclination to hold camp-meetings manifested itself among the Methodists, the United Brethren and the Evangelicals. At their inception Pentecostal meetings were considered of such merit as to "become a permanent institution. They were of such an excellent spirit that not only the local churches, but the Eldership, manifested eager interest in them. TBey encountered difficulties and obstacles. Could they survive them? In 1865 the Ohio Standing Committee appointed three; but only one was later announced and reported. One was held in East Pennsylvania. But in 1866 six were held, -one each in Maryland, East Pennsylvania, Iowa and Ohio, and two in Indiana. But an 1867 only one was held, in East Pennsylvania. In 1868 East Pennsylvania lield one; Ohio, three, and Illinois, one. Strong appeals were addressed by min- "Isters in the East to Elderships and churches West to hold these meetings. In 1869, two were held in Ohio; two, in Illinois; one, in Iowa, and one, in East Penn- ■sylvania. The present period was not only somewhat noted for academic and practical 'ra&scussions, but as well for constructive Church Extension work. The first sug- jgeslion to organize a Church Extension Society was made near the close of this g»Kriod, by A. G. McCoiTiiick, then of St. Louis, Mo. He advocated the starting of unissions in that city, in New Orleans, San Francisco, as well as in Chicago and ■piiiladelphia. The object of such a Society in the General Eldership he outlined "to 5be to set out the land and pre-occupy the ground in all our important towns