S J ^SSSSS^^SSSSSSSSS^^s .... ... .... . .... ..• ...... .... • •• • . • uy~u^tA . /-t^z^c<^^<^C^l^ John.!Bu:r7L3^Pa.blish*r, St.Zouw Mo. THE LIFE AND TIMES BENJAMIN FRANKLIN, —by- JOSEPH FRANKLIN, AND J. A. HEADINGTON. ST. LOUIS: JOHN BURNS, PUBLISHER, 1879, Entered according to Act of Congress in the year 1879, by JOHN BURNS, In the Office of the Librarian of Congress, at Washington, D. C. PREFACE. When it was announced that Benjamin Franklin was dead, letters of inquiry relating to his biography came to hand. It seems to have been generally agreed that I should be the author. All agree that he was a great reformer, a distinguished preacher, and a popular writer, whose memory should not be lost. Believing such a work was demanded and anxiously looked for by thousands of his friends and admirers, and in conformity to wishes repeat- edly expressed during the last years of his life, and the wishes of his surviving relations, the work was undertaken and is now submitted to the public. My father's constant labors in the field as an evangelist, his unremitting toil as a writer, in conducting a large weekly journal, and the numerous books and publications which he has given to the world, prevented him from leaving a journal of his life, labors and travels. This work has therefore been prepared with much labor and difficulty. A son attempting to write his father's biography would naturally incline to present his father in the most favor- able light. I have felt some delicacy lest I should mag- nify his virtues beyond degree and entirely overlook his faults. While it is not pretended that he was above all human weakness, it can not be expected that any biographer (much less a sou) should dwell upon the defects and foibles M84542 IV PREFACE. of his character. Our purpose has been to impress upon the mind of the reader such traits of his noble character as will tend to elevate mankind, and such virtues as are worthy of imitation. At the suggestion of some of our public men and best advisers, I have deemed it wise to associate with me in the work a competent helper in the person of Joel A. Headington, well known to the public as assistant editor of the American Christian Review, who was intimately associated with my father for many years, and hence is well qualified for his part of the work. The entire work has undergone his careful revision, and several of the chapters are written by him. The reader may be assured, therefore, that he is not invited to the perusal of a mere eulogy written by a fond son, but that he opens upon the pages of a fairly-written history. J. F. Contents of chapters. CHAPTER I. PAGE. Origin of the name Franklin.— Sir John Franklin.— Dr. Ben- jamin Franklin. — Ancestral lineage. — Joseph Franklin. — Settlement in Eastern Ohio. — Birth of Benjamin Frank- lin. — His Sister and Brothers. — Occupations of his Fat her. — Making Coffins. — A Superstition. — Amusements and In- cidents of the younger Franklins.— A Severe Test of Ben- jamin Franklin's Physical Strength. — His Vigor, Endurance and Skill.— His Father moves to Henry County, Indiana. — Benjamin at his Majority. — Secures a Farm. — Builds him a Log House in the Woods. — His Marriage. — The Frank- lins Practical Men — Benjamin's Habits of Youth Develop his Manhood. — Morals of his Parents. — His Mother Hope- ful, his Father Despondent. — Pioneer Employments.— A Mill. — Incident. — Influences Developing his Character. ... 1 CHAPTER II. Current Events. — Religious Subjects Discussed. — Influence of the Holy Spirit. — An Amusing Incident. — Denomination- alism of the Times. — Human Creeds.— Baptism for the Remission of Sins. — "A Race of Frogs." — Calvinism. — Universal ism. —Intolerant or Liberal. — Controversialism of the Pioneer Reformers. — Warning to a Preacher 16 CHAPTER III. Two Original and Independent Reformations in Virginia and Kentucky. — The Reformation in the West a Union of the other two. — The Campbells Expect Great Success.— Vir- ginia Reformers not Disposed to Sound out the Word. — An Experiment. — Mahoning Association. — Birth of the Evangelizing Spirit in the Association. — Walter Scott chosen as its Traveling Evangelist. — Sketch of Walter Scott. — Scott on his Mission. — Mourners' Bench and 1/ VI CONTENTS OF CHAPTERS. Chapter III.— Continued. page. Anxious Seat. — Baptism for the Remission of Sins. — Scott at New Lisbon, Ohio. — Baxter's Account of his Work at Lisbon. — Reformation in the Minds of Many at the same time. — William Amend. — Opposition of the Clergy. — Origin of Reformation in Kentucky. — Scott Joined by Thomas and Alexander Campbell, Joseph Gaston, Aylett Raines, Wm. Hayden and others. — Barton W. Stone. — Stone's Ordinal ion. — Accepts the Presbyterian Confession only so far as it is Consistent with the Word of God. — Becomes Pastor at Caneridge and Concord.— Reli- gious Excitement in Southern Kentucky and Tennes- see — James McGready. — Nervous Agitations and Catalep- tic Attacks. — The " Jerks " under Stone's Preaching. — Calvinists Awakened to the Use of Means.— A Preacher on Trial.— Five Preachers Protest.— Springfield Presbytery Dissolved. — The Bible Sufficient. — Christian Connection, — Newlights.— Reformation Extends Eastward and North- ward ; from Bethany and Eastern Ohio, Extends West- ward and Southward.— Union of the Two Wings. — Walter Scott Chosen Evangelist. — Difference between Stone and Campbell. — John T. Johnson and the Christian Messenger, — Union of Churches 27 CHAPTER IV. Sketch of Samuel Rogers. — Moves to Henry County, Indiana — Benjamin's Father and Mother Protestant Methodists. — His Father's Prejudice against Rogers attracts his Atten- tion. — Benjamin Sympathizes with Rogers, and asks, " Is it Right to Obey Christ t" — A Revival. — Conversion of Benjamin Franklin, his Wife and Brothers.— Conversion of his Father and Mother. — Joseph Franklin and John I. Rogers Obey the Gospel. — Interesting Sketch of the young Franklins and John I. Rogers. — Shouting Proclivities of Benjamin's Mother.— Sketch of the Franklins by John I. Rogers 45 CHAPTER V. An Effectual " Consecration to the Ministry."— Early Efforts &t Preaching,— Sk§tcjj g| John I^onglev.— Peftcient E4n- CONTENTS OF CHAPTERS. Vll Chapter V.— Continued. PAGE. cation. — Incidents. — Effort at Improvement. — Drilling on the Battle Field. — An Efficient Grammar School. — Sale of the Mill. — Debts and Poverty. — His First Debate. — In- clination to be a Travelling Evangelist. — Preaching with Daniel Franklin. — Residence at New Lisbon. — John Short- ridge and Samuel Hendricks. — Debate with G. W. Mc- Cune. — Residence at Bethel. — Hosea Tilson and Elihu Harlan. — Small Salary and no Salary.— Removes to Center- ville. — Sorrows and Deprivations of a Preacher's Wife. — Tribute to a Mother. — Evangelist vs. Pastor. — " Setting Churches in Order." — Discussion Without Strife 59 CHAPTER VI. Zeal of the Disciples to " Sound out the Word."— Power of the Press.— Periodicals Published in 1837 and 1847 — Daniel K. Winder.— The Reformer.— Benjamin Franklin Be- comes an Editor in 1845.— Character of his First Periodi- cals. — His Views. — Success. — Subjects Discussed. — A Pro- tracted Union Meeting. — Comparison of Former and Latter Days. — Singing. — Magnifying Existing Evils. — Tours to Kentucky and Michigan.— A Demand for his Ser- vices.— Example for Young Preachers. — " Place Hunting." — Sickness and Death in the Family.— Family Record. ... 76 CHAPTER VH. Enlargement ot the Reformer.— A Cheap Paper.— Editorial Forecast for Volume V. — Change of Name. — Removal to Milton.— Debate with Manford.— Pritchard and Terrell De- bate.— Somerville Debate. — " Can Christians gx> to War ?" — Samuel K. Hoshour. — Church of Christ in Centerville. — Educational Spirit and Enterpise.— Fairview Academy and Butler University. — Church Music. — " The Christian Psalmist." — Mr. Franklin's Interest in Congregational Singing. — The Gospel Proclamation. — Alexander Hall. — « Universalis™ Against Itself."— Union of The Gospel Proclamation and The Western Reformer. — Circulation of the Periodical.—" Emblem of a Christian Church."— Mr. HalFs Withdrawal,— " Tour to Ohio."— Debate with an "Anti-Means Baptist,"T--kiterary Advancement, M ... 102 Viii CONTENTS OF CHAPTERS. CHAPTER VIII. PAGE. Great Men and Great Names. — Alexander Campbell. — Charac- ter of the Early Reformers. — Co- laborers with Benjamin Franklin.— Cary Smith. — Founding of the Church at Har- rison, Ohio.— The " Battle of Whitewater."— Butler K. Smith— John P. Thompson.— He Joins the Reformation. — Rude Houses of Worship.— The Boundary Line Church. — The Leaven in Flatrock Church. —The "White Pilgrim." —John Longley.— Benjamin F. Reeve. — The Bible Test, as Applied by Him, and its Result. — Ben Davis Creek Church. — Jacob Daubenspeck. — John O'Kane. — Organization of the Indianapolis and Connersville Churches. — Ryland T. Brown. — Flatrock Association. The Four Radiating Points of the Reformation. — " Two Hundred Dollars a Year, Payable Chiefly in Produce." — Dr. Brown's Labors in connection with Benjamin Franklin 128 CHAPTER IX. The Reformation in Eastern Indiana.— The Light Radiating from this Centre.— George Campbell .—His Early Life and Religious Impressions.— From Universalism through Con- gregationalism into the Christian Church. — His Location at Harrison, Ohio, and Marriage. — His Labors at Oxford, • Ohio, and in Rush County, Ind. — His Instrumentality in Establishing the Northwestern Christian University. — Labors at Fulton, and in connection with the Christian Age.— His Removal to Illinois and Death.— His Personal Appearance. — Friendship for Young Men. — James M. Mathes.— JJisBirth an d Religious "K^nrp*'"" — stmo-o-ipg with Orthodox Dogmas. — The JNew Testament : He Reads, Believes, and determines to Obey. — " What am I, that I should withstand God?"— His Immersion by Elder Hen- derson.— Gospel Labors — A Student in Bloomington ^ University.— Four Thousand Persons Immersed.— His De- bates.— He starts the Christian Record — His Literary Labors.— Death of his Wife, and Second Marriage.— Mr. Mathes' Views of Sunday-schools.— John Wright.— Origin of Blue River Association.— The name " Baptist," dis- carded.— Success of Mr. Wright's Labors in Harmonizing CONTENTS OF CHAPTERS. i X Chapter IX.— Continued. page. Different Bodies of Christians.— Three Thousand Strike Hands in one day. — Beverly Vawter. — He Joins the Chris- tian Connection and Preaches Baptism for the Remission of Sins.— Spread of Mr. Campbell's Views.— Effect of the Reformation on the Baptist Churches. — Stirring Times in the History of Religion 150 CHAPTER X. Mr. Franklin's Persistence in Preaching. — Commendatory Inci- cidents, by James M. Mathes. — Mr. Franklin's First Visit to Cincinnati. — Incidents of the Tour.— Opens the Way for his Future. — An Unfortunate Marriage. — Protestant Unionist removed to Cincinnati and changed to Christian Age. — An Editorial "Tilt."— Logic and Intuition vs. Rhet- oric—Changes in the Ownership of the Age.— Partnership of Burnet & Franklin in the Age and the Reformer.— Re- moval to Hygeia.— Biographical Sketch of D. S. Burnet.— Comparison of the new Partners.— " Hygeia Female Athe- neum."— Suddenness of the New Arrangement.— Two Monthlies and one Weekly. — An Unprofitable Business. — Mr. Franklin Abandons his Interest in the Periodicals. — Specimens of Mr. Burnet's Compositions. — Unpleasant Social Condition of Mr. Franklin's Family at Hygeia. — Meeting at Mt. Healthy.— Mr. Franklin's " Co-Editors."— Formation of " The Societies."— A Strife for the Mastery. 169 CHAPTER XI. A " Musical Department " in the Reformer.— Sketch of A. D. Fillmore.— Mr. Franklin's Sermon on Predestination and The Foreknowledge of God.— Correspondence with Rev. James Matthews.— Propositions for the Carlisle Debate.— " Debate on Predestination."— Rise of Spiritualism in the " Rochester Knockings."— Advance of Spiritualism.— Mr. Franklin's Views.— " Solution of the Mysteries."— Jesse B. Ferguson.— Commanded by a Spirit from the Seventh Sphere not to see Mr. Campbell.— A Spirit not so far re- moved Commands his Attention. — Mr. Ferguson complains of Proscription.— Unjust Charge against Mr. Franklin. — X CONTENTS OE CHAPTERS. Chapter XI.— Continued. page. His Liberality to those who differed from him. — Further Changes in the Christian Age. — " Benjamin Franklin, Editor," again.— His Association with it a Necessity. — Editorial Independence. — Evangelical Tours. — Removal to Cincinnati.— Labors with the Clinton Street Church, and in Covington, Kentucky.— Financial Embarrassment. — Incidents.— Daylight Comes.— Relieved from Embarrass- ment, but never Rich 197 CHAPTER XII. Disciples at first a Unit Against " the Sects."— Reformation vs. Restoration. — Rise of Internal Disagreements. — Subjects on Which they Disagreed.— I. Congregational Inde- pendency.— The Campbells Exchange the Presbytery for the Association. — Red Stone and Mahoning Associations. — Opposition to the Association. — Its Dissolution. — An- nual Meetings. Lamentation over the Extinct Association. Caneridge Reformation on Ecclesiastical Organizations. — Formation and Early Dissolution of " Springfield Presby- tery." — Sentiments Expressed in the " Last Will and Tes- tament." — Union of the Disciples with the Christian Connection Accomplished Without a Formality .—Disciples Without a Representative Assembly. — Young Disciples Ignorant of the Above History.— " Co-operation Meetings. — District and State Meetings.— Indiana State Meeting changed from a Mass Meeting to a Representative Assem- bly.— Distrusted by the People of the State.— First Step toward Denominational Headquarters. — " American Christian Bible Society." — " American Christian Publica- tion Society."— A ''Book Concern." — "American Christian Missionary Society." — Auxilliary Societies. — Mr. Frank- lin's Editorial Notice of the Missionary Society. — Mis- sionary to Jerusalem. — Ministerial Titles— Enthusiasm over the Jerusalem Mission.— Editorial Notes by Mr. Mathes and Mr. Burnet.— " Organization " Complete.— Favorable State of Public Opinion.— Principle Involved ^ in the Discussion.— Influences which Changed the Minds of Benjamin Franklin and others towards the Missionary Society. — The Society out of its Sphere 221 CONTENTS OF CHAPTERS. XI CHAPTEK XIII. PAGE. II. Relations of the Ministry to the Church. —Views of the Disciples not always Clearly Defined. — " Lay Preach- ing." — Views of Bethany. — Overseers, Deacons and Evan- gelists. — Kentucky Reformers no Record on this Subject. — Proselyting Zeal in Eastern Indiana.— Churches without Oversight. — " Evangelist " Gives Place to " Minister," and this to " Pastor." — " The Pastorate " not a Seriously Dis- turbing Question. — III. Expediency in the Worship. — Effect of the Increase of Wealth on People at Home and in their Churches. — Meeting Houses. — Ministers. — Music. Questions Discussed. — "Progression" and "Old Fogy- ism." — " Demands of the Times." — Summary. — The Peo- ple Wearied with the Discussion, and Periodicals closed against it 252 CHAPTER XIV. The American Christian Review Founded.— Repeated Changes in Mr. Franklin's Periodicals. — The Review his Personal Property. — Introduction. — Heartily Welcomed by the Peo- ple. — "Downward Tendency of the Reformation." — The Small-Pox in Mr. Franklin's Family. — Kindness and Libe- rality of the Covington Church. — Travels as an Evangel- ist.— Visit to Indiana.— Old and Young Preachers. — "Lib- eralism" and "Conservatism." — Extremes. — Decline of the Evangelical Spirit. — Success of the Review. — "Sin- cerity Seeking the Way to Heaven." — Elijah Martindale. — Close of the Review, Monthly. — Trouble Brewing. — "Where is the Safe Ground?"— Mr. Franklin's Position as to Slavery. — " One-Ideaism." — The Great Civil War. — " Shall Christians go to War? " — Position of the Review, " Constructive Treason." — Effect of his Course on the Pa- per.— Mr. Franklin Works on the Fortifications of Cincin- nati. — Taking the Oath of Allegiance. — Within the Con- federate Lines at Richmond, Ky., and Escapes on a Side- saddle. — His Views as a Citizen. — A Southern Man's Tes- ' timony • ♦ . • . t . 1 1 1 f • .♦ ♦ , f .,,.,,,.,.,,. 267 Xll CONTENTS OF CHAPTERS, CHAPTER XV. PAGE. Union of the Christian Age and the American Christian Re- view. — Increase of the Business. — George W. Rice. — Firm of " Franklin & Rice." — Contributors and Assistant Edi- tors. — Historic Connection in Mr. Franklin's Publications. — The " American Bible Union." — " Organization" of the Reformation Sought through the A. C. M. Society. — Ken- tucky " Central Christian Union." — Principles Involved. — Indications of a Desire for Centralization in a Representa- tive Assembly. — Mr. Franklin Corresponding Secretary, pro tern. — High Hopes of the Society. — Opposition, Modi- fication, Dissolution.— " Higher Order of Literature."— Allied to Question of Cultivated Ministry and Improved " Music."— Inquiries as to Possible Improvement in Lite- rature—Speculations on the " Divinity Within."— Treat- ment of the Subject by the Review.— Numbers Estranged y/ from him thereby.— Mr,, Franklin Carries the Masses with him.— Evidences that he was not Personal in his Opposi- tion.— " New Interest."— The Christian Standard.— A Dreadful Strife 294 CHAPTER XVI. The Reformers not a New Sect.— Early Views of Denomina- tionalism. — The Denominational Idea in the Reformer. — Held by Mr. Burnet in 1849.— Discussion of Ecclesiastical Societies begun in 1815.— Answer to "Paul Pry." — The "Expediency Argument."— Resolutions of the Church in Connersville, Penn., and Mr. Burnet's Comments.— Mr. Franklin's Answers to Queries by Josiah Jackson.— Views of A. Campbell in the Christian Baptist and Millenial Harbinger.— -The Societies Modified to Conciliate the Op- position.— Opposition Measurably Suspended. — Assump- tion of Prerogative by the A. C. M. Society.— The Hymn Book.— Educational P roiects.-Slaverv.-The Society Crip- pled by War Resolutions and Financial Disturbances. — Pure Congregationalism of Campbell and Stone.— Discus- sion Re-opened in the Review.— Mr. Franklin Silent but in Sympathy with the Opposition.— His Mind undergoing a i B CONTENTS OF CHAPTERS. XI 11 Chapter XVI.— Continued. pagb. Change.— "The Louisville Plan."-Mr. Franklin Deprecates Discussion, Advocates the Louisville Plan, but afterward Abandons It.— His Position in 1876.— The Reformers Deci- dedly Opposed to Denominational Organization 319 CHAPTER XVII. Circumstances which alienated many of Mr. Franklin's former friends Part of his History. — Contradictory accusations of his Opposers. — Origin of Speculations on "Inner Con- sciousness." — Younger Men more ultra than Prof. Rich- ardson. — The Reformation to " Go on to Perfection," — The difference Fundamental and Exciting. — "Defection." — Melish, Carman and Russel. — Defection in Sixth Street Church.— Carman's Explanation with Editorial Remarks thereon. — Russel most prominent and most Ultra. — Beth- any Faculty on the Defection. — Baptist Comments. — Rus- sell repudiated by the President of Abingdon College. — A Fundamental Doctrinal Difference. — The Reformation un- shaken by the Defection « 353 CHAPTER XVIH. "Why the Disciples are Patrons of Schools.— Editor of the Be- ^ former on Educated Preachers, and the Connection of Education and Christianity. — Denominational Schools and Bible Colleges. — Kentucky University. — Disappointment at the Results of College Enterprises. — American Bible Union.— Dr.Conanton "Baptist" vs. "Immerser." — Demo- ralizing Influences in the Churches.— Universalist Festival and Dance in Cincinnati. — Missionary Society on Agitation of the Slavery Question. — Temperance. — Mr. Franklin a Teetotaller and Prohibitionist.— Instrumental Music. — Tilt with Dr. Pinkerton.— Temperate Advice to Persons Op- posed to the Organ. — Correspondents and Advertising in the Review 389 Xiv CONTENTS OF CHAPTERE. CHAPTEE XIX. PAGE. Sketches Illustrating Mr. Franklin's Evangelical Work.— Ex- tent of Country Travelled Over.— Situation in the Review Office at the Close of the War.— Effect on the Editor's Health.— Better Days. — Planting of the Church of Christ in Anderson.— Residence of Mr. Franklin in Anderson.— " The Gospel Preacher."— Immense Labor Increases Symp- toms of D'sease. — Severe Attack of Pneumonia and Sus- ceptibility to Sickness thereafter. — Panic of 1873. — Innova- tions. — Sells the Review. — Not Actuated by the Hope of Making Money. — His Condition not Known Abroad. — 44 Gospel Preacher, Vol. II." — Sickness in Richmond, Ky. \/ — Two Years of Affliction.— Nature of his Diseases.— " Go- ing into Winter Quarters."— Low State of Health in Spring of 1877.— Failure to Meet Appointments.— Travels in 1878. — Exposure in Ohio.— Incidents of his Last Days. — Death. 416 CHAPTER XX. Mr. Franklin as a Preacher. — Character an Element of Power. Personal Appearance of Mr. Franklin. —His Gestures. — His Voice. — His Manner.— His Logic— His Matter Mainly Scripture. — His Illustrations. — Effect of his Preaching. — Fruits of his Labors.— Eloquent, but not in a Popular Sense.— Elements of his Power 437 CHAPTER XXI. Mr. Franklin as a Writer.— Not Learned but Successful.— A / • Genius as a Writer. — His Manner and his Method Original. — Critical in a Common-sense Way. — His Knowledge of Greek. — His Positions Hard to Refute. — Knowledge of Commentators.— Of Human Nature. — A Bible Critic. — Versed in Nature.— Not an Ornamental Writer.— Not Im- aginative.— No Copyist.— Did not Seek Popularity as a Writer.— Not Sensational.— Pointed and Analytical 453 CHAPTER XXII. Reformation Began with Religious Discussion,— Method of the CONTENTS OF CHAPTERS. XV Chapter XXII— Continued. faqb. Early Reformers.— The Ground they Took. — Benjamin Franklin a Giant Among Giants. — Meets with Opposition on every hand.— Discussion a Necessity. — His Affirmative Manner.— Alexander Campbell the Model Debater.— Mr. Franklin's Arguments and Illustrations. — Wording and Defining Propositions.— Sticks to the Question. — Relies upon Scripture. — Knowledge of the Bible. — His Manner. —His Published Debates. — Value to the Church 466 CHAPTER XXIII. Review.— A Wild Boy of the Forest. — Master of Ax and Rifle. Unconscious of his Powers and Future Destiny.— His First Conviction of Divine Truth. — Exchanges the Wood- man's Ax for the glittering " Sword of the Spirit." — Puts on the Armor and Fights for Christ. — Makes an Impression on his Neighbors by his First Efforts to Preach.— He presses out into New Fields. — Uses both Tongue and Pen. —Takes his position with Campbell and others.— Opposi- tion an Evidence of Power. — Sources of his Power. — Pos- sesses by Nature the Elements of Power. — The Great Mind is Affirmative.— Estimate of his Life and Labors. Will the Principles for which he Contended be Maintained? — Examples of the Noble Dead.— The Watchword.— Faithful to the End 490 CHAPTER L IN Old English, the word •« franklin," meant a " free- holder.' ■ Its derivation in this sense is uncertain. Some regard " lin" as a contraction of " land." "Frank '» means " lVee. ,, •* Franklin," therefore, means " free- land. ''The " Franklins " held their lands by a fee simple tenure, and became prominent as a class distinct "from those who held lands by the feudal tenure. Weems, in his biography of Dr. Franklin, gives a very different definition and origin of the word. He says ; — " In days of Aulcl Lang Syne, their neighbors from the continent made a descent on the * fast anchored isle,' and compelled the hardy, red-ochred natives to buckle to their yoke. Among the visitors were some regiments of Franks, who distinguished themselves by their valor, and still more by their politeness to the vanquished, and especially to the females. By this amiable gallantry, the Franks acquired such glory among the brave island ers, that whenever any of their own people achieved anything uncommonly handsome, he was called, by way of compli- ment, a Franklin ; t. e., a little Frank." But it is most probable that the word " franklin," in the sense of " freeholder," was the word, which, by some means unknown now, in the course of time came to be applied as the name of a family. This family multiplied, and has continued in England to our day. The reader will readily recall Sir John Franklin, who was lost in an effort to explore the Northern Arctic Ocean. At the close of the seventeenth century, the family was introduced into the United States by the father of Benja- 2 THE LIFE AND TIMES OP min Franklin, the philosopher. Josiah Franklin was an English noii- conformist, who emigrated to the United States to get away from persecution. He had been a dyer in England, but in this country was a tallow chan- dler and soap-boiler. He had a family of seventeen children, Dr. Franklin being the youngest but two.* Dr. Franklin had a son and a daughter, or step-child- ren who bore his name. His son's name was William Franklin. He was the last royal governor of New Jer- sey, and in the American Revolution adhered to the Crown. During, or at the close of the war, he moved to England, where he died, leaving one son, William Temple Franklin. The latter, like his grandfather, was a printer and author, but without great distinction. He died in Paris, in 1873, and leaving no son, was the last descendant of Dr. Franklin who bore his name. The different branches of the family throughout the United States trace their ancestral lines back to Dr. Franklin's brothers. John Franklin, a full brother of Dr. Franklin (being a son of Josiah Franklin by his second wife, Abiah Fal- ger), was born in Boston, Massachusetts, in 1703. He resided in Boston until after a son was born to him, whom he named for Dr. Franklin's elder half-brother, James. James Franklin married Hannah Wilson, of Salem, Massachusetts. To these parents was born a son, who received the name of both his father and mother — Wilson Franklin. Wilson became a family name. Wilson Franklin served as a soldier in the Revo- lutionary army. He was in the battle of Bennington ♦Whatever faults may be laid to the charge of the Franklin family, a dis- regard of the second clause of the 88th. Terse of th.e 1st chapter of Genesis, is not one of them, g, f, ELDER BENJAMIN FRANKLIN, 3 under General Stark, and served till the close of the war. He became dissipated, and led a worthless life. He re- sided at Providence, Rhode Island, some years after his marriage, where a family of several children were born to him, including a son by the name of Joseph, who was born in the year 1783. When Joseph was eighteen years of age, his father emigrated to Eastern Ohio, and settled opposite to Wheeling, Virginia. After the family had sojourned here ten years, and when Joseph was twenty- eight years of age, he was married to Isabella Devoid, a lady about ten years younger than himself. The next year, on the 1st day of February, 1812, a son was born to them, who received the name of Benjamin Franklin. At this time they resided in what is now Belmont County, Ohio. Soon afterward they removed to what was then part of Morgan, but is now Noble County, and settled on a stream called Salt Run, where they resided until 1833. Here were born to them a daughter and six sons, whose names, in the order of their births, were : Eliza- beth, Josiah, Daniel, Joseph, Wilson, Washington and David. * While residing on Salt Run, Joseph Franklin was a farmer, a miller, and a workman in wood, the demand in each of these directions being so moderate that he could afford to divide his energies. The mill was a small affair, located on a " wet weather " stream. When the w r ater ran too low, which was often in that hill country, the mill w r as run by horse power, four horses being usually employed. The grinding consisted wholly of the "grists" that the neighbors brought to him to be ground for their * Of these eight children, only three survive, viz : Daniel, Washington and David. The d lighter died just as she came to womanhood. Wilson died in infancy. 01 the others we shall have occasion to speak hereafter. 4 THE LIFE AND TIMES OF home use. On the farm was only a small u clearing,'* enough for a little meadow, a wheat-field, corn-field, a " truck-patch," and a pasture ; so that with the labor of his growing sons, the work of the farm, aside from the clearing of fresh ground, was soon done, leaving time for cabinet work. He made chairs, tables, bedsteads and coffins. For a long time most of the coffins for a large district were made by him. A circumstance in connec- tion with his coffin-making shows that Mr. Franklin and his wife were not wholly free from the superstitions that were common among the people of that day. The work- shop was a room of the dwelling-house. The tools were hung upon a wall which separated the shop from the room in which they slept. Among the tools was a fine hand-saw, which he used a great deal in making coffins. They would occasionally hear a ringing of that saw, as if some one had struck it with the head of a large nail. On hearing that peculiar sound they fully expected an order for a coffin, and were sure to receive it. So they both declared and believed to the day of their death. Benjamin, being the oldest son, gained knowledge and skill in all this variety of employment, which was of great use to him, when, a little later in life, he emigrated to the wilderness of Eastern Indiana. Aside from this labor with his father, he and his broth- ers, in the energy, love of fun, and heedlessness, of boy- hood, became leaders in the boyish mischief and sports of the neighborhood. Game was abundant, and every fam- ily possessed a rifled gun. Often each of the larger boys had his own gun. In the use of this weapon Benjamin became exceedingly expert. Up to the time of his mar- riage, or perhaps even a little later, he was able, and as willing as able, to carry off a very large share of the win- ELDER BENJAMIN FRANKJLIN. 5 nings of shooting matches. He used to tell with evident satisfaction, although it reflected somewhat upon himself, that late on a Saturday evening, after he was nearly grown, he bought or traded for a new rifle. He was exceedingly anxious to make a trial of his gun. The next morning was Sunday, and he knew that his father would be horrified at the thought of any gunning on Sun- day. But his anxiety overcame him, and as soon as he could see, he quietly arose from his bed and made off for the woods. Going far enough away to be out of hearing, he selected some object which he thought would be a fair test and fired off his gun. "I declare/' he would sny, giving his peculiar emphasis to the expression, " I thought it was the loudest gun I ever heard. It sounded to me like a cannon, and I thought the whole neighborhood would hear it." He rallied his courage, however, and, after making a satisfactory trial of his new gun, returned to the house before the family were awake, and slipped quietly into his bed again. That Benjamin was endowed with a very extraordinary physical constitution, would be readily inferred from the immense amount of work he performed in the last twenty years of his life. He became an acknowledged leader, in his youth, in feats of strength and skill. When a stick was held high enough for him to walk under it, he would take a short run and easily leap over it. In height, he fell half an inch below six feet. When he came to Indi- ana there was a great deal of log-rolling to do. This expression, however, seems to have been extended be- yond its literal import, for at the " log-rollings," many of the smaller logs were lifted and carried to the heaps. This was a very convenient opportunity for testing the strength of the working-men. The " hand-spike " was b THE LIFE AND TIMES OF a stick of tough, hard wood, two or three inches in diameter, about five feet long, and a little sharpened at one end. It was used both in rolling and lifting logs. In lifting, the spike was put under the log, and two men lifted opposite to each other at the same spike. Each neighborhood had its one or two men, against whom few persons were willing to lift. Benjamin's known strength soon brought him into contests of this sort. On one occasion, he lifted against a man of im- mense size and strength, but with very little activity, whose name was Somers. Raising his side very promptly aud holding well up and a little over against him, Benja- min gained and held the advantage until his antagonist saw, and was ready to confess himself beaten. They passed over a piece of soft ground, and Mr. Somers sank over his shoes into the mud, so that he held up his side with extreme difficulty. In homely phrase, but with ex- ceeding good grace, he surrendered : " Ben, if you don't quit lifting over this way so hard, you'll jam me down into this mud so deep that I can never get out." He seemed never to be weary. He would labor hard all day, and at night would walk several miles to such gatherings as the young people had in his time. After he was grown, he and his father framed and put up a large barn, which is still standing. His father always rested ah hour after dinner ; during this hour Benjamin would engage a boy living on the place to whistle for him while he danced, with activity and glee, as if he never had any work to do or any care about anything. Although Joseph Franklin and his wife were pious peo- ple and devoted members of the church, the evil influ- ences surrounding their sons prevailed over their own for a time, and their sous grew very rude and profane. It ELDER BENJAMIN FRANKLIN. 7 does not appear that their crimes went farther than that, for the time, they took no interest at all in religion, their conversation was full of profanity and obscenity, and they often engaged in acts of mischief, which, though inspired by love of fun, were sometimes exceedingly an- noying and even serious, to the parties on whom they played their pranks. There was no improvement in their morals until about the time when they obeyed the gospel. There was, however, a restraining influence in the char- acter of their parents, demonstrated by the fact that they always sought to hide their shortcomings, not only from their parents, but from the sober-minded people with whom their parents associated. The influence of parents is often shown more in the after life than in the youth of their children. It was so with the children of Joseph and Isabella Franklin. In the month of May, 1833, Joseph Franklin moved his family and effects into Henry County, Indiana, and entered a body of land, near where Middletown now stands. Henry County was then almost a wilderness. There were several " settlements " in different parts of the county, comprising a dozen or more families. The one in which Mr. Franklin chose his location was on Deer Creek, near its confluence with Fall Creek. It was a favored location in which to indulge a propensity for milling which showed itself in the family. Joseph Frank- lin and all his sons were, at one time or another, connected with some of the flouring-mills, and saw-mills, of this region. The demands of a new country, remote from large towns and manufactories, and occupied chiefly by farm- ers, set the skill and genius of the elder Franklin to Work in new directions. A turning-lathe was erected on 8 THE LIFE AND TIMES OP his farm, and a vat for tanning sole-leather was sunk. He made shoes, and his own shoe-pegs. Benjamin, now twenty years of age, had preceded his father, coming along with his uncle, Calvin Franklin, into Henry County in 1832. During the summer and autumn of that year he employed himself with such work as he could find to do. But, on the approach of winter, he learned that hands were wanted to work on the National Road, then being constructed across the State, from Rich- mond, through Indianapolis, to Terre Haute. Going down to Knightstown, he engaged work for the winter. He had not, however, worked long until the weather grew so cold as to stop all work on the road. Receiving a fine, new axe in payment for what he had done, he returned to the settlement on Deer Creek. On the first day of Feb- ruary he was twenty-one years of age, and soon after the arrival of his father he became the owner of eighty acres of land. On this land he at once began to make some improvement. A quantity of the timber had been " deadened," and perhaps a small space cleared up. His first point of interest was the erection of a log house. He scored and hewed the logs, laid the floor, framed the doors, windows, joists, and rafters, rived the clap- boards for the roof, and made his own chimney of sticks plastered with mud. Out of the abundance of choice timber, he selected the very best, and did his work so well that the house still stands, after a lapse of forty-five years, firmer than many others in the nieghborhood long since built. The house, on the approach of winter, was erected, but still in an unfinished condition, when another event transpired, to which we must now turn our atten- tion. Among the earliest settlers on Deer Creek were James ELDER BENJAMIN FRANKLIN. 9 and Elizabeth Personett, the father and mother of a family of fourteen children. Benjamin Franklin had made the acquaintance of this family shortly after his arrival in Indiana, and an attachment soon sprang up between him and Mary Personett, the youngest but one of the daugh- ters ; and at the time of building the log house above al- luded to, they were engaged to be married. With this before him to stimulate his energy, the work was pushed rapidly forward, and as soon as it could be occupied, they were married. This was on the 15th day of December, 1833. His wife was two and a half years older than he, but belongs to a family who live longer. She went with him through all his long career, bore him eleven children, and cared for them with a mother's patient and tender care, through many long years of privation and sorrow, keeping up courage and hope where many a woman would have sunk under the heavy burden. As soon as they were married, they moved into the new and unfinished house. The floor was of rough oak boards, put down without nails, and the chimney was, at the time, but little above the arch of the fire-place. The house was finished at leisure during the winter ; and in spring he was ready for the series of log rollings, with which spring work always began. These over, he turned his attention to his own farm. He had succeeded in get- ting several acres cleared well enough to plow, but leaving a large number of the dead trees standing, when a storm of wind came and threw down such a quantity of trees and limbs that cultivation, that year, was impossble. This misfortune discouraged him so much that he was never afterward satisfied on his farm, and made but little effort toward any further improvement of his land while he lived upon it. His skill in carpentering brought his 2 10 THE LIFE AND TIMES OP services into demand in the rapidly-growing settlement, and most of his time was spent in this way until the year 1837, when he traded his land for an interest in a saw and grist-mill on Deer Creek. His partner was his uncle, Calvin Franklin. Going into milling just as the dreadful financial distress of those years fell upon the country, he met with nothing but discouragement in bus- iness. The mill property was sold in 1840. The habits above described continued with him for some time after his marriage. He took no interest in re- ligion at all. His profanity continued . His immense vitality overflowed in all sorts of boyish performances. On one occasion, — several months after he had been mar- ried, — he had been out somewhere and was returming, accompanied by one or two of his brothers and another young man. They crossed an open field toward the house. His wife saw them coming across the field, blundering and staggering to the right and left, and her heart sank within her. Her husband, to whom she had given her heart, and in whose hands she had risked her happiness in this life, was staggering home drunk ! It was not like him. He had not been in the habit of drinking; but they were all intoxicated. Nothing else could make them act that way, so she thought. Presently they reached the fence, nearly at the same time, but several rods apart. Then they all indulged in a loud laugh. They had been trying to walk across the field with their eyes shut! The wife was vexed. Could it be possible that her hus- band would be always a great boy? Was he never to have any dignity ? We have now followed Benjamin Franklin through his youth and up to the time when a mighty revolution in his life took place ; to the time of the career in which the reader will be most interested. ELDER BENJAMIN FRANKLIN. 11 In tracing the history of any distinguished man, natural causes are usually sought for as forces developing his greatness. We can only speak of two or three such things, and of these, not so much as causes as agencies of the Providence of God. He, who raises up one man and casts down another to carry out his purposes, may employ agencies which the philosopher would call natural causes ; but still the hand of God is id it all the same. These are some influences known to have contributed to make Benjamin Franklin what he was : 1st. A preference for what is directly practical in the affairs of mankind has always been a family trait. The whole life of Dr. Franklin discovers this trait. He was not a speculative but an experimental philosopher. Asa statesman, he did not submit theories of government, but was always ready to say what the present legislative and executive officers ought to cZo, and also why they ought to do it. Poor Richard's maxims are none the less bril- liant because they are homely — they abound in wisdom applied to the the commonplace matter of earning a liv- ing and enjoying it. Joseph Franklin, in the third genera- tion below the philosopher, was a man of comprehensive intellect ; but his wisdom and skill were given to the affairs of everyday life. Among needy pioneers he made tables and chairs, turning the rungs in his own lathe. He tanned leather and made shoes. He ground his own and his neighbors' flour and meal. He scored and hewed logs and "puncheons," rived "clap-boards," for his own and his neighbors' houses and barns. He cleared away the for- rest and tilled the land where it had stood. In a genera- tion which did not call in question the habitual use of alcoholic and narcotic stimulants, he saw the expense, the filth, and the dissipation in both, and so engrafted his 12 the life and times of sentiments on the minds of his sons, that, with the excep- tion of one who chewed tobacco moderately, all followed the example of their temperate father. And finally, in religion, when he heard preaching that in all its discoursing bore directly on the character of man, his judgment at once approved it as superior to that speculative theology in which he never was fully interested. The Franklin family did not speculate in commerce, in philosophy, nor in religion. 2d. The circumstances of his early youth tended to develop him in the highest possible degree. The habits of the people of the West in that generation were exceed- ingly simple. They lived in a wilderness, were poor, and lived upon the simplest and most wholesome food. Their houses were thoroughly ventilated because they were unable to build them so well as to exclude the pure air. They were compelled by their every-day necessities to take abundance of open-air exercise. Living so plain- ly, and working hard have ever been felt to be great disadvantages. The people therefore studied intently how they might better their situation. " Necessity is the mother of invention. " The necessities of the people not only required physical but intellectual activity. In this way the circumstances of his early life combined to de- velop in Benjamin Franklin a robust intellectual and physical manhood. We cannot, however, — as most biog- raphers have a penchant for doing, — trace our hero through his youth as a young Saul, always in his sports and exercises, " from his shoulders and upwards higher than any of the people.' ' Thousands of young men, his contemporaries, went through the same complete drill and preparation, who were never widely known, because their immense intellectual and physical vigor were expended ELDER BENJAMIN FRANKLIN. 13 upon their own private affairs. This country has devel- oped thousands of great men who were not distinguished men because their great powers were not exhibited in public life. 3d. The religious and moral character of his parents had a great influence upon him. Mention has been made of his father's advanced views as to the use of alcoholic drinks and tobacco, and the impression he made on his sons in this respect. In religion the influence of his mother was joined to that of his father, and was, per- haps, even greater. They were a man and woman of profound faith. They lived and walked by faith, and so constant and consistent were they in their religious devotions, that all their children, after the years of their youthful waywardness had passed, were led to become and to live devout Christians. This trait was stronger in his mother. It does not appear that his father ever wavered in his faith, but he sometimes wearied in his acts of devotion. He had fits of despon- dency, produced most likely by a physical infirmity, and these possessed him so that he could not sufficiently command himself while they were upon him to read the Bible, and pray with his family. On these occasions the moral courage of his wife showed itself. At his request she would lead in the family devotions until he had " got out of the Slough of Despond. " In the same way, and for the same reason, he sometimes slackened his forces in the control of their children. She never did. She was buoyant and hopeful, full of courage and determination, and persistently followed up their waywardness and short- comings. On one Sunday morning, Benjamin had been dressed for the day in his clean clothes. It was a warm morning after a rain. The boys had constructed a min- 14 THE LIFE AND TIMES OF iature water-wheel and put it into a stream which ran near the house. Benjamin went to the stream and was amusing himself with his " mill. " His mother saw him, and commanded him to leave the water, threatening to whip him if she caught him there again. He went away? but soon yielded to the temptation and went again to the water-wheel. His mother saw him, and in a moment was coming down to him with a switch in her hand. When he chanced to look up and saw her coming, he yielded to an unusual impulse, and, for the tirst time in his life, started to run away from his mother. She called to him to stop, but still he ran on, glancing over his shoulder occasionally to see if she was gaining on him. Presently she slipped and fell at full length in the mud. His heart relented at seeing her fall, and he stopped. In later years when he was able to bring a man's judgment to bear upon the case,- he often told the circumstance to show how he always came off second-best in any contest with his mother. She was not angered by his running from her, but spoke calmly of his disobediance, pointed to his soiled clothes as the reason why she forbade him to go into the water, and then deliberately punished him as she thought he deserved to be punished. We have before us, therefore, a man developed phys- ically and intellectually in a very high degree, and in- heriting an intensely practical bent of mind and a sus- ceptibility of the strongest convictions of right and wrong. The truth of the Bible is impressed on his mind and he only needs the awakening to a sense of sinfulness, and instruction in the doctrine of the Bible. The awakening and the instruction came in due time. His soul grasped the truth, and, enlightened by it, he was at once filled with an unconquerable zeal to proclaim it to others. ELDER BENJAMIN FRANKLIN. 15 When and by whom this instruction came will soon be related. But we must first call the attention of the read- er to some matters without a knowledge of which it is believed the career of Benjamin Franklin will not be un- derstood. CHAPTER II. ¥HE history of a politician can not be separated from the state of his country and the current events of his time. So it is with a religious teacher. We can- not see the bearing of his work, much less can we under- stand the promptings of his heart, unless we know the state of religion and the characteristics of the religious society in which he operated. It is necessary, in the present instance, to glance at the surroundings of Benja- min Franklin at the time he entered into public life. In doing so we shall presume somewhat upon the intelligence of the reader and give but a mere outline. At this time, and especially in this part of the country, the prominent matters of discussion among religious peo- ple, were the following : 1st. The nature and the process of conversion. The great body of religious people regarded sin as " the cor- ruption of the nature of every man, that naturally is en- gendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own na- ture inclined to evil, and that continually." In such a condition, naturally, man was held to be incapable of do- ing anything good. He could not believe or obey the gospel— indeed he was not inclined to try to do so. The only motion towards righteousness which was admitted to be possible to a sinner, was to beseech God to have mercy on him. The true Calvinist did not admit even so much as this. The " total hereditary depravity " of man, " in all the faculties and parts, both of the soul and of the body," he held without explanation or qualification, and ELDER BENJAMIN FRANKLIN. 17 almost with as much tenacity as if God had really foreor- dained that he should believe it. Such a man never pre- sumed to preach to the world. When the Lord called him anywhere to preach, He called some of His people there to hear, and helped them to understand it. When a sinner was te be converted, it was in the first place one of God's elect, chosen in Christ before the foundation of the world, and then the power sent to convert him was an " irresistible grace," which, indeed, did not ahvays speedily, but always most surely, convert him, and then remain with him, so that he was sure to continue in the faith and be saved. The more popular form of belief (or of speculative theory rather), was that the sinner could resist the Spirit until it would flee from him, or seek after it until it would come to him with converting power. But that the real converting power was the Holy Spirit, personally present, and operating directly on the facul- ties of man, purifying him of this inherent tendency to sin, and saving him by giving him saving faith, was held in common by both these parties. They therefore regarded each other as " orthodox.' ' But the Disciples (or "Camp- bcllites," as those opposed to them most persistently nicknamed them), denied that there is any such ungov- ernable tendency to sin in human nature. It was, indeed, admitted that man's faculties are greatly clouded and in- fluenced by sinful surroundings, but claimed that he may hear with the ear, understand with the heart, turn from sin, and be saved, and that this is essentially the process of conversion. This was a radical and irreconcilable dif- ference. As soon as Alexander Campbell and those asso- ciated with him began their work and began to teach the people that man's faith (or belief of the truth) and obe- dience to the gospel are the ground of acceptance with 18 THE LIFE AND TIMES OP God, they were cried down as " heterodox.' f They did not " believe in the operation of the " Holy Ghost." They repudiated " Holy Ghost" religion. They knew nothing of " heart-felt religion," and taught only a "head religion." They had "no experimental knowledge of the power of God to forgive sins," and had nothing but " a mere historic faith," which was only M the motion of the carnal mind." A distinguished Baptist of Kentucky refused to enter into a discussion with Alexander Camp_ bell on the work of the Holy Spirit in conversion, because, as he averred, M Mr. Campbell had never had an experi- ence of the work of grace in the soul, and consequently could know nothing about it." Presbyterians, Methodists and Baptists made common cause against the Reformers. They might be biting and devouring one another at a fear- ful rate, but let a " Campbellite " make his appearance in the neighborhood and all was harmony among them at once — all the " orthodox churches " were instantly a unit against the heretic, Alexander Campbell once very truly wrote, in the Mil- lenial Harbinger, that, "The first, middle and last course, of .the banquet to which the sectarian world invite us, is an immediate operation of the Holy Spirit in the conver- sion of sinners and the perseverance of saints." When an orthodox church undertook to have a revival, they met together and began to entreat the " Holy Spirit. to "come down with converting power and save sinners." God was reminded that He " had promised to convert seeking, mourning sinners," that such were there and then before Him, waiting for Him to "verify His promise." Illiterate people went wild with excitement in these meetings. Within seven miles of where we now write, a rude and ignorant people about twenty years ago were holding a ELDER BENJAMIN FRANKLIN. 19 meeting in a school house. The excitement had run very high, the air of the illy-ventilated room had been poison- ed with noxious gases, and they were shouting, singing, praying, and exhorting, all at the same time, when some one shrieked out : " The devil is in the house ; let's drive him out." The conceit suited the humor of the crowd, and they at once began a chase round and round the room, hooting and yelling as if themselves had belonged to the infernal regions. Presently one shouted loud enough to be heard above the din : " Here he goes, out through the door ! " Out went the crowd, headlong, pell-mell, push- ing, jamming and hurrahing, as senseless as people could be. " There he goes, into the pond," cried the same lead- ing voice. The multitude followed on, and, surrounding the pond, they continued to halloo and throw sticks, until, the open air beginning to cool down their blood and relieve their heated imaginations, some, less excitable than the rest, fell back, the excitement began to die away, and in a few minutes longer time the whole congregation, si- lently, and half ashamed of themselves, retired to their homes. In more cultivated communities the excitement was held within more reasonable limits, though the memo- ries of our readers will doubtless recall scenes of as wild excitement as that just described, enacted in the name of ** heart-felt religion." A congregation of staid, Old- School Presbyterians, or intelligent Baptists, would never get into confusion at all ; but they, nevertheless, held convicted sinners in expectancy of a direct converting power, working in them an instantaneous and " sensible " change. The pioneers of the Reformation have for many years lamented what they regarded as a yielding of the funda- mental truth on this subject, in the semi-fraternity 20 THE LIFE AND TIMES OF acknowledged in exchange of pulpits, union communions, and other ways of recognizing "the sects." On the other hand, it is manifest that the theory of direct spiritual influence is rapidly losing its hold on the minds of the peo- ple. There is a vast difference between Mr. Moody's procedure and the old-time revival ; although he still teaches sinners to expect an internal mystic influence, which it pleases him to call " salvation." 2d. Denominationalism, or Churchism. The religious community were divided in their views of church polity and organization into Baptists, Episcopalians, Presbyteri- and Congregationalists. These different views became the basis of different church, or denominational organiza- tions. There were the Episcopal church and the Method- ist Episcopal church ; there were Old School, New School Cumberland, and Reformed Presbyterians ; there was the Papal, calling itself the Holy Catholic church ; and there was a large connection of churches called Congregational churches. Differing on various doctrinal subjects, there were four or five kinds of Baptist churches, and as many kinds of Methodist churches. There was a connection of Unitarian churches, and a Universalist church. Closely connected with this question of sectism was that of Human Creeds as the basis of Church Organiza- tion. The subject was often discussed as a leading one. Most of the denominations had a " Confession of Faith " with its Doctrine, Discipline and Catechism, or " Disci- pline" with its Articles of Religion and Rules of the Church, or "Articles of Association," setting forth the points of doctrine and discipline on which a connection of churches maintained one fellowship. And it was strenously argued that they were a necessity. When the Disciples made war ou these creeds it was claimed that ELDER BENJAMIN FRANKLIN. 21 they had one " in the head if not in a book," and finally suggested that one of Alexander Campbell's books was secretly used as a Creed. In this state of religions society the Reformation came on, assuming at the outset, what was scarcely denied, that the Bible must be regarded iu all things. "Where the Bible speaks we speak, and where the Bible is silent we are silent. " The fearless application of this rule, laid the axe at the root of all denominations. The Bible is silent as to a Methodist church, a Baptist church, an Episcopal church, or a Presbyterian church, etc. These organizations are, therefore, simply without authority. They cannot prove their right to an existence by the Bible, and, therefore, they have no right to an existence. The names Methodist, Baptist, Presbyterian, etc., are names not known in the Bible. It is, therefore, wrong to wear them. The Bible is silent as to Conferences, Presbyteries, Synods, Convocations, General Assemblies, Associations, etc. These are all, therefore, unauthorized institutions, and all their laws and ordinances are void. But these ecclesiastical councils, party organizations and denomina- tional epithets, are the essential features of " Sectarian- ism.* * To give up these things would be to abandon " the church of their fathers," and " the church of their choice." This was asking too much for the sake of Christian union, and they would defend their denominations. The Reformation, however, was not a mere negative. If it discarded the name Presbyterian, it besought the pious Presbyterian to call himself simply a Christian. If it threw away the name of Methodist Episcopal Church, it besought the members thereof to worship in a congre- gation of disciples of Christ, on the Lord's day, in the apostles' doctrine, in fellowship, in breaking of bread, 22 THE LIFE AND TIMES OF and ill prayers. If it discarded the administration of a Synod, it substituted the administration of the affairs of the congregation of Christians by the overseers and dea- cons. If it asked professed Christians to lay aside their human creeds, it entreated them to accept the Bible as " the only and all-sufficient rule of faith and practice." 3d. Among these sects, the Baptists had assumed a prominence that gave rise to an extended discussion of Baptism. Most of the self-yclept orthodox churches, held to an infant church membership, with the initiatory rite of infant sprinkling. This had come from the Papal to the Anglican and Scottish Churches, and thence to these younger Protestant sects, without question of its authority or validity. When, therefore, the Baptists rose up and spread all over the country, denying that sprinkling is baptism at all, and denying that any but believers are scriptural subjects of baptism, Pedo-Baptists were greatly alarmed, and began to hunt for scriptural authority for sprinkling infants. In the absence of authority, they seemed to grow more determined than ever for the main- tenance of the practice, and began to invent reasons why it should obtain. Tnis discussion was still in full blast when the Reformation began and " baptism for the remis- sion of sins," was proclaimed. The storm of discussion which had raged on the " subject" and " action" of bap- tism, increased to a hurricane, when a new party arose and began to emphasize on the commission of the Apos- tles, in which Jesus says: " He that believeth and is baptised shall be saved," on Peter's apostolic command on Pentecost, " Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, \ and on the command of Ananias to Saul, " Arise and be baptized, and wash away thy sins, calling on the name of ELDER BENJAMIN FKANKLIN. 23 the Lord." This teaching on the " design" of baptism enraged the Pedo-Baptists more than their difference from the Baptists on the *' subject' ' and " action" of baptism. On the design of baptism, Baptists and Pedo-Baptists made common cause against the Disciples. Baptism for the remission of sins was stigmatized as " water salva- tion," a " gospel in the water, " "water regeneration, '* etc. Every possible means, often regardless of Christian dignity or truthfulness, was resorted to, to bring the "heresy" into ridicule. The Disciples were stigmatized as " water-dogs," and the churches of Christ as "hydrau- lic churches." The extreme of vituperation and abuse to which their opponents resorted, accounts for the dis- position of the pioneer reformers. One Milton Jamieson wrote a " Treatise on the Subject of Baptism ; principally designed as an Exposure of Campbellism." An instance or two from this will show what manner of spirit was sometimes manifested by men who professed to have " an experimental knowledge of the power of God.'' In his " treatise," Mr. Jamieson wrote : " Frogs are a race of reptiles that can only be produced under water ; Camp- bellites can only be produced in the same way, and that by their own showing. In this, then, they are like frogs." From this the author glides into the Apocalypse and makes application of the "three unclean spirits like frogs" to " Campbellites." This dignified (?) treatise closed with the following lines of doggerel : " Move along, my subjects hearty, Blaming every sect and party ; Crushing creeds, opinions, isms, Bringing in Millennial glory, — Move along, for I'm before you ; Free yourselves from every tramel, Follow nothing but A Camel. 1 * 24 THE LIFE AND TIMES OP 4th. Universalism had attracted considerable attentiott throughout the West. It had its own affirmation that " the whole human family tviil be made holy and happy," and three negations, viz. : There is no hell, no devil, and no future punishment. As a system (if it may be so called), it had two things to commend it and render it more or less popular, in a majority of western localities. In the first place, it was a natural rebound from Calvin- ism. A theory which would mercilessly consign the lar- ger part of humanity to endless punishment, without a chance of salvation, could not long hold the public mind. In the first effort to escape from this doctrine, a large number at first held on to the idea that God had de- creed the salvation of all for whom Christ died, but en- larged their belief as to the number for whom Christ died, so as to include the whole race. Christ died for all and therefore all will be saved, was the short argument. It seems, on a superficial view, to be a charitable and lib- eral theory ; and, indeed, Universalists after they had gained some standing, assumed the designation of " Lib- eral Christians" — not as a denominational epithet, but that they were a denomination of " Liberal Christians.' ' And, in the second place, Universalism commended itself to a chiss of people who are impatient of the restraints of the Gospel. It suited their cases, and was, therefore, the religion of their choice, in so far as they chose any religion at all. If "brother" Kidwell or "brother" Manford came along to preach a chance sermon in some court-house, the irreligious people were sure to be no in- considerable part of the audience, and felt profoundly gratified if the preacher made a fluent speech against the " orthodox. " It is related that on one occasion Jona- than Kidwell, usually a fluent speaker, was speaking in a grove, and arguing that there is no such place as hell. ELDER BENJAMIN FRANKLIN. 25 Affected by some local embarrassment, he stammered a little, and several times hesitated, until a drunken man, leaning against a tree, and imagining that the hesitation of the speaker was for want of argument, cried out: " Make it out if you can, brother Johnathan ; for if you don't I'm a gone sucker !" To recapitulate : Thej^bjects most prominently before the minds of the people, when Benjamin Franklin began to take a prominent part in religious affairs were : The Nature and Process of Conversion, Denominationalism, Baptism and Universalism. Within a few years, several subjects of disagreement among the brethren came up (of which a resume will elsewhere be given) and received the larger share of attention from his tongue and pen. But for fifteen or twenty years these continued to be most prominent, and gave shape and tone to all his work. And it should be farther noted that the circumstances which brought these subjects to the front were such that every man who spoke or wrote on either of them, neces- sarily assumed a controversial tone. On one side was a party holding these things as dear as life, and determined to hold them at all hazards ; and on the other side was a party who believed them to be heresies, and were, there- fore, as determined to drive them out of the minds of the people. If it be urged that the general prevalence of controversy made many men of that generation intolerant and pugna- cious, it is suggested in reply, that there is another ex- treme quite as dangerous, at least, to the spread of the gospel and the increase of righteousness. So long as men keep within the limits of common courtesy and good de- corum, it is hard to conceive of an extreme of urgency in the presentation of the truth. Indecorous language, or personal abuse, were never right under any circumstances. 26 THE LIFE AND TIMES OF FRANKLIN. But we deny that these were characteristic of the pion- eers of the Eeformation. And we greatly fear that this complaint against onr older preachers comes from a class who are scarcely willing to have the principles of the Ref- ormation boldly presented, under any circumstances. We, of this generation, may be inclined to surrender the truth rather than to defend it. Christians are to "contend earnestly for the faith once delivered to the saints," to "put on the whole armor of God," and "wrestle, not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places," to " fight the good fight of faith," — all which expressions indicate a state of war. In avoiding what we choose to call the ex- treme pugnacity of the pioneer preachers, we should be exceedingly careful not to run into the opposite extreme, illustrated in the following incident : A preacher, in a community where he had never been before, was soon warned not to say anything against the other churches, as there would be many of their members out on that day. On the way to the meeting-house it was suggested to him that it would not be advisable to say anything in regard to the liquor traffic, as a certain dealer, who always subscribed liberally to the church, would be there. After entering the pulpit, a brother went up and whispered in his ear not to make any attack on infidelity, as there were several infidels present, and it was hoped that they would subscribe liberally for the preaching that year. Beginning to feel himself fenced up within narrow limits, the preacher said : " Well, pray tell me what I shall preach about, then?" The answer came promptly: "Why, preach against the Jews ; I don't think they have a friend in this town." But we must get on with our history. CHAPTER III. 'pHE Reformation in the West was somewhat differ- -J~ ent from that of Eastern Ohio and Western Virginia and that of Central Kentucky. It was in some degree a compound of the two. There ran forth from the hills of Brooke county, Virginia, a stream of very pure and living water, which flowed to the westward with a very steady, gentle, and gradually increasing flood. There came up from the South another stream, not quite so clear and pure, but with a more impetuous current and a much more rapidly increasing flood, which flowed North- ward until the two united and formed a grand river of the water of life. This enlarged stream we call the Reforma- ation in the West. The Campbells were at first so sanguine as to suppose that their plea would only need to be presented in order to be accepted by all religious people. Especially did they expect ail Baptists to fall in with it at once. So different from this was the fact, that in a short time they settled down in the Mahoning Association to edify the Disciples of that Association as best they could, and scarcely made any effort to proselyte or even to carry their views beyond these narrow limits. But such a light could not be hid under a bushel. By a circumstance trivial in itself, but such a circumstance as in the providence of God is usually made to brinsr about grand results, the churches of the Mahon- ing Association were transformed in a few months and filled with a great zeal to evangelize the world. The church at Braceville, one of the churches of the Association, sent up the following request : f* We wish that the Association may 28 THE LIFE AND TIMES OF take into serious consideration the peculiar situation of the churches of this Association, and if it would be a possible thing for an evangelical preacher to be employed to travel and teach among the churches, we think that a blessing would follow." Walter Scott was chosen in accordance with this request. The proceeding was a new thing in a Baptist Association, and seemed to need some sort of defence. It was therefore voted at the same meeting, " that a circular letter be written on the subject of itinerant preaching, for next Association, by A. Campbell. * This was in the latter part of August, 1827, and was the dawning of a new era in the history of the Reformation. Still under the deadening influence of Calvinism, the churches had not, up to this time, awakened to the importance of evangelistic efforts. But this was the day of their awakening, and Walter Scott was, by the same Providence, the very person to begin the work. Of this remarkable man and of his fitness for this especial work, Dr. Richardson writes as follows : "He was then in the full vigor of his life, being nearly thirty-one years of age, having been born in December, 1796, in the town of Moffat, Scotland, and his prepara- tion for the work before him had been ample. Educated at the University of Edinburg, he had largely added to his literary acquirements by assiduous devotion to study and self-culture while engaged in teaching during the ten years preceding his appointment as evangelist. Much more had he accumulated vast stores of accurate Scripture know- ledge and enlarged religious observations and experience. His memory was thoroughly furnished with the word of God ; his faith and love had culminated in an affectionate personal attachment to the Redeemer, who was ever pres- ent to his thoughts ; and his imagination had been fired by the glorious hopes and promises of the Gospel, which he ELDER BENJAMIN FRANKLIN* 29 ardently longed to see triumphant, in its primitive purity, over the errors and corruptions of the time. Having an agreeable musical voice and graceful manner, a lively fancy, replete with classical and sacred imagery, and abounding in striking illustrations, he possessed many of the qualities of the successful orator. At the same time, his genius for analysis and classification, and his thorough insight into the nature of the Christian institution, enabled him to present its great and stirring truths with a force and clearness seldom equaled. " * Mr. Scott went abroad on his mission. The Reformers had written and spoken somewhat on the subject of bap- tism for the remission of sins, but they had never put such instruction into its place practically. The "mourner's bench" of the Methodists, the "anxious seat" of the Pres- byterians, and the Baptist "experience," had given rise to certain modes of procedure, in efforts to convert sinners, and both the world and the church expected one of these modes of procedure in all cases. The sinfulness of man and his need of a Saviour were preached, Jesus was held up as the only Saviour, and sinners were exhorted to look to Him and expect Him to come, with a power that could be felt in the soul, and save them. The Methodists had the mourning sinner to wait at the mourner's bench to pray and be prayed for that he might be converted. The Presbyterians set him upon the anxious seat, to await the converting power. The Baptists were not much given to rely on any " human efforts. " They were in those days generally Calvinistic and believed in an "irresistible grace." Still they taught the sinner that he might expect an expe- rience of grace in the soul, and promised that whenever * Memoirs of Alexander Campbell, vol, ii., p. 181. 30 THE LIFE AND TIMES OF he could tell a satisfactory experience they would baptize him. To face long-established usage, and, instead of putting the penitent sinner on a mourner's bench or anxious seat, or in expectation of a wonderful internal experience of the mystical power of God, simply to say to him, "Re- pent and be baptized in the name of the Lord Jesus Christ for the remission of your sins, and you shall receive the gift of the Holy Spirit,'' required no small degree of cour- age. Walter Scott had learned the truth on this subject, and after some very natural hesitation, determined to put it into practice. His first effort was made at a place out- side the bounds of the Association. It so astounded the people that not a soul moved when he gave the gospel in- vitation. But he believed he was right ; he had committed himself, and now he must defend his course. He an- nounced that he would deliver a series of discourses on the Ancient Gospel, at New Lisbon, Columbiana Co., Ohio. The event is so important that we ask the reader's atten- tion to a pretty full account of it as given by William Bax- ter : " The Baptist Church at that place had become acquaint- ed with him at the Association, and received with pleasure an appointment from him for a series of discourses on the Ancient Gospel ; and the citizens were glad to have a visit from the eloquent stranger. On the first Sunday after his arrival, every seat in the meeting-house was filled at an early hour ; soon every foot of standing room was occu- pied, and the doorway blocked up by an eager throng; and inspired by the interest which prevailed, the preacher began. His theme was the confession of Peter, Matt. xvi. 16 : " Thou art the Christ, the son of the living God, " and the promise which grew out of it, that he should have ELDER BENJAMIN FRANKLIN. 31 intrusted to him the keys of the kingdom of heaven. The declaration of Peter was a theme upon which he had thought for years ; it was a fact which he regarded the four gospels as written to establish ; to which type and prophecy had pointed in all the ages gone by ; which the Eternal Father had announced from heaven when Jesus came up from the waters of Jordan and the Spirit descended and abode upon him, and which was repeated again amid the awful grandeur and solemnity of the transfiguration scene. He then proceeded to show that the foundation-truth of Christianity was the divine nature of the Lord Jesus — the central truth around which all others revolved, and from which they derived their efficacy and importance — and that the belief of it was calculated to produce such love in the heart of him who believed it as would lead him to true obedience to the object of his faith and love. To show how that faith and love were to be manifested, he quoted the language of the great commission, and called attention to the fact that Jesus had taught his apostles "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." He then led his hearers to Jerusalem on the memorable Pentecost, and bade them listen to an authoritative an- nouncement of the law of Christ, now to be made known for the first time, by the same Peter to whom Christ had promised to give the keys of the kingdom of heaven, which he represented as meaning the conditions upon which the guilty might find pardon at the hands of the risen, ascended, and glorified Son of God, and enter into His kingdom. "After a rapid, yet graphic review of Peter's discourse, he pointed out its effect on those that heard him, and bade them mark the inquiry which a deep conviction of the truth 62 THE LIFE AND TIMES OF they had heard forced from the lips of the heart-pierced multitudes, who, in their agony at the discovery that they had put to death the Son of God, their own long-expected Messiah, cried out, * 'Men and brethren, what shall we do?" and then, with flashing eye and impassioned manner, as if he fully realized that he was but re-echoing the words of one who spake as the Spirit gave him utterance, he gave the reply, "Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Spirit." He then, with great force and power, made his application ; he insisted that the conditions were unchanged, that the Word of God meant what it said, and that to receive and obey it was to obey God and to imitate the example of those who, un- der the preaching of the Apostles, gladly accepted the gospel message. His discourse was long, but his hearers marked not the flight of time ; the Baptists forgot, in ad- miration of its scriptural beauty and simplicity, that it was contrary to much in their own teaching and practice. Some of them, who had been, in a measure, enlightened before, rejoiced in the truth the moment they perceived it ; and to others, who had long been perplexed by the difficulties and contradictions of the discordant views of the day, it was like light to weary travelers long benighted and lost."* A curious circumstance, illustrative of the fact that the principles of the Reformation were, during a period of sev- eral years, grasped by many different men who had no knowledge of each other, is related in the history of this meeting. There was a man by the name of William Amend living in that community, who had by his own researches arrived at the same conclusions as to the Bible teaching ♦Life of Walter Scott, pp, 103—5. ELDER BENJAMIN FRANKLIN. 33 presented in Mr. Scott's discourse. He had declared his convictions to his wife, and that, if he ever found a man who preached it that way, he would make his confession and obey the Gospel. He was a member of the Presbyte- rian church, and a very pious man. On the day when this discourse was preached, taking no interest whatever iu Mr. Scott or his work, he had been somewhere else, and passed the meeting-house on his return. Curiosity led him to step in, and he entered the door just as Mr. Scott began to recapitulate the points of his discourse, and stood in the aisle not far from the door. The first words he heard riveted his attention upon the preacher, and he list- ened with profound and eager attention to the close. When the invitation was given, to the amazement of the congregation, who knew him well, he pressed forward to make his confession and demand. baptism. This happened November 18th, 1827. Immediately, Thomas Campbell, Alexander Campbell, Joseph Gaston, Aylett Raines, William Hayden, John Henry, and very soon after, a host of others, joined Walter Scott in this last and greatest step in the restoration of the Ancient Gospel to the world. They hesitated not, thereafter, to say to a penitent believer, as Ananias said to Saul of Tar- sus : ''Arise and be baptized, and wash away thy sins, call- ins: on the name of the Lord." But clear as were their scriptural answers to believing penitents, the masses of religious people were by no means ready to receive their teaching as sound doctrine. The clergy grew furious, and the opposition to the Reformation was more determined than ever. The Reformation of Virginia and the Western Reserve of Ohio, thus strongly marked, and by its thoroughness effectually separated from all the forms of religious society 3 34 THE LIFE AND TIMES OP around it, gradually extended westward. But before it penetrated Eastern Indiana, the region with which we are immediately concerned, it had coalesced with another re- form movement, and the coalition, as above remarked, was somewhat different from either of the original move- ments. It was not, indeed, different in doctrine ; but there was an element of character in the men who led the Reformation in the West which gave it increased vitality, and made it more acceptable to western people. This ad- ditional element we shall now briefly trace. Barton Warren Stone was born in Maryland, December 24th, 1772. When about seven years of age, his father died and his mother moved to Pittsylvania county, Vir- ginia. Here he spent nine years of his youth, and made great progress in the elements of an English education. At the age of eighteen he entered an Academy at Guilford, North Carolina, with a view to qualifying himself for the legal profession. While attending the school at Guilford, a great religious excitement prevailed, under the labors of James McGready, a Presbyterian minister. Mr. Stone became deeply concerned about his salvation, and for a whole year was in agony, weeping and mourning, and seeking relief, but finding none. One day, after hearing a touching discourse on the text, * 'God is love," he retired to the woods with his Bible, and while reading and pray- ing, he experienced a tranquil state of mind which he at once accepted as evidence of his salvation. Having finished his school studies, he began to think of preaching. Then came another season of doubt and per- plexity — he had not clearly had "a call to preach." But his old preceptor re-assured him with the declaration that a desire to glorify God and save sinners was evidence enough of a call to preach. Upon this assurance he be- ELDER BENJAMIN FRANKLIN. 35 came a candidate for the ministry in the Orange Presby- tery. During the time of his preparation he was repeat- edly thrown into doubts and gloom by the difficulties of the scholastic theology which he was called on to study. His mind craved something that was tangible and that he could understand. He was particularly disturbed by the perusal of "Witsins on the Trinity," which had been put into his hands for his enlightenment ( !) in that profound- est of all mysteries in a system of mysterious divinity. He was finally licensed to preach. But knowing that at the time of his ordination he would be called upon to sub- scribe to the Westminster Confession of Faith, as contain- ing the system of doctrine taught in the Bible, he deter- mined to give if" one more thorough examination. He had, up to this time, partially evaded the subjects of the Trinity, election, reprobatiou, etc., as great and unfath- omable mysteries, and had dwelt on the practical duties of religion. But now he saw that these were essential © parts of the system he would be asked to subscribe to and teach. Being a thoroughly candid man, and unable to rec- oncile the difficulties he met with, he determined to sub- mit his dilemma to the action of the Presbytery. Calling two of the more prominent ministers aside, he stated his difficulties to them. After a protracted conversation, in which they found they could not relieve his mind, and wishing to retain so promising a young man to the minis- try of their church, they asked him how far he would be willing to subscribe to the Confession. " As far as it is © consistent with the word of God," was his prompt response to this interrogatory. The same answer, given before the Presbytery, was accepted and he was ordained at a regular session of the Transylvania Presbytery. Some time before his ordination he had emigrated to 36 THE LIFE AND TIMES OP Bourbon county, Kentucky, then comparatively a new country. His preaching here was so acceptable that he received and accepted a call to the pastorate in the Cane- ridge and Concord churches. It was to this pastorate that he was ordained as above described. In 1801 a wonderful religious excitement prevailed in Southern Kentucky and Northern Tennessee. Mr. Stone, hearing of this revival, and that it was conducted under James McGready, the minister who had first awakened his religious feelings some years before in North Carolina, went down to Logan county, to attend a camp-meeting which was to be held there. The excitement was attend- ed with certain nervous agitations and cataleptic attacks of a very wonderful character. These strange affections were not confined to those persons who were under con- viction. Frequently a mere spectator, who thought him- self self-possessed, would become the subject of a sort of spasmodic action, and would be jerked this way and that way, most violently, as if under some awful but invisible power. This was the more frequent form of the attack, and people called it "having the jerks." Sometimes a profane man would take the jerks very suddenly, and grasping a tree or bench to try and hold himself still, he would jerk and swear and swear and jerk, until, overcome by the powerful excitement, he would swoon awav. From this swoon he would, after a time, revive, calm and tran- quil, and believe he had been converted ; or, perhaps, re- vive only to a despairing sense of his sins, and to go through another series of spasmodic jerks. Others sank into a swoon at the first attack of the supposed converting pow- er, and after lying for a time entirely motionless, as if dead, would suddenly revive and praise the Lord with a shout or with a song. ELDER BENJAMIN FRANKLIN. 37 Mr. Stone looked upon the scene for a time, and became convinced that these manifestations were the work of God, sent among men to arouse them to a sense of their sinful- ness and need of a Saviour. On his return to Caneridge, these strange things occurred under his own preaching. At a protracted meeting in August of that year, more than twenty thousand people were in attendance ; Meth- odist and Baptist preachers joined with the Presbyterians, and preaching was kept up at several different places on the camp-ground at the same time. But stranger still than these jerks and catalepsies was the awakening of that Calvinistic people to a sense of the necessity of using the means of grace which God has or- dained. Barton Stone was an Old School Presbyterian, and the Baptists who joined him in the meeting were Calvinists of the strictest sect. Yet Mr. Stone says that they boldly preached the sufficiency of the gospel to save men, and that the testimony of God was designed and is able to produce faith. " The people appeared," he said, " as if just awakened from a sleep of ages ; they seemed to see for the first time that they were responsible beings, and that the refusal to use the means appointed was a damning Bio/' This recognition of man's responsibility under the enlighteninor influence of the word which God has spoken unto us by His son, is the fundamental prin- ciple of the separate Reformations which we are now com- paring. In it they were perfectly agreed. But the Cane- ridore revival had not followed it to its full results, as will presently be shown. The authorities of the Presbj r terian Church could not long endure so great a departure from the standards, and soon one of the offending preachers was put upon his trial before the Synod at Lexington. Believing that the 38 THE LIFE AND TIMES OF Synod would decide against him, and institute proceed- ings against others, five ministers entered a protest against the action of the Synod and withdrew from its jurisdic- tion. These five men were Robert Marshall, John Dun- In vy, Richard McNemar, Barton W. Stone, and John Thompson. David Pnrviance was, at the time of the withdrawal, a candidate for the ministry, but withdrew and joined the protestants. The protesting ministers at first formed a new Presbytery, naming it the Springfield Presbytery. But soon, realizing that such an organiza- tion was unscriptural, within a year after its formation, at a meeting of the Presbytery, they drew up what they facetiously called " The last will and testament of the Springfield Presbytery," and dissolved it. They discarded all human creeds, and held that the Bible was a sufficient rule of faith and practice. They laid aside the name Presbyterian and called themselves Christians. The churches planted by them were called Christian churches. And in course of time, when such churches w r ere so mul- tiplied that they began to regard themselves denomi- nationally, or as a distinct party in Christendom, the churches collectively were called, " The Christian Con- nection. " Those not belonging to this "Connection" usually spoke of it as "The Newlight Church, " and its members as " Newlights." This "Christian Connection," starting atCaneridge, in Kentucky, extended eastward and northward, while the Reformation of Bethany and eastern Ohio reached west- ward and southward, until the parties, as early as 1830 came into contact, or rather, it might better be said, came together. Three preachers of the Christian Connection were present at the session of the Mahoning Association above referred to, which chose Walter Scott as a traveling evangelist, and were invited to seats in the Association^ ELDER BENJAMIN FRANKLIN. 39 The Caneridge Reformers, or " Newli gilts' ' as they were often derisively called, did not come to the clear and settled views of baptism that were held by the Bethany Reformers. Robert Marshal had, as early as 1801, called Barton Stone's attention to the subject, declaring his belief that the Baptists were right in regard to it. After the great revival, the subject was again agitated, and although they agreed to exercise forbearance toward each other in regard to it, immersion was very generally prac- ticed. Mr. Stone quite early stumbled on the truth in regard to the design of baptism, but did not at the time have so clear a conception of what the Bible teaches as to adhere to it firmly — -he only " saw men as trees walk- ing." At a great meeting held at Concord, mourners were as usual called forward to pray and be prayed for. Some, after long waiting and many prayers in their behalf, still failed "to obtain the blessing." Looking upon them with most earnest solicitude in their behalf, " the words of Peter on Pentecost," said Mr. Stone, " rolled through my mind : ' Repent and be baptized for the remission of sins, and you shall receive the gift of the Holy Spirit.' I thought were Peter here he would thus address these mourners. I quickly arose and addressed them in the same language, and urged them to comply." But the effect was like that of Walter Scott's first discourse and invitation, above alluded to. The people were simply amazed. They had long been held in expectancy of a baptism "with the Holy Ghost and with fire" and, as Mr. Stone afterwards wittily observed, the suggestion of water " had a chilling effect" upon them. But he did not have such decided convictions as Mr. Scott, and con- sequently did not follow up the Scripture teaching on that subject. Th§ «* Christian Connection" therefore con- 40 THE LIFE AND TIMES OF tinued to receive members into full fellowship and com- munion without baptism if they did not "feel it a duty to be baptized." Notwithstanding their differences on baptism, they were so much alike on other important matters which sepa- rated them from the religious world around them that whenever they came together the subject of union would naturally agitate the minds of both parties. Both com- munities had thrown aside human creeds and formulas ; both had discarded all human names ; both were urging all who love our Lord Jesus Christ sincerely to unite on the Bible as an all-sufficient rule of faith and practice ; and finally, both communities were fully recognizing man's responsibility by urging sinners to believe on the Saviour through the testimony of God, to repent of sins and obey the Gospel. On this latter subject the Christian Connec- tion were not fully agreed among themselves. Those of them who refused to unite with the Bethany people, and who maintained still a separate existence as the " Christ- ian Connection," fell back into the old notions of mysti- cal religion. The union of two religious parties so nearly allied would seem, to a man with his mind still full of denomi- national forms, no difficult matter. But Mr. Campbell andSMr. Stone were for some time quite puzzled with it ; and when the solution came, it was rather a general provi- dence of God than the result of any formal ecclesiastical action. " Both Mr. Campbell and Mr. Stone were alike devoted to the great end of uniting the true followers of Christ into one communion upon the Bible, but each regarded the method of its accomplishment from his own point of view. Mr. Campbell, contemplating the distinct congre- ELDER BENJAMIN FRANKLIN. 41 gations, with their proper functionaries, as the highest re- ligious executive authority on earth, was in doubt how a formal union could be attained, whether by a general con- vention of messengers, or a general assembly of the people. Barton W. Stone, on the other hand, looking at the essential spirit of the Gospel, exclaimed, 'Oh, my brethren, let us repent and do the first works, let us seek for more holiness, rather than trouble ourselves and others with schemes and plans of union. The love of God, shed abroad in our hearts by the Holy Ghost given unto us, will more effectually unite than all the wisdom of the world combined. ' This great truth was not long in being exemplified, and that, too, by methods which, like the natural movements of the body, were the most direct and simple."* The question of union was soon solved, as far as it could be solved, by the ministrations of godly men who visited the congregations of both communities and taught them to worship together. In 1831, John T. Johnson became a co-editor of the Christian Messenger, a periodi- cal published by Barton Stone at Georgetown, Kentucky. This editorial union was soon followed by the union of the two churches in Georgetown. At the close of the same year a general meeting was held at Georgetown, in- cluding Christmas day and continuing four days. Another was held at Lexington, including the New Year's day fol- lowing. No formal action was taken at either meeting, because the Congregationalism of both parties was so pure and simple that it was supposed to be impossible to take any formal action. But a better understanding and increased fraternal regard was the result of the general Memoirs of Campbell, Yol. II, p. 373. 42 THE LIFE AND TIMES OP interchange of views by the leading preachers of both parties at these meetings. In a short time the two con- gregations in Lexington united. A union of the two churches in Paris next took place ; and so the work went on. till nearly all of the two classes of Reformers were united and became one people throughout the State of Kentucky. The union was not so complete elsewhere. Some took alarm at the preaching of baptism for the remission of sins and were inclined to hold on to the old views of a mystical religion. These, appropriating the name "Chris- tian Church" denominationally, have crystallized into a regular sectarian organization, and have diverged so for from the teaching of Stone and Campbell that they will more readily fraternize with the United Brethren and Protestant Methodists than with the advocates of the ancient order of worship. The principles of the Reformers were such as to cut them loose from all sectarian organizations ; and, existing as separate people, there began to be felt a necessity for some distinctive denominational epithet. Regarding Alex- ander Campbell as the leader, the people around them soon resolved the difficulty by calling the Reformers, "Campbellites," while the aggregate of the churches was styled the "Campbellite Church." By the same authority the Kentucky Reformers were called " Newlights " and their connection, the "Nevvlight Church." "Campbellite Church" and "Nevvlight Church" was an easy and ready way of distinguishing the two peoples from each other and from the religious parties around them. But those who held with Mr, Campbell so per- sistently and so emphatically repudiated the term "Camp- bellite," that common courtesy has commanded the ELDER BENJAMIN FRANKLIN* 43 disuse of the term. "Reform Church, " and "Disciple Church," have been used in some localities, but have never been acknowledged by the people themselves as appro- priate. "Christian Church," is, perhaps, most current of all terms used for this purpose, and withal the least objectionable to the people for whom a name is sought. The situation is one of considerable difficulty. Sepa- rated by our principles from the sects and parties of Christendom, we desire to speak of ourselves, or of " our brotherhood," as such. We want a Bible term, for we profess to be guided by the Bible in all things. But all the terms in the Bible apply either to the local congre- gations, or to the whole body of Christians. There is no Bible name for "our brotherhood," in this sectarian sense. It would be well if all the members of the Churches of Christ would abandon the denominational idea altogether. There is an exclusiveness involved that is contradictory to the principles of the Reformation. The confusion in the use of the term " Christian Church," by two communities not in fellowship with each other, was, at the time and in the locality of which we write, very groat ; for both parties were quite numerous in Eastern Indiana, and the differences between them had come to be very marked. As above noted, these par- ties had generally united in ; Kentucky. But there were some there, and many in other places, who took alarm at the thought of baptism for the remission of sins, and grew quite determined in their opposition to those who taught it. They also fell back from the teaching of Mr. Stone, that the Gospel is to be believed upon the testimony of God, and obeyed, to the old notion of a mystical spiritual regeneration, and returned to the old revival methods. The excitement of the Caneridge revival made all the 44 THE LIFE AND TIMES OF FRANKLIN. converts wonderfully enthusiastic. It has been observed that the Bethany Reformers were not at all a proselyting people until after they were awakened to that work by the tremendous zeal of Walter Scott. But the case was very different with the Caneridge Reformers. They were born in an excitement. Even when they had grown so far enlightened as to rely on the testimony of God to produce faith in the honest-hearted hearer, they continued to preach with the same fiery zeal as before. Everything was made as real hy their strong faith as if the facts they preached were transpiring before their eyes. The words of God on the pages of the Bible were as real as if they had been spoken directly to them from heaven in an audi- ble voice. It was the addition of these zealous people that gave a somewhat different character to the Western Reformers. They had the clear conception of the Gospel truth charac- terizing Campbell and Scott, and were impelled in its proclamation by the zeal of Barton Stone. Protracted meetings were held everywhere that people could be congregated to hear the word of God. Sinners were thoroughly instructed in the Gospel, and were then ex- horted and warned, by all that is involved in eternal hap- piness or everlasting destruction, to believe and obey. CHAPTER IV. WE must detain the reader yet awhile to introduce the remarkable man who brought the light of the Gospel to Benjamin Franklin and baptised him. It is another example from the long list of free minds that refused to be entangled in the meshes of the secta- rianism which prevailed all around him. Samuel Rogers did not perhaps learn, unaided, "the principles of the doctrine of Christ," but, aided at first only by a pious mother's prayers and counsels, he did learn enough of the Bible to realize that there was something higher and bet- ter than he saw around him. The best account of the man we have at hand is an autobiographical sketch which we subjoin, from Dr. Richardson's Memoirs of Campbell, Vol. II, p. 331, etseq.: " 1 was born in old Virginia, November 6, 1789 ; moved to Kentucky in 1793 ; settled in Clark county, Kentucky, until 1801. Moved then to Missouri, called Upper Louisiana, then under Spanish rule. My mother, a pious Methodist, sewed up her Bible in a feather-bed to keep the priests from finding it. This is the only Bible I ever saw till I was grown. My father urged my mother to leave her Bible, as it might give her trouble in this new coun- try, but she said she must have it to read to her children ; and she did read it to us much, and by her piety and counsels tried to impress its truths upon our minds and hearts. As I was the eldest child, this was all the preach- ing I heard until a young man. " After my mother had taught me to write my name and spell a little, I was sent to school three months. At the 46 THE LIFE AND TIMES OF end of this time I graduated with honor, having learned to read, write, and cypher to the rule of three. This was about all our teachers knew themselves. My mother's read- ings, prayers and counsels, gave me early a high regard for her religion, Though my proud heart often rebelled, yet a mother's voice would bring me back to sober reflec- tion again. I heard a Methodist preach the first discourse I ever listened to : soon after I heard a Baptist. I liked the free salvation of the Methodist, but disliked his bap- tism. I liked the baptism of the other, but disliked his Calvinism. I returned to Kentucky about nineteen years old, and found a great stir occasioned by the late strange revivals under B. W. Stone and others. Many abused Stone, while others praised him. I, however, went to hear him for myself, and was much pleased. He called on all to come to Christ, and invited all to lay aside their creeds and take the Bible as the only rule of faith and practice. I was pleased with his preaching: it sounded like the truth — like the religion I had heard of. Whatever may- have been said of the errors of Stone and those people, it was evident they were spiritually minded, and the most prayerful people of their times. I was baptised by Stone, 1812. The war came on, and the church became greatly demoralized ; and I, among the rest, was by no means exempt from its unhappy influences. However, after the war, through the preaching of Stone and others, we all got to work again, renewing our covenants with God, and a glorious revival followed. I became an exhorter by necessity. We held little meetings from house to house, and often had to send for a preacher to baptize our con- verts. The preachers told me I was called of God to preach. I had not thought of being a preacher, but be- ing convinced by their arguments that I was divinely ELDER BENJAMIN FRANKLIN. 47 called, I was ordained by Stone at Caneridge, fifty-two yea*s ago. He then gave me a Bible, saying: 'Preach its facts, obey its commands, and enjoy its promises.' I was greatly troubled about my call. I contended that if I was called, as were the Apostles, I ought to have their credentials and be able to prove my apostleship. I at- tempted to draw from dreams and visions and vague impressions, some superhuman aid ; often went on long tours upon a mere impression of the mind, taking it as a call. 1 thought I ought to perform miracles. My mind was often in a wretched state. About this time I got the Christian Baptist, and found relief. I believe I should have gone crazy but for Alexander Campbell. I was not slow to embrace his view, but knew it to be truth the very moment I saw it, and at once and in haste adopted it. This was about 1825. I had travelled thousands of miles, preached all over the wilds of Ohio, Indiana, Illi- nois, Missouri^ — swam rivers, exposed myself to every danger, saying, ' Wo is me, if I preach not the gospel.' I was ardent, impulsive, enthusiastic, and my labors were greatly blessed. But a heavy gloom hung over me when I would think of my call and compare it with that of the Apostles. "Bless the Lord! Alexander Campbell came to my relief. His debate with Walker, and then his debate with McCalla, waked up the people, and to me it was like the rising of the sun after a long, gloomy night. I heard him at Wilmington, Ohio, on his first visit. I compared him to Ezra of old, that great reformer who restored to Israel the lost law of God. Stone had given me the book, but Campbell taught me how to read it in its connection. I took his first periodical, the Christian Baptist, and since that time have taken and read everything he ever pub- 48 the ltfe and times otf lished. I owe him more than any man since apostolic times. He preached no new gospel, and brought in no new God, but taught us how to worship intelligently the God whom we had ignorantly worshipped, and to go back over the heads of all human teachers to the great Foun- tain of truth for our faith and practice. " Alexander Campbell taught as no other man, but with a clearness and simplicity that carried at once conviction to the mind of every man of common sense. He gave me the New Testament he published, with preface and appendix. I have it yet. It is the best of all new trans- lations ; his preface and appendix are invaluable. " I have sacrificed my whole life for this cause; re- ceived almost nothing for twenty-five years of the time ; baptized my thousands — I think seven thousand, as near as I could tell — but have a beautiful home ready for me on the other side of Jordan. I am in my eightieth year — preach much yet — my voice is as good as ever ; can speak in the open air so as to be heard by one thousaad people. Amen." The sketch is characteristic of the man, and also shows the difference between the two reformatory movements described in the last chapter. " Stone had given me the book, but Campbell taught me how to read it," is one of those short and significant sentences which comprehend a whole history. Those who knew Mr. Rogers will not agree that he has exaggerated the facts of his long career. He was naturally an ardent man, and religiously was fired with all the zeal of the great Caneridge revival. He knew the Bible thoroughly, and drew the contrast between it and the compound of mysticism and scholastic theology received by the people generally as religion, with a mas- ter hand. After properly instructing the people, he went ELDER BENJAMIN FRANKLIN. 49 on to exhort men to obedience. His exhortations were in the spirit of a man rushing into his neighbor's house to notify him that his house was in flames, and warning him to make haste if he would save his life. The awful reali- ties of death and the judgment seemed to be immediately before him, and he could make sinners feel that they were in danger. Such appeals were, of course, fruitful of good results, and sinners confessed and obeyed the Gospel under his ministrations by scores, by fifties, and by hundreds. In the year 1834, Samuel Eogers moved into Henry county, Indiana, and settled a near neighbor to Joseph Franklin, Sr. There had been a small congregation of Disciples already formed, which, for some reason, did not harmonize with Mr. Rogers. He preached for a time in a school-house ; but presently the disagreement just alluded to led to his exclusion from the school-house. This ex- clusion was regarded by most of the people of the com- munity as a manifest injustice, and awakened a general sympathy in Mr. Rogers' favor. He thereafter preached in groves, barns and private dwellings, to increased audi- ences. It was this general sympathy, shared in by Mr. Franklin, that led him to attend the meetings of the new preacher. Joseph Franklin and his wife, while residing in Eastern Ohio, were members of the Protestant Methodist Church, and had been immersed. In their new location they found no ohureh of their own, and had affiliated with the Epis- copal Methodists. They were very religious people, strong in faith, and well versed in the Scriptures, but still quite committed to the Methodist doctrine, and prejudiced against a horrid something they had heard of, called " Campbellism." When Mr. Rogers tirst preached in the neighborhood, Mr. Franklin and a neighbor went to hear 50 THE LIFE AND TIMES OF him. Benjamin, who had up to this time given the sub- ject of religion no especial thought, accompanied them. On their return from the meeting, the two older men were in a high state of excitement over the preaching they had heard. Benjamin had himself paid but little attention to the preaching ; but the excitement of his father and the neighbor soon attracted his notice. The preacher hud held the doctrine, as they avowed, that " baptism is es- sential to salvation," and it was most abominable heresy. Irreligious as he was, Benjamin had heard preaching, and the Bible had been regularly read to him and his brothers, all their lives. He therefore knew something of its con- tents, although wholly ignoront of the points of religions controversy, and now, taking part in the conversation, he very innocently inquired whether baptism is not com- manded by Christ. They both at once admitted that of course it is. "Well," said he, " is it not essential to obey the commands of Christ?" They were both so taken aback by this way of reasoning on the subject, that they made no direct answer to the puzzling question. Benja- min did not forget the circumstance, and quite frequently related it when discoursing on the design of baptism. Joseph Franklin took no interest after this in Mr. Rog- ers, until his sense of justice awakened his sympathy for one who, he believed, had been wronged. This motive at first led him to go regularly to the meetings ; but it was not long till a much deeper interest attracted him. He soon learned that the doctrine was not what it had been represented to be. The profound religious feel- ings of Mr. Rogers impressed him greatly, and he began to see everything in a new light. Early in December the preaching began to show some visible results. Benjamin an4 Paniel Franklin obeyed ELDER BENJAMIN FRANKLIN. 51 the Gospel. A week later, Benjamin's wife and his brother Josiah were baptized. In a short time some thirty or forty persons became obedient to the faith. Among these were Joseph Franklin, another brother of Benjamin, and John I. Rogers, a son of Samuel Rogers. The work went right on and reached to the adjoining settlements, resulting in the forming of several other churches. Early in the spring, or perhaps in the winter, a church was formed, and Joseph Franklin, Sr., and his wife became members. " The ultimate results of this revival eternity alone can tell." Benjamin, Daniel, Josiah, and Joseph Frank- lin, and John I. Rogers, all became preachers. John I. Rogers is a preacher well known personally throughout Kentucky, Tennessee and Missouri, and through the religious periodicals known everywhere as an able defender of " the faith once delivered to the saints.' ' Daniel Franklin still lives, and preaches regularly. He is almost as well known throughout Eastern Indiana as his brother Benjamin. He is thought by many to be a better speaker than Benjamin was. The breadth and depth of his resources as a preacher may be appreciated when we state that he has been the regular preacher for one church for seventeen years, closing out the seven- teenth year with a protracted meeting, which brought into the church a large number of the leading citizens of the community. He has a large family, all Christians except one or two, who are yet of tender years, and one son a preacher. He resides on a farm two miles from Middletown, and very near the place where he and his brothers were baptized. From the resources of his memory, and that of his youngest brother, David, we 52 THE LIFE AND TIMES OP gather many of the facts of the early life of Benjamin Franklin. Josiah Franklin early became an invalid, and, after many years of sorrow and suffering, went to his reward about the time of life when strong men are in the vifjor of their manhood. He did not follow up the work of the ministry very long, but was always an efficient member and over- seer in the congregation with which he worshipped. Joseph Franklin, Jr., continued to preach as long as he lived, but divided his attention and energies between preaching and the practice of medicine. He died while yet a young man, at the residence of Benjamin, in Center- ville, Lid., whither he had gone on a visit. The circum- stances of his death will be noted elsewhere. At the time of the revival above described, Washing- ton and David were not more than half-way " through their teens.' ' They did not obey the Gospel until some years afterward. Washington Franklin preached some for a time and then turned his attention to merchandizing. Pie lived many years in Middletown, but at present resides on a farm near Atlantic, Iowa. Although he gave up the work of the ministry, he did not give up the work of living a Christian, and always was one of the cverseers in the church of which he was a member. David Franklin began to preach soon after he obeyed the Gospel, and has kept it up ever since. His method has been to have four regular monthly appointments for preaching, and to spend four or five days each week on his farm. He has just entered upon his thirty-first an- nual engagement with one church. In leisure seasons he held many protracted meetings, until disease and the cares of a large family drew upon his energies so largely that he could not engage in such work. He has been ELDER BENJAMIN FRANKLIN. 53 a great debater, and has met in discussion representa- tives of nearly all the religious parties in Eastern Indi- ana, and also Spiritualists and other skeptics. He resides on a farm about ten miles south-east of Anderson, In- diana. The wives of Joseph Franklin, Sr., and Samuel Rog- ers, and mothers of the preachers just named, were by no means silent spectators while all this good work was going on. They prayed and exhorted most fervently in the meetings of the church, and from house to house continually warned and exhorted both saints and sinners. Mrs. Franklin was not always as " orderly" in the meet- ings as her sons thought she ought to be. Raised in the Methodist Church, where it was esteemed as evidence of a superior work of grace to become *« shouting happy," and of that temperament which renders any one a fit subject of that sort of religion, she did not leave off her early habits until long after her youngest son had become a preacher. Indeed, it was with difficulty that she re- strained herself throughout the discourse the first time she heard her grandson preach ; and, while a song of invitation was sung, she went about shaking hands with everybody and talking as she went. Her sons made such an ado about it, and urged the Scripture, " let all things be done decently and in order," with such vehemence, that she gradually left off shouting while anv one was speaking, praying, or singing ; but when she was "en- titled to the floor," her exhortations were continually interrupted with shouts and ejaculations! of praise. The meetings were held for two years at the house of Joseph Franklin, Sr. Mention has been made of his fits of despondency. If one of these happened on a day of meeting, he would leave the house and not return until 54 THE LIFE AND TIMES OP the meeting was adjourned and the people were gone. One Sunday morning he had gone off to the woods to avoid the meeting. When the services were about hali over, he came in and took hi? seat among the brethren After he had been in for a few minutes, Mr. Rogers called on him to take part in the devotions. He arose, and, without any attempt at concealment or palliation, told his experience of that morning. He had gone off to the woods, he said, so as not to be at the meeting, " but the mosquitoes were so bad" that he could not stay out. In the effort to talk to the church, he soon rallied and re- covered his usual tone. These despondencies were prob- ably the effect, for the most part, of a physical infirmity, but thev usually occurred on this wise : He was of a fractious temper and sometimes lost his self-control. As soon as he would cool down from the excitement, he would feel an utter contempt of himself, and he would almost despair. It is rather an unusual experience, and yet perhaps not so uncommon, if the secrets of all hearts could be known. Some persons are capable of maintain- ing an unruffled exterior when all is tempestuous within. But it was not so with Joseph Franklin, Sr. He never made any effort, apparently, to dissemble his real feelings. The young members brought in by this revival were nearly all more or less active in the congregation, and eight of them became preachers. We cannot better close this chapter than by an extract from a chapter of reminiscences by John I. Rogers, fur- nished to the Apostolic Times on hearing of the death of Benjamin Franklin. After giving the facts substantially as above, he adds : " The young Franklins began to assist in the meetings by prayers and exhortations, which made a profound im- pression upon all who heard them. ELDER BENJAMIN FRANKLIN. 55 " This revival resulted in the conversion of hundreds of souls ; eight of whom became preachers of the Gospel. Four of the Franklins and the writer of this sketch were of the number. If such results followed from the uniting of the heads of two families, what might be accomplished if all who love the Lord Jeasus Christ were united into one body? "Joseph Franklin, Sr., was a good man, but he was not at all times happy. He gave way to feelings of des- pondency which at times made him very unhappy. My mother described him as dwelling either in the garret or the cellar. Sister Franklin was always cheerful and hope- ful, and when her husband was not in a happy frame of mind, she would, at his suggestion, lead in the family devotions. I have heard her often make prayers that w T ould melt every one to tears — and prajers so fervent and eloquent, that I became ashamed of my own poor, weak attempts to talk to my heavenly Father. 14 At our meetings she and my mother used to offer in- variably the best prayers, and deliver the best exhorta- tions ; at least, so brother Ben. and I thought. I sup- pose that such things would not be tolerated now; never- theless I should not wonder if things are tolerated at the present day not near so creditable to the church, nor half so much calculated to incline the hearts of the children to the service of the Lord, as the earnest prayers and plain but touching exhortations of our Christian mothers. " From the day brother Ben. Franklin confessed Christ, he began to exhort sinners and to speak in defense of the truth, both in public and in private. He carried his Tes- tament with him everywhere, *and having a ready recol- lection, he soon treasured up its contents. His zeal for the Master's cause knew no bounds. On one occasion he 56 THE LIFE AND TIMES OP attended a Methodist camp-meeting, and greatly annoyed the preachers by taking notes of their discourses, and looking now and then into his New Testament to see if they had not misquoted the Scripture. This I think was the summer after his conversion. About the same time he was challenged to debate some question which I have forgotten, and I cannot now recall any of the circumstan- ces, except that he had me to represent his adversary a few days before the debate was to take place ; his brothers, Daniel and Joseph, being our moderators. I distinctly remember, however, that I came off second best. In com- pany with his brothers, I often visited him, when it was our invariable custom to read the Scriptures, sing some stirring song of praise, and offer prayers to God. Ke- ligion was his theme, morning, noon and night. Some- times he retired to the deep forest to find hours for undisturbed prayer. "His first written production was a contribution to the Heretic Detector, a periodical edited by the lamented Crkhfield, then of Middleburg, Ohio. I read it with much interest. As well as I can remember, it was an earnest exhortation to sinners to turn to God, by all the motives of heaven and the terrors of hell. This article must have been written about two months after he united with the Church."* During the summer (1S37,) I accompanied him to his first appointment, which was at a private house, some four miles from his own house. His text was Luke ix., 35 : 'This is my beloved Son : hear ye him.' How prophetic was his subject that day of what was to be his theme during the remaining forty years of his Christian ministry I * It was about eighteen montbs. J. F. ELDER BENJAMIN FRANKLIN. 57 "At the close of his discourse he invited me to speak, but my heart failed me. He then called on his brother Daniel, who responded in a few remarks. In all my associations with Brother Franklin, there was but one thing: which rendered his company the least unpleasant to me, which was the fact that his burning zeal administered to me con- stant reproof. He outstripped me so far in endeavors to save sinners that I was ashamed of myself. He would pro- pose some plan for the accomplishment of a desired end, and before I had fairly adjusted myself to the scheme, he had the work half done. He left no space for dodging between the resolution and the execution. He would say, 'Let us do this,' and by the time he had fairly pronounced the words he was at work. In the beginning I had the advantage of him in the way of general reading, and I sup- pose my education was something better than his ; yet he ventured freely upon ground that I was too cowardly to occupy. He urged me to employ myself more actively in trying to save sinners. My answer was, that when I had prepared ni3 T self, I intended to devote my life to preach- ing the Gospel. He said in reply, * You know enough now to tell a poor sinner how to be saved, and work will so stimulate your mind that you will gather up more knowl- edge, as you proceed in the Master's cause, than you can get in the same time at any school in the country. ■ "Soon after this our paths diverged, he going on his way working and studying, and I on mine, idling and half studying ; so that, when we next met, he was more than a head and shoulders above me in knowledge, and I was far- ther from being ready to preach than ever. "A few months after this, I visited a friend in Wilmin^- 7 J3 ton, Ohio, during the progress of a very interesting meet- ing which was being conducted by Walter Scott, who was 58 THE LIFE AND TIMES OF FRANKLIN. then in his prime. From some cause I was hindered from attending the meeting on a certain day; and when the family returned from church, they informed me that I had missed hearing the best sermon of the whole meeting. "Why," said I, "did Brother Scott surpass the sermon he made on Sunday morning?" "O, it was not Brother Scott," answered they, "but Brother Ben. Franklin from Indiana." I was not long in joining the company of my brother Ben. I found him surrounded by old brethren who had followed him to his lodgings for the purpose of drawing from his rich storehouse treasures of knowledge. "This occurred, I believe, in the autumn of 1841." CHAPTER V. €) EOPLE sometimes solemnly and erroneously "dedi- -L cate a house to the worship of Almighty God," and then in a few years, unceremoniously desecrate the same building to a store, a shop, or a stable for cattle, be- cause they want a finer one. So men are sometimes sol- emnly and ceremoniously " ordained to the work of the ministry ; " but in a few j'ears, finding a great deal of hard work and deprivation, with but small pecuniary reward, they unceremoniously set aside the solemn "ordination, " and go into law, medicine, or anything that promises to pay them better. Benjamin Franklin had a "consecration to the ministry" that could not be set aside. It was an ordination involving the principle that "the righteousness of God is revealed in the Gospel from faith in order to faith," or, as elsewhere stated by the same apostle, that, "it pleased God by the foolishness of preaching to save them that believe." He believed the Gospel, and, as a believer, felt an overpowering impulse to tell the truth to any who would hear him, that they also might believe. And, as already mentioned in the preceding chapter, he at once began to preach, and he never stopped for anything but serious sickness of himself or family. At first it was only an effort to "exhort" a little at the regular meetings of the church, or after some one else had preached. Then an appointment to preach somewhere at night, in some school-house, or in some private dwelling, was ventured upon. To these appointments he would often walk, three, four, or five miles, after a hard day's work. Two or three of the young preachers generally met together and united in the exercises of the meeting. And thus, gradually, he directed the forces of his mind and body to the work, un- 60 THE LIFE AND TIMES OF til he lost his interest in all other employments. Four years after his obedience to the Gospel he sold out the mill property, and was never afterward engaged in any regular secular business. For one or two seasons he farmed in a small way upon rented ground. These early efforts were not of the most encouraging character, by any means. He was so deficient in educa- tion, and made so many blunders, that some of the elder brethren talked discouragingly to him about trying to be- come a preacher. John Longley,* one of the oldest of * Mr. Longley was born in New York city on the 13lh of June, 1782. His parents were devout members of the Baptist Church. In 1790 the family em- igrated to the then Far West, and settled at Washington, Mason county, Ken- tucky. The Indians were very troublesome, and the people lived in a con- stant state of alarm. At eighteen, John went to learn the trade of a tanner. Soon after, he became the subject of some deep religious feelings, which so af- fected his conduct that his rude companions, in their mockery, said he was good enough to be baptized, and would probably have dipped him in a tan-vat, had he not, by a vigorous hair-pulling, compelled the "boss," who was the leader in the rudeness, to beg for mercy. In 1801 he gave in a satisfactory "experience," and was immersed in the Ohio river. In 1805, after another fearful experience in deciding whether he was called to preach, he was licensed by a Baptist Association. Like many preachers of that generation, however, he could not accept the standards of his church, and soon fell out with their Calvinism. ' Gradually freeing his mind from the old doctrines, he finally in the year 1810, on removing from one place to another, took with him a Baptist letter, but deposited it in a congregation of the Christian connection. When the union between the two communities of Reformers, (described in chapter iii.) took place, he went into it with all his soul. He was a most zealous and untiring evangelist. He preached extensively in Ohio, Indiana, and Ken- tucky. Moved once into Ohio, thence back to Kentucky, thence, in 1830, to Rush county, Indiana. Here he struggled on as a preacher, against great dis- couragements. Attempting to help his family to more of the comforts of life than a preacher's salary would afford, he opened a small store. The business was unfortunate, and about the time of the revival in Henry county, under Samuel Rogers, he moved to Yorktown, Delaware county, about twelve miles north of the Deer Creek Church, where he re-ided at the time of which we now write, and when he was a preacher of over thirty years' experience. From Yorktown he removed to Noblesville in 1840. Four years later he went to Lafayette, Indiana, where he resided until his death in 18G3. He was mar- ried three times, and was the father of twenty-five children, living to survive all but six of them. We preserved an account of the persons he baptized un- til the number reached eight thousand. ELDER BENJAMIN FRANKLIN. 61 Indiana's pioneer preachers, then resident at Yorktown, Indiana, often met with the young Franklins. In 1859 and 1860 the writer resided in Lafayette, Indiana. Mr. Long- ley was still living, and told with great glee a number of in- cidents illustrating the unpromising character of Benjamin Franklin's early efforts at preaching, from which we select the following : "He had a great fashion of saying, * My dear friends and brethering. ' Yes," said the venerable Longley, " he always put the *ing' to it, in those days. He used the expression a great many times in every ser- mon, so often indeed, that it was tiresome, and some of us took him to task about it. He doubted whether it was true that he used it 'in season and out of season,' as we had accused him. So, one day when he began a sermon, I got a piece of paper and a pin, and every time he said, *My dear friends and brethering,' I stuck a hole in the pa- per. After meeting we counted the holes in the paper, and there were a hundred and fifty ! But la me !" con- tinued the old man, after a hearty laugh, and a few puffs at his favorite pipe, "it was not long till he shot past all of us." It should be remembered, however, in estimating the frequent recurrence of this expression, that the servi- ces of those days were "lengthened sweetness, long drawn out." An hour and a half to two hours were the custom- ary limits. At the same meeting where this occurred, another young preacher made the opening prayer and protracted it to an unreasonable length. After a good laugh at Mr. Frank- lin, the dreaded critic turned to the preacher who had made the long prayer, and said : " Brother , you have not prayed any for about a month, have you?" "Why," said the astonished young man, "what makes you think so?" "Because," answered Mr. Longley, "you 62 THE LIFE AND TIMES OF prayed so long at church to-day, that I thought you must be about a month behind with your prayers." These sal- lies were made in such a kindly spirit, and accompanied with such fraternal suggestions, that, though he was much dreaded as a critic, he was still venerated and beloved by all the young preachers with whom he came into contact. It must not be supposed that Benjamin Franklin was either blind or oblivious to his defects. He knew them as well as anybody, and felt greatly embarrassed by them. When he had become an old man, and had such a great name, and such a weight of influence that he could afford to laugh at the little spite which sometimes criticised him in this regard, he was still sensitive to it, though he had sense and experience enough not to appear to be moved by it. But he was never so super-sensitive as to surren- der his chosen work because of it. He regarded it as a difficulty that could be overcome, and with all the forces of his strong will, he set to work to learn at twenty-seven what most children now-a-days learn at school ere they are fifteen years of age. Copies of Kirkham's Grammar, Olney's Geography, and Talbot's Arithmetic, bearing the thumb-marks of studious use, remained in his small but steadily growing library, late enough for his older children to remember them well. Indeed his eldest can now recall him as he sat, day after day, poring over the then myste- rious volumes. That his studies in these books were not fruitless, was evidenced in the assistance he was able to render his children in their primary studies at school. But the schooling that profited him most he obtained in a very different way. It was like the drill of many soldiers in the late war. A regiment formed at Anderson, Indi- ana, within one month after its organization, went into the Rattle at Richmond, Kentucky, alongside of veterans. It ELDER BENJAMIN FRANKLIN. 63 may not have greatly increased the efficiency of the army but the fighting of that battle probably drilled these sol- diers more in the essentials of soldiery than any month of drill on a parade ground could have done. Benjamin Franklin was a raw recruit, fisditinsr in "the good fight of faith" alongside of such veterans as Longley, Crihfield, Scott and Campbell. He listened to and read after these men, not merely to grasp their thoughts, but to learn their language. If a foreigner should come to this country be- ing ignorant of our language, he would note our grammat- ical and rhetorical forms with such care as not merely to understand them, but to be able to use them in communi- cating with us. So Mr. Franklin studied the language of those to whom he listened and after whom he read. Language learned in this way is like music learned by ear. It will not bear the test of severe criticism — it is often inaccurate ; but it quite as often has a freedom and naturalness that, under the professors, can only be attained under the very highest degree of culture. It is certain that, while Mr. Franklin's language was not always criti- cally accurate, it was so simple and easy that he never failed to instruct and entertain the people ; and it is equally cer- tain that we have hundreds of good scholars who cannot compare with him at all in this respect. Early in September, 1840, Mr. Franklin sold his mill property in which he had invested his farm. The milling business did not prosper. It was carried on during the financial depression which followed the crash of 1837. Money could scarcely be had at all, and people were com- pelled to reduce all expenses within the narrowest possible limits. Besides this, he was gradually turning his ener- gies to the work of the ministry, and perhaps did not study his business and push it forward with the energy 64 THE LIFE AND TIMES OP necessary to insure success under discouraging circumstan- ces. The purchasers of the mill failed, and he not only lost his investment, but came out three hundred dollars in debt. This debt was money he held as guardian for some heirs. When the heirs became of age, he paid to them the sum of six hundred dollars, including principal and inter- est. Six weeks after he left the mill, his wife gave birth to twins. He now had a family of six children to support. Out of business, burdened by a debt which was fearful for the times, unable to hire as a carpenter or even as wood-chopper or grubber, having no team or tools to work with if he had rented a farm, and no salary for a young preacher to lean upon, the prospect was gloomy enough to make a strong man tremble. The only relief under the appalling circumstances was in the habits of the pioneers, as all articles essential to the subsistence of a family were exceedingly cheap. Flour and meat could be bought at seventy-five cents per hundred pounds. Flan- nel, jeans, "linsey-woolsey," and a coarse kind of linen, were woven by most families at home, the material being the product of their own industry, and any surplus of such articles was used in lieu of money. How they came through this dreadful crisis of their lives neither he nor his surviving companion cared to recount. He worked whenever he could get employment, and re- ceived occasionally small donations as a preacher. The family lived as families can, when necessity is upon them, without any luxuries, and upon a meagre supply of the comforts of life. His poverty led to frequent removals after leaving the mill. Three times within two years he moved from one Jiouse to another in the same neighborhood, still pieaching ELDER BENJAMIN FRANKLIN. 65 wherever he could find an open field, but with no regular appointments anywhere. In 1840 he held a public discussion with one Eaton Da- vis, a United Brethren preacher. The debate was held in a grove some miles east of the Deer Creek settlement, near what is now Honey Creek station, on the Logansport and Richmond branch of the Pan Handle Railroad. It was probably his first regular debate. An old gentleman, a member of Mr. Davis' church, attended ; but as soon as his own preacher had done speaking he wandered off into the woods out of hearing while Mr. Franklin made his speeches. At the close of each session he would go Tor- ward, shake hands with Mr. Franklin, and say, " Well, Benjamin, you have made a complete failure this time." In these first years of his public ministry he showed his inclination to become a traveling evangelist rather than a local preacher. Indeed, in later years, when he did make stated engagements, he was continually begging off some part of his time to go elsewhere and hold protracted meet- ings. On one occasion, accompanied by his brother Dan- iel, he made a tour on horseback northward to Wabash- town, thence down the river to Logansport, and thence by another route homeward. They preached somewhere on their course every night, and at one or two places remained some days. At another time, Benjamin made a tour to Eastern Ohio, into the county where he was bornand raised, to visit the acquaintances of his boyhood and youth. He continued to have a succession of appointments along his route so as to preach at least once each day while on the journey. This trip was also made on horseback. His brother Daniel, on the contrary, seemed always inclined to settled work as near home as possible. A long-continued affliction of his first wife may have had 66 THE LIFE AND TIMES OP something to do with the formation of this habit. He located id the northern part of Madison county, about twelve miles from Anderson, the county town, and built a mill on Pipe creek. He then selected four points, vis- ited each one monthly, and in this way built up four good churches within a few years. While he operated in this field he was frequently assisted in protracted meetings by Benjamin, and as frequently went to aid Benjamin at points in which he was interested. The co-labors of the brothers thus continued uninterrupted until Benjamin went to Cincinnati. In the spring of 1842, Mr. Franklin moved to New Lisbon, Henry county, Indiana. This village is located ten miles south-east of Newcastle, the county town, and near twenty miles from the Deer Creek settlement: He remained here something less than two years, preaching regularly for the church in New Lisbon and visiting several other points frequently but not regularly. During his residence here he held a public discussion with George W. McCane, a Universalist preacher. This discussion is now a matter of no especial interest except that one of the parties was a man who has since become known and dis- tinguished among the Disciples. His co-laborers in the ministry while here were John Shortridge and Samuel Hendricks, both then following the more common custom of "preaching for nothing and finding themselves. " •Their work was confined to irregular appointments within *Both had learned to speak in the kind of sing-song tone which was then quite current, and without which many people thought a man had not " preached at all." Mr. H. would continue in that tone until nearly ex. hausted, and then, placing his hands to his head as if to hold it from bursting, he would slide down from his preacher's tone to the natural key of his voice on the sentence : " My head aches-ah 1 My brethren, I say my head aches- ah, and I can't preach any longer-ah, so we'll conclude by singing a hymn-ah." ELDER BENJAMIN FRANKLIN. 67 easy reach of their farms. Mr. Shortridge some years later removed to Milton, in Wayne county, and took some transient interest in the periodical which Mr. Franklin was publishing, but did not long continue in connection with the paper. He still survives, full of years and infirmi- ties ; but a man of God, and strong in the faith, waiting for the redemption of the Lord's people. In less than two years, Mr. Franklin, in the spirit of the true itinerant, gathered his household goods and his family together upon two or three farm wagons, and moved eastward, to the place where the village of Bethel now stands, and about twelve miles north of Richmond, Indiana, The village owes its name to the old Bethel church, which stood there thirty-four years ago. This church is known in Eastern Indiana as the home of Hosea Tilson and Elihu Harlan, who were two 'of that noble host of pioneers who established the Reformation in the West, coming and going, preaching and baptizing, with- out remuneration. The criticisms passed upon these pio- neers, indulged in by some of the late younger preachers, is as unwise as it is selfish and unjust. Had these older men refused to preach unless paid for their services, many of the churches which now keep these same pert critics on full-pay and half-work, would never have had au exist- ence. Instead of beins: sneered at for their want of lite- Many years after this residence at " Jimtown," as we then called New Lisbon, I lived near, and often met, Mr. Shortridge. In one of our familiar conversa- tions he related to me that after he had preached there several year3 one of the brethren called him around the meeting house on a certain Lord's day morning, and said to him : " Brother Shortridge, you have preached for us a long time and never got anything for it, as I suppose. I don't think it is fair, and I for one feel like paying you something." He then drew out his pocket- book, overhauled a lot of change, selected out twtnty-five cents, aud gave it to him. 68 THE LIFE AND TIMES OF rary culture, they are to be highly honored as noble and self-sacrificing men, who planted the truth in this country when no one could be found to undertake the work but them. While residing in Bethel, Mr. Franklin pushed his ac- quaintance into Western Ohio. His appointments were still scattered very considerably, the pay was small and irregular, and poverty still haunted the poor tenements which afforded shelter to his family. He now had six children. A seventh was born at New Lisbon, but one of the twins had died. Anxious to better his temporal con- dition, and believing that he now had opportunity to do so, he again gathered his effects together and moved to Centerville, then the county seat of Wayne county, In- diana. This was in the autumn of 1844. Reference has been made to the limited salary of the pioneer preachers. Sometimes the pay was tendered in a shape that tried the patience of the preacher's wife to the last degree. At one of the points during these numerous removals, it was arranged that one of the brethren would furnish Mr. Franklin a house to live in, and the members of the church were to bring in provisions as they might be needed. The house was a dilapidated cabin in an out- of-the-way place. At M hog-killing time," many thought of their preacher. Back-bones very neatly trimmed, spare-ribs (very spare indeed), and uncleaned heads and feet, came in such abundance that the wife and mother, al- ready weary and half sick, was thoroughly disgusted. The itinerant preacher had no smoke-house, nor even a meat- barrel. The overplus of these bones was turned to a good account in making soap. A sister, possessed in a high degree of " the gift of tongue," visited the family fre- quently, and as often reported the state of things at the ELDER BENJAMIN FRANKLIN. 69 preacher's house to the whole neighborhood. When she learned of the soap-making out of the bones, she had two adverse criticisms to report at large. In the first place, the family had been over-supplied with food, so that it spoiled on their hands ; and, in the second place, the preacher, who ought to be constantly " laboring for the good of souls," or studying to prepare himself, was idling away his time over a soap-kettle. For her part, she said, she " didn't see why some women had to be waited on so much, any way." This report had a decidedly damaging effect, and as the surplus at their own homes was not so great after '« hog-killing time " had passed by, but little more was sent in for the preacher's table. But the dark clouds sometimes have a "silver lining," and this dreary picture in the life of a pioneer preacher's wife was relieved bv the ministrations of a ffood ansjel in the form of a woman, who had not contributed until after the first rush was over, her good judgment telling her that help would be needed after a while. Then she came with nicely- trimmed hams, sausages and fresh beef, and with all a tender of heart-felt sympathy that went to the suffering mothers heart and unsealed the fountain of tears. Oh, if people could only realize what comfort it is in their power to minister to the suffering and sorrowing, they might often enjoy a rich experience of the truth that '*it is more blessed to give than to receive." Such darning and patching, turning and shifting, as were necessary to make the meagre income satisfy the actual wants of the family, cannot be described. The situ- ation can only be comprehended by the wife and mother who has gone through the trying ordeal. The preacher himself, away from home much of the time, and in the society of brethren ready to do all that can be done to 70 THE LIFE AND TIMES OF make him comfortable, has comparatively an easy time. Still, if he has the heart of an affectionate husband and father, it sends a thrill of distress through his soul as he sits down to a table groaning under all the luxuries of the land, to remember the scanty supply on the table spread for his wife and children at home. Many a day did the wife of Benjamin Franklin apportion the scanty supply left to keep the family during his absence so as to make it " reach over," and divide out the little amount she dared to put on the table at one time, so that each one of the hungry children should have his proper share. Many a time, when the little ones had lost all memory of their deprivations in refreshing sleep, has that patient woman sat up and overhauled their clothing, stitching, stitching far into the night, that the little ones should have more comfort the next day — sat there alone, and in a silence unbroken save by the deep breathing of her sleeping children and her own deep sighings. Hers was a noble nature. Many a woman, under such an experience, has either sickened and died prematurely, or, living, become pettish and melancholy, so that neither she nor her child- ren or husband could ever be happy. But Mrs. Mary Franklin, left alone more than half the time for many years, living often in some out-of-the-way place for eco- nomy's sake, destitute of luxuries, and often but poorly supplied with the necessaries of life, cut off almost entirely from society, continued patiently enduring all for husband and children's sake, for Jesus' sake, keeping up her spirits and living in hope, until, in God's good providence, a better day should come. Tears she shed — many bitter tears of sorrow and deprivation at her forlorn and almost widowed condition. But they were wiped away in time to dress, wash and feed the little ones who prattled around ELDER BENJAMIN FRANKLIN. 71 her, and, no doubt, often comforted her by their artless prat t lings. Many a time has her eldest boy stopped in his childish pursuits and gazed upon her countenance as she sat looking afar off through the window, yet evidently seeing nothing with the natural eye, and wondered what she could be thinking of — was she sad? The quick ma- ternal feeling would catch the gaze, and, after engaging her son in a few words of conversation suited to his child- hood, would bid him go and play again ; then, turning her head away, would wipe the unbidden tears from her eyes. The son would sometimes see that, too, and go away more bewildered than ever. Many years have passed away. The father has gone to be with Christ ; the mother, a partial paralytic, still lives ; the son, now just past the meridian of life, and trying to transcribe these scenes for the edification and comfort of Christian mothers, goes to her for the details, and sees that same old look. It is better understood now. The dear, good soul, who was so patient with her children then, would think of their absent father and long for the day of his return. She now waits no longer for his return, but for the day when she may go to him. God bless her last days on earth ! If there be brighter crowns in heaven, they will grace the brows of such moth- ers. If there be apartments where there is more fullness of joy, they will be allotted to those patient mothers who went down through the dark valley of the shadow of death wdiile their husbands were abroad preaching the good tidings of great joy to a sin-cursed race ! Nine children have arisen to call her blessed, to bear her on their hearts before a throne of grace, and to pray that God may bless their dearly-beloved mother ! The removal to Centreville was the beginning of better 72 THE LIFE AND TrMES OF days. Mr. Franklin from that time forward received much better remuneration for his labors. Society was not probably better than in places where they had formerly lived, but living in town, his wife was permitted to min- gle in society more freely, and she was not so lonesome. The children were older and every year becoming more company for her. It is gratifying to know that the necessity for such sac- rifices has passed away. Preachers now, with half the industry and economy of Benjamin Franklin and his wife, can have all the necessaries, and even many of the luxuries of life. The preacher's family, indeed, have a fair aver- age opportunity with other families in all respects. The plan of preaching "once a month" at each of four churches, dates back to about the time of Benjamin Frank- lin's residence at New Lisbon. He never could fairly adjust himself to the plan, although he sometimes made such engagements. Still later in his life, when he under- took to give all his time to one church, he was continually dissatisfied with the arrangements, and was never at home except in protracted meetings. Still he never raised any objections to that plan of work when others chose to adopt it. Some of the results (perhaps not necessary conse- quences) he did deplore, and he lamented that these results had not been foreseen, that they might have been avoided. The ordinary monthly visit at the first, as now, compre- hended a meeting on Saturday night and two on Sunday. For these regular visits preachers did not always, at the first, receive a stipulated amount ; but, where it was prom- ised, the price ranged from seventy-five to one hundred dollars per annum. If occasion seemed to call for it, the preacher was expected, for the same amount, to stay and "protract" the meetings for a week. ELDER BENJAMIN FRANKLIN. 73 Very gradually, but very steadily, the churches learned to rely on these monthly visits for their spiritual edifica- tion. Very gradually, and very steadily, they learned to feel more interest in these monthly meetings than in the acts of devotion and worship which might be observed on any Lord's day. Very gradually, the preachers left off their efforts to develope the talent in the churches to which they ministered, and finally adopted the habit of merely delivering their three sermons and then going home. Oc- casionally they roused themselves in a spasmodic effort "to set in order the things that were wanting," and preached a sermon or two on the ancient order of worship — " the apostles' doctrine, and fellowship, the breaking of bread, and prayers. " The brethren would indulge in a little pleasantry about how their preacher had " hauled them over the coals, " and then people and preachers would lapse into the old routine again. To-day hundreds of churches never meet unless they have a preacher present to discourse to them. A plan which suffers churches to fall into such helpless- ness is in some way deficient. Some are inclined to urge more frequent visits, or a stationed preacher, as the rem- edy. But how will it help the matter to have a preacher present every Lord's day who never calls for a prayer, a thanksgiving, or an exhortation from any member of the congregation? The deficiency is in the work of the preachers on their regular visits. A monthly visit and three or four public discourses is an easy way of things, both to the preacher and to the congregation, but it is a very inefficient way. There oughtto be some additional meetings, such as Bible- classes, singing and prayer meetings, etc., under the faith- ful guidance of the elders of the church, calling forth an 88 THE LIFE AND TIMES OF This notice of the Protracted Union Meeting closed with a proposal for " a meeting of as many of the differ- ent parties as can be induced to attend, at which one min- ister shall be selected from each party, to deliver one dis- course each on Christian Union, and leave the community to judge between us now, as God will judge us all in the Great Day." But nothing came of this proposal, as no one ever responded to it. Solomon bays : " Say not thou, what is the cause that the former days were better than these? for thou dost not inquire wisely concerning this." Any who inquire why the former days of the " current reformation" were so much " better than these," do not " inquire wisely con- cerning this." A glance at the pages of The Reformer for the two years 1845-6, will discover the fact that many things fell short of the perfection taught in the Bible. The young people were as unsettled in their piety then as now. Overseers in the churches were continually em- ployed with cases of discipline. The churches did not then keep the young people employed in teachers' meet- ings, Bible classes, or singing meetings, thus banding them in a sort of social circle of their own, and holding them aloof from the time-killing amusements, play-parties, dances, shows, etc. Many of the churches had no meet- ings but one on the first day of the week ; and there is good reason to doubt whether the Lord's Day meetings of those days were any more edifying than such meetings are now. The singing was often most grossly neglected. A picture drawn by the editor of The Reformer will recall similar scenes, witnessed, no doubt, by many of the read- ers of these pages, and which will serve to show how the foundation was laid for the trouble in regard to " music" in. the churches. If the £ea4ey be fastidious, and fears a ELDER BENJAMIN FRANKLIN. 89 shock upon his nervous system, it will be advisable to skip to the next subject introduced. The article is char- acteristic of the writer, and deserves a place here : " SINGING.' ' " It is lamentable to see the negligence of the brethren in cultivating their talent for singing. It might truly be said, that, of all the delinquencies which have obtained amongst religious people, this one is transcendant. How much might be said here without exaggeration? Reader have you not seen large congregations that could not sing one hymn without a book, and could scarcely do it with one? Have you not been at the house of God, and heard a sermon delivered, and the brethren invited to sing at the close, while sinners are invited to come and obey the gospel ; and, after waiting some time, a brother very de- liberately draws the case out of his pocket, takes out his spectacles, adjusts them properly to his eyes, looks round and inquires of several others for a hymn-book. Pres- ently one is produced, he looks at the index, announces the page, looks doubtingly at the hymn some time, tunes his voice, and finally commences : ' I'm not ashamed to own my Lord, nor to brethren, that 's a long-meter tune; can't some of the rest of you start it?' Finally the singing is murdered through, and all seem glad the task is performed. We say, have you not seen something like this? Well, why is this? It is just because no effort is made to learn to sing ; for there are some that could learn in every congregation. Let them practice at home, and assemble an hour before meeting time and practice, and so develop a love for singing, and they will soon be able to sing a great variety of our excellent songs and hymns. When you go to the house of God, go with the 90 THE LIFE AND TIMES Off intention of mingling your voice in the praises, and sing with the spirit and with the understanding. If you expect to be happy in singing the praises of God forever, you must delight in it here; for God will change no heart in the grave, or in the resurrection, and tune it for singing his praises, that does not delight in it here." In the last years of his life, after instrumental music had been appealed to as a remedy for the deficiency of the churches in singing, he frequently expressed to the writer his profound regret that more attention had not been given to the importance of singing as part of the worship of God, and confessed that such a state of things as above described is as destitute of true devotion, as he believed singing, accompanied with an instrument, to be. The editor of The Reformer was charged, as was the editor of The Review in later years , with magnifying ex- isting evils. He seems to have been of a temper some- where between that of his father and mother. His father sometimes sank into an uncontrollable despondency, while his mother was always buoyant and hopeful. Benjamin Franklin was disposed, at times, to look upon some re- formers as failures, and the means of grace, as applied to them, ineffectual in keeping the Disciples in the path of duty. But his strong faith always triumphed. God is over it all. He has revealed the truth. To believe and obey this revelation is infallibly right. Some will be saved by the preaching of the Gospel and the edification of saints. Therefore, let the men of faith go on in their work of faith and their labor of love. It should be noted that, in the picture of evil which his pen frequently drew, he rather described what he believed would be likely soon to follow if prevailing influences should not be overcome, ELDER BENJAMIN FRANKLIN. 91 than what actually existed. This fact serves to explain why, after depicting evils that would have disheartened most men had they believed them to exist, he seemed only to nerve himself to greater efforts — the coming evil may be partially or entirely averted by the present effort. In the second number of The Reformer is found an ar- ticle on " Our Prospects,'' setting forth that " we have come almost to a dead halt," and attributing the stand- still to five causes, viz : 1st. Great political excitement. 2d. The influence of the Second Advent excitement. 3d. That many Disciples had never learned to walk by faith. 4th. That many good preachers had left the field. 5th. That preaching did not exhibit the same zeal, scripture knowledge and argument, as the preaching of former times. And then, with that rebound of spirit to which reference has been made, he concluded with the following exhortation : " Under these circumstances, what is to be done? We answer, let every Disciple of our blessed Lord determine to read the Scriptures some every day, with the most devout and prayerful attention possible, and lift up his cries in " prayers, intercessions and giving of thanks, night and day," and let all be regularly found at the house and table of the Lord, and this of itself will produce quite a different state of things. * * * That the cause in which we are engaged, is emphatically the cause of God, whether our actions are always the best calculated to promote it or not, we have never entertained one doubt since we first acknowledged the authority of the great King. To think of abandoning this cause, al- ways brings to view the words of the Disciples, when the Lord said, ' Will you also go away?' to which they re- plied, * Lord, to whom shall we go? for thou only hast the words of eternal life?' * * * Let us, then, 92 THE LIFE AND TIMES OF brethren, make one mighty effort to save the church from corruption, lukewarmness, speculation, and sin of every kind, that it finally may be presented to the Lord, 'a glo- rious church, without spot, or wrinkle, or any such thing,' and ascribe all the honor and glory to God and the Lamb forever and ever." During his residence at Centerville, besides his preach- ing at regular appointments, Mr. Franklin made two jour- neys that were very considerable for those days — one southward into Kentucky and the other northward into Southern Michigan. Neither of these journeys was at- tended with any incident of great interest to the reader. The accounts furnished in The Reformer are taken up with descriptions of the country and a mention of the preaching- places and preachers met w T ith on the route. Only one additiou to the churches is noted. At Wabnsh (or Wabashtown, as it was then called), he met James M. Mathes, editor of the Christian Record, then published at Bloomington ; and Milton B. Hopkins, since, so well known as one of Indiana's best educators, and finally Superintendent of Public Instruction. " These brethren," he wrote, " were on their mission to Fort Wayne, being called and sent by the State meeting." Near Logan he met one of these erratic characters, who has since mis- used a very respectable ability of riding half a dozen dif- ferent hobbies in turn, to the destruction of more than as many churches, and finally switching off into Material- ism, and thence into Universalism. With an intuitive insight into human character, well known now as be- longing to him, he saw through this wandering star, and wrote that "he is spoken of as a talented brother, and much depends upon his support, as well as his proper and judicious deportment as a good soldier of Jesus Christ." ELDER BENJAMIN FRANKLIN, 93 But mention is here made of these tours chiefly because they illustrate how a man may make an opening and a position for himself. Occasionally a young candidate for ministerial honors and emoluments has heard Mr. Frank- lin preach, a»d noticed that crowds waited on his ministry ; has criticised his grammar and rhetoric, sneered at his manners and dress, and then has gone off mad with jeal- ousy, because he had been totally eclipsed by such an unpolished person. Many a young preacher, of good education and fair ability, has settled down on a good salary, paid him by a church of some other man's build- ing, who has seen it gradually grow weaker under his ministry, and wondered why it should be so, never sus- pecting that he, himself, lacked the culture and developed power that can come only from experience in building up the cause in newer fields. What young physician expects difficult and dangerous cases to be at once intrusted to him? or what young lawyer expects, at the very outset of his practice, to become counselor at law in great causes with large fees? A young man, who is modest in his ex- pectations, will not be chagrined nor discouraged if his client or his patient demand that an experienced man be called in, and would naturally look up to him in the case. But there are many young men, just out of school, and with no more than three or four years' experience in pub- lic life, and that chiefly in school, who boldly seek and assume the "pastoral care" of an old church at a full salary. "The children of this world are wiser in their generation than the children of light," and, unfortunately for old churches, the people do not generally feel them- selves personally and directly interested in the affairs of religion, as they do when they fall sick, and will commit its advocacy recklessly into the hands of youth and inex- 94 THE LIFE AND TIMES OF perience. The class of young ministers referred to are always watching for such places. But, within a year or two the membership scatters, and the attendance of "out- siders" falls off. The money for the next year's salary cannot be raised. A young man who has given himself to the "ministerial profession" is out of work, and is " seeking a location." The number of young men who are undergoing this experience is large and increasing, and they are much to be pitied. How is their case to be bettered ? How can it be arranged that the places shall seek the men, and not the men the places ? There are preachers whose services are in demand, but they are those who have the courage to work in hard places as well as easy ones. Benjamin Franklin had no trouble about places to preach. He preached in school-houses, court-houses, barns, groves, shops, town halls, and private dwellings — wherever a congregation of people could be collected to- gether ; took whatever the brethren chose to give him, and made no complaint if he received nothing. When these two trips were planned, there was no assurance that he would get fifty cents a day for the seven weeks engaged. Brethren in different places on the routes had been read- ing his paper, and on sending in their subscriptions, had given a general invitation to " come up this way some- time and hold us a meeting." On so slender an assurance of pay, he harnessed his horse with his own hands and set off, over new and bad roads, to fill a number of ap- pointments which he had sent forward in time to have them published — one night, two nights, or " Saturday night and over Lord's day," in a place — on one route going out, and another returning. On he pressed, through the mud, over " cour-de-roy " or pole-bridge roads, in ELDER BENJAMIN FRANKLIN. 95 sunshine or in shower, in heat or in cold, among strangers or among friends, but always full of the story of man's redemption through the Lord Jesus Christ, and eager to tell it to a score, or a hundred, or a thousand. Still, on he went, lodging one night with a well-to-do brother in some large town, and enjoying all the luxuries of wealth, and the next, perchance, in the log cabin of some poor man in the forest, sleeping in a " loft " with only a roof of rough "clap-boards" above him, through which the snow sifted upon a bed with a scanty supply of covering, and fed with corn-bread, hominy, and flesh of swine fatted on acorns or hickory nuts, or the wild meat of the pheas- ant and the deer. The records of eternity only can reveal whether much permanent good was accomplished for the people among whom he went in such a flitting itineracy. The new, rich soil of freshly-cleared ground needs but a scratching to prepare it for the seed of a bountiful harvest. The old fields, long opened to the drenching spring rains and scorching summer suns, must be subsoiled and rolled and harrowed, with great discretion, before they can be in- duced to yield the same bountiful harvest. So it was with the people of that generation. They had little to read but the Bible, and they had nearly memorized its contents. A discourse on "The Division of The Weird/' "The Great Commission, " or on "The Second Chapter of Acts," con- veyed all the instruction necessary to fix a man forever in the "first principles of the current reformation." Now- a-days our minds are plied with quarterly, monthly, weekly and daily magazines and newspapers, and every man is strained with the attempt to grasp all the leading events of yesterday, the world over. We are too busy to care much about religion. The preacher must therefore 96 THE LIFE AND TIMES OF subsoil with about a dozen great sermons on general sub- jects, harrow and cross-harrow with as many more sermons on the details of religion, and roll down with a tremendous power of exhortation, before the human heart can be pre- pared for the reception of the "good seed," "the word of the kingdom." It may therefore be assumed that these journeys accomplished much immediate good among the people. But the benefit to himself was very great and very prac- tical. He very rapidly enlarged his views of men and things. He saw society every week, from the lowest de- gree of rude illiteracy in the forest, up to the highest de- gree of culture and refinement attained in our larger towns and cities. Ere he was forty years old he was self-poised and at home anywhere. From his enlarged experience he was enabled to draw incidents illustrative of the doctrine he preached, and his thorough knowledge of society could readily adapt his illustrations to the congregation assem- bled to hear him. All who have critically observed his discourses concede that herein lay his great power over an audience. While the mind of the hearer was seeking to grasp a thought, a happily-chosen incident engraved it on the memory forever. Could he have had the advantage of good schools, that all our young men now can have by the time they are twenty-two, and then have started on the career he ran, it is impossible to tell how much more power for good he might have had. On the other hand, however, had he mastered a college course in his youth, it may be doubtful if he would have had the physical endurance, thereafter, to go through the work which he accomplished. Two years in a good elementary school would have so pre- pared him as to relieve him of much embarrassing criticism and of the study of language, when he desired to give his whole mental force to the study of the Bible. ELDE£ BENJAMIN FRANKLIN. 97 The general inference from the history of such men is, that many of our young preachers are relying too much on what they learned in school, and are too fearful of their hands, their polished boots, and immaculate ^clothing, to go among the masses of the people, and learn from them what they can learn nowhere else, and without which they cannot succeed in the ministry or in any other vocation. Benjamin Franklin was deficient in his early education ; but he was not at any time of his long career, deficient in opportunities for useful and agreeable employment — he never occupied the humiliating position of a place-hunter . Notwithstanding their early deprivations, the family of Benjamin Franklin enjoyed more than average good health, and the family circle remained complete, excepting the death of an infant daughter in 1841, and an infant son in 1855.* The death of the infant daughter, Sophia, one of the twins, occurred under circumstances very trying to its mother. Mr. Franklin had gone to an appointment some fifteen miles from home. It was very cold weather, and * A large family connection, and many personal friends not related by ties of consanguinity, may be interested in the following, condensed from the family record: Joseph Franklin was born, Sept. 13th, 1834. James Franklin was born, Nov. 7th, 1835. Matilda Franklin was born, Aug. 2d, 1837. Sarah Franklin was born, Feb. 22, 1839. Elizabeth and Sophia Franklin were born, Oct. 28th, 1840. Isabelle Franklin was born, Aug. 24th, 1842, at New Lisbon, Henry Co., Ind. Martha Franklin was born, Dec. 31st, 1845, at Centerville, Wayne Co., Ind. Benjamin Franklin, Jr., was born, Aug. 31st, 1850, at Hygeia, Ohio. Alexander Campbell Franklin was born, May 11th, 1852, at Cincinnati. Walter Scott Franklin was born, Jan. 24th, 1854, at Cincinnati. Sophia Franklin died, Jan. 15th, 1841, near Middletown. Walter S. Franklin died, June 17th, 1855, at Cincinnati. Nine are living, all of whom are married, all have one or more children, SUd. neither has ever lost a companion, J, f. 98 THE LIFE AND TIME^ OF the family were living in an unfinished frame house. To economize beds and bed-clothing, and to insure warmth to all, Mrs. Franklin put the three older children into one bed and took the other three into her own bed. In the morning she arose, made a good fire, and was prepar- ing breakfast, when one of the twins became restless. She took it to the fire and cared for it until it became quiet, when she laid it in the bed. Thinking the other might need attention, she took it to the fire, and, on removing the blanket in which it was wrapped, was about to give it a mother's caress. The child did not move. She held it up to the light — she shook it gently, but it moved not. She watched and listened a moment for its breathing, and then, with a shriek which set all her children in a tumult, she sank back in her chair. Her babe was dead! What followed in the next hour can be imagined, but not described. All the children were mere babes. Their appetites were keen, and could only be appeased by food. It was above half a mile to the nearest neighbor, and no- body was passing that way. With the courage of despe- ration, she laid away her dead child, fed all her children, and wrapping her eldest son, being then only a little over six 3'ears of age, as securely against the intense cold as she could, started him off to tell the dreadful news at his grand-father's, three-fourths of a mile away ! Insensible to his danger, and not Half realizing the calamity which necessitated his going, the son set forth on his errand. But a gracious Providence attended his footsteps, and in a short time sympathizing friends were at hand to relieve the cares of the half-distracted mother. In the month of July, 1845, Mr. Franklin came home from an appointment very sick, and immediately took to his bed with a, disease then called congestive feyer. Dr, Q, ELDER BENJAMIN FRANKLIN. 99 W. Peck, of Eaton, Ohio, was summoned. The distance was twenty -two miles. Medical reformation had a certain at- traction for those who were heartily ensrasred in religious reformation, and many were almost as conscientiously opposed to calomel and the lancet, as they were to infant sprinkling. Dr. Peck was a " Botanic Doctor," and withal a thorough-going Disciple. Hence his call at so great a distance. He made two visits, and at the second took Mr. Franklin home with him and kept him under treatment two weeks. At the end of that time he was able to return to his family. On his return from Petersburg, Ky., he received news of his father's death, which occurred October 13th, 1845. Before the tears of affliction ceased to flow, and perhaps drawn together by sympathy in their common loss, his brother, Joseph Franklin, Jr., accompanied by a wife and infant child, made him a visit. Joseph was sick at the time of his arrival, and at once took to his bed with congestive fever. For three weeks he lay and suffered very greatly, sinking steadily, until November 18th, when he breathed his last. He died in the twenty-sixth year of his age, after having been a devoted Disciple nearly ten years, and a preacher for five or six years. His last words were, " Praises to God for the hope of eternal life revealed in Jesus Christ the Dora.*' During this illness of his brother, and for some weeks afterward, Mr. Frank- lin's eldest son, then in his twelfth year, lay almost in the jaws of death with the same disease ; but for some inscrutable purpose in the providence of God, was spared to tell what he remembered, and what he has often since heard his mother recount, of the sorrows of that Autumn. The third part of a century has passed away since that time, one generation has gone aud another has come, but 100 THE LIFE AND TIMES OF those days of trial left an impression on memory's tablet that another generation will not efface. One thing that happened then was not appreciated fully for years after- ward. A mother's affectionate tenderness, which was almost a burden to her restored son, is much better under- stood, now that memory recalls the events of those days, before a judgment somewhat ripened by the experience of years. There are some women, who, though they have hus- bands and children, are hardly wives and mothers. Wrapt forever in a mantle of selfishness, they conceive that everybody is seeking to cheat them out of all comfort, and that their safety depends on a continuous warfare on all around them. Husbands and children live in a storm, and the place where they dwell is no home. But there are others who have to undergo great deprivations, who are closely confined at home and live in poverty, and much of their time alone with their children, but whose hearts never weary of affection and kindness. Year after year they suffer on, with few or no worldly comforts, except their love for their husbands and children, yet always so kind and forbearing that the hearts of their children go back to " mother " with a thrill that no pen nor tongue can describe. She, whose precious memory inspires this feeble tribute, underwent privation, toil and loneliness, without bitterness, because her heart was fixed in the same deep conviction of truth that took her husband away from her side and away from more remunerative employ- ment to preach to sinners the unsearchable riches of Christ. She is of the number of those who count all things but loss if they may win Christ. And now that the great burden of life has been lifted from her should- cjers, her activity greatly lessened by age and infirmity, ELDER BENJAMIN FBAN&Lltf. ' 101 she sits, day after day, in her arm-chair, while her hands, which will not be idle, are employed in the interest of her grand-children, the same patient soul she always was, 44 Only waiting till the shadows Are a little longer grown." CHAPTER VII. TV EAR the conclusion of the fourth volume of the \ Reformer, the editor began to feel the want of room in his little publications. Subscribers had multi- plied and correspondents greatly increased. Everything seemed ready for an enlargement. Volume four was hur- ried through at the rate of a number each week, and brought to a close as early as October, 1846. Some cor- respondents complained that their articles were not pub- lished, to whom the editor responded: "The brethren will please have patience with us till we get out of this little volume, and commence one large enough to give us elbow room. ,, In Novenjber, 1846, the first number of the enlarged volume appeared. It contained sixty-four pages, and bore a neatly-printed cover. There were no advertisements admitted except upon the cover. The editor sometimes, noticed books, periodicals, high-schools and colleges, in a paragraph or two on the last page of a number, but inser- ted no advertisement except the terms of The Reformer itself. The periodical was published at one dollar per annum, a price so low, that other publishers protested. The Christian Record, by J. M. Mathes, on receipt of the prospectus, said : " Brother Franklin has just issued proposals for en- larging The Reformer. He now proposes to put up the next volume in printed covers, 64 pages, 12mo., to the number, and 12 numbers to the volume, at the exceedingly low price of one dollar per volume, in advance I Bro. F. seems disposed to outdo all creation in the cheapness of ELDER BENJAMIN FRANKLIN. 103 his paper ; but, as far as I know, there is but one opinion on the subject, and that is, he cannot afford it" To this Mr. Franklin responded: "If the brethren can be induced to believe that we 'cannot afford it/ and thus deterred from taking it, we will be compelled to acquiesce in the 'one opinion on the subject ;' but should we simply hold our subscription to its present size, and receive our dues as promptly as heretofore, we can afford it, and by the divine blessing will afford it. But we expect better things than this, for we are receiving new subscribers every day." He was greatly aided in publishing so cheap a paper by employing his own family in the work upon it. He was his own book-keeper, proof-reader, and mailer. His eldest son set the type and superintended the press-work. His second son was "roller-boy" to the old fashioned hand- press on which it was printed, and filled the position called by printers ever since the days of Faust, "the devil." His daughter folded, stitched and covered the pamphlets. 'The office was kept in one of the rooms of the house in which he lived. By such methods of economy he did " afford' ' to publish the paper at the price named, and even realized some profit from the publication. In the "Introduction" to the fifth and enlarged volume the editor said : "The fourth volume of The Reformer is now completed and sent to our readers. Two years have now fled since we took charge of this little publication, and it is for God and our readers to judge of its usefulness, and the manner in which it has been conducted. We only can say this much : we have done our best to make it in- teresting and useful, yet it would be more than human not to have fallen into some improprieties and imperfec- tions. But its rapid increase of readers, with the ready 104 THE LIFE AND TIMES OF response to its' enlargement, furnishes us one strong assu- rance of its acceptance with the people. We have thus far met with more encouragements than we expected. It is now well understood that publications can wield a mighty influence for good or evil, and it is already seen that the instrument that is mighty in vindication of truth, must necessarily have power to do much in opposition to truth." The reasons given for enlargement are stated as follows : "We supposed that a cheap paper would be taken by many who would not read a large paper, or were unable to pay for one. But this we soon found to be attended with many disadvantages which we had not thought of. Many of our readers expected us to write, or give space to others to write, on all the great religious questions of the day. Each one supposed we might at least find room for his favorite topic, and if we did not do it, we were branded with a fear of investigation, bigotry, or some other evil thing. Not only so ; but if we commenced an article on any subject, no matter how interesting, we were compelled to cut it off in the midst for want of room. Many important articles had to be passed in entire silence, and many subjects could not be touched at all. We also found that so far from getting our pay more readily be- cause the amount was small, it was more difficult to send to us, and more liable to be neglected, and we were told by all who conversed with us on the subject, that they would much rather have a paper worth a dollar." According to his custom, he gave an outline of the work he hoped to accomplish throughout the year. We give the main points as set forth in this "Introduction :" "1. Infidelity in its various bearings and phases, shall receive due attention, together with the best evidences of the divine authenticity of the sacred Scriptures, we shall ELDER BENJAMIN FRANKLIN. 105 be able to lay before the people from the several resources now at our command." , "2. We shall labor to the utmost extent of our ability to throw all the light possible on divine revelation. This we look upon as the most important branch of religious edification and we shall spare no pains in giving all the satisfaction possible. "3 We shall take several of the sectarian systems of the day through a tolerably careful though courteous ex- amination. We shall do this because we shall have the op- portunity of placing our pamphlet in the hands of many who are entirely unacquainted with our method of teaching the gospel. "4. We shall write a series of dialogues or conversa- tions, calculated to set forth the spirit and practice, the nature and tendency of the various operations of the times. This style shall be employed because it is more attract- ive, and we can make many things more striking and forcible in this way than any other. *'5. A considerable portion will constantly be open for those who may wish to make their objections to our operations, and our replies to them. This we shall hope to make an interesting portion of the work, to those who take any pleasure in light elicited in this way. "6 Interesting items of foreign religious news will oc- casionally find a place in our paper. News from the churches, with so much of the wonderful and mysterious phenomena as we shall be able from time to time to notice in the moral heavens, shall be faithfully reported for the satisfaction of our readers." The following sentence contains what would be consid- ered as boasting, were it not known that Mr. Franklin did exactly what he proposed: "One of the first duties 6 106 THE LIFE AND TUIES OF of editors is to encourage and assist proclaim ers of the Word. We therefore propose to make a present of fifty copies of the Reformer to fifty preachers who devote their whole time to the work, say the hest things we can say for those thus engaged, and, the Lord being our helper, preach as many sermons as any preacher in the State." It is true that from the time he began his editorial career he did as much preaching as any preacher, and a great deal more than the majority of those who give their whole time to the work. To their shame it is to be written that many preachers who do nothing else but preach are content to preach on Saturday night and twice on Lord's day at their regular appointments, and about once a year hold a protracted meeting of a week or ten days at each preaching-place. A man who does no more than this ought to reduce his pay to half price and dig the other half of his living out of the ground. Very many good preachers, however, employ their time profit- ably between appointments. As elsewhere more fully set forth, the Reformation had assumed its Eastern, Southern and Western phases. There were the Western Reserve Reformers, the Caneridge(Ky.) Reformers, and the Indiana or Western Reformers, a compound of the other two. These phases were not doc- trinal differences. There was the fullest fellowship among them all. But the differences consisted mainly in the provincial characters of men East, South and West. Recognizing this, The Reformer, now distinctively a Western periodical, was changed in name to The Western Reformer. In his engagements as a preacher, Mr. Franklin was gradually drawn to western part of Wayne county and Rush county. On this account he rather suddenly de- ELDER BENJAMIN FRANKLIN. 107 cided to move from . Centerville westward ten miles to Milton, in Wayne county. Decision was followed by im- mediate action. The family, household goods and print- ing office were loaded upon wagons engaged for the pur- pose,' and hauled over to Milton. This move took place in the latter part of the winter of 1846-7, in February or March . In October, 1847, Mr. Franklin held a discussion in Milton with Erasmus Manford, a Uni vera list minister, and editor of a periodical styled The Western Univers- alis/. The propositions discussed were the following: '•1. Do the Scriptures teach that the coming of Christ to judge the world is future? Mr. Franklin affirms, and Mr. Manford denies. "2. Do the Scriptues teach the final holiness and hap- piness of all mankind? Mr. Manford affirms, and Mr. Franklin denies. tl 3. Do the Scriptures teach that those who die in dis- obedience to the Gospel will suffer endless punishment? Mr. Franklin affirms, and Mr. Manford denies.' ' The debate lasted four days. By previous agreement both parties wrote out their speeches, introducing no argu- ments but those used in the oral discussion. The work was printed by the Indianapolis Journal Company and made a book of three hundred and sixty-eight pages. This was Mr. Franklin's first published discussion. During the same year, one Williamson Terrell, a minister of the Methodist Episcopal Church, became dreadfully exasperated at the spread of " Campbellism," and busied himself with an effort at its extermination. The Con- ference had located him in Eastern Indiana, so that he and the editor of the Re former were continually running across each other's track. Mr. Franklin chose to hold 108 THE LIFE AND TIMES OF him to an accountability for his course. He was very wary however, and confined himself closely to his pulpit. But* 'Letters to Mr. Terrell," published in the Reformer, counter lectures, aud challenges, finally created a public feeling which brought Mr. Terrell to terms and proposi- tions for a public discussion. Arrangements were made for Henry R. Pritchard, a very able proclaimer of the ancient Gospel, to meet Mr. Terrell and debate with him at Fair- view, in Fayette county. But nothing could prevail upon him to enter into any arrangement for having the debate printed. The discussion took place in November, 1847. Copious notes of his speeches were taken by Mr. Frank- lin and others, who wrote his speeches for him, giving all his arguments in full and as fairly as they could. Mr. Pritchard wrote out his own speeches. In this way a very readable book was produced, which was printed in the Reformer office and had a considerable sale. Mr. Franklin's next debate was with a Universalist preacher by the name of Craven, at the town of Somerville, Ohio. Very little is now known of the dis- cussion. Mr. C. was irascible in temper and vociferous in his manner; hallooed very loud, and brandished his clenched fists over the head of his opponent. Mr. Frank- lin's first knowledge of this man was gained at a Univer- salist convention in Dayton. Mr. Craven was put for- ward to deliver a sermon before the convention. His text was the words of the serpent, Genesis hi, 5 : " Ye shall be as gods, knowing good and evil.V The editorial ac- count of this discourse in the Reformer says: "After pronouncing these words with a great flourish, he told us he would proceed to address us on the Mission of Sin. In doing this, we could see but one thing prais worthy in his entire effort. That one thing was, that he proved true to ELDER BENJAMIN FRANKLIN. 1(T9 his master, confined himself closely to the text, and la- bored zealously to show that this promise of the devil would be fulfilled. What was still more blasphemous and ridiculous was, that he made this knowledge — Ye shall be as gods — to be not only the happiness of saints here, but of all men in the eternal world." The war with Mexico raised among Disciples the ques- tion whether Christians may go to war under any circum- stances. The Reformer took the ground of non-resistance held by the American Christian Review many years later, of which we shall give account hereafter. There were then some persons who chose to construe the editor's views as merely a matter of partisan politics. He was in sympathy, they said, with the party opposed to the admin- istration. This was not true ; but Mr. Franklin did not see fit to contradict it. He argued it as a question of Christian morals, aside from the particular issue of any war. The distinction between a man opposed to the Mexi- can War, because he was opposed to the political admin- istration under which the war was declared and waged, and a " peace man" on principle, a man who believed war to be always wrong, he drew clear and sharp : «* We feel it incumbent on us farther to state," said he, M that the present war has nothing to do in inducing us to write on this question, and most solemnly to avow that we are not actuated by any party political feeling. Some men are peace men because of their political partyism, in op- position to the present war ; but for such peace men as these we have no sympathy, .as we have no fellowship with such peace principles. The great question is whether all war is not at variance with the teaching of Jesus Christ." The community was not so thoroughly con- vulsed with the war excitement as in 1861, and the dis- 11*0 THE LIFE AND TIMES OF cussion wont on until the editor decided that enough had been written on both sides, and closed the discussion. One of Eastern Indiana's pioneers in the Reformation was Samuel K. Hoshour, who, for his own great merits, as well as an intimate associate in the ministry with Ben- jamin Franklin, deserves something more than a mere '« honorable mention." His name occurs quite often in the Reformer, as a writer, a teacher and a preacher. He was at this time teacher of a high-school in Cambridge City, Ind., two miles north of Milton. Mr. Hoshour was born in York county, Pennsylvania, December 9th, 1803. His parents were German, but also American born. Ger- man was his mother tongue. At seventeen years of age he taught his first school. The community was wholly German, and his instructions were given in that language. 9 © © © Soon after, he entered an English school and began to study the English language. So completely successful was he that one might have heard him preach often with- out ever suspecting that English was not his mother tongue. At eighteen he joined the Lutheran church. By dint of perseverance, he succeeded in obtaining a thorough education, and became a minister in the Luther- an church. The principles of the Reformation being preached in his neighborhood, he set himself to the work of opposing the heresy. But his honest mind and heart soon grasped the truth, and he became a member of " the sect which was everywhere spoken against." This, of course, at once cut off his means of a living, and he de- termined to emigrate to the West. In 1.835 he landed at Centerville, where he taught school four years, preaching on each Lord's day, and succeeded in plauting a good con- ELDER BENJAMIN FRANKLIN. Ill gregation of Disciples.* In 1839 he removed to Cam- bridge, where we find him at the time of which we are writing. But, at the end of the year 1846, his failing health warned him to leave the school-room. For ten or twelve years he gave himself largely to the work of the ministry, resorting to teaching German occasionally as a means of supplementing the meager income he derived from preaching. In those days the Disciples were much more ready to pay stirring evangelists who could hold *The history of the Church of Christ at Centerville is of interest, because of the residence of Benjamin Franklin in that town, and because it illustrates the character of Samuel K. Hoshour, and also the spirit of Disciples a gener- eratiou ago. We therefore introduce the following extract from " Pioneer Preachers of Indiana — Biographical Sketch of Samuel K. Hoshour," p. 238: Soon after his arrival in Centerville, " he commenced teaching a district school, at twenty dollars per month — an unprecedented salary in that day. Such was his success, that, in a short time, he was elected principal of Wayne County Seminary, in which he taught four years to the entire satisfaction of the community. " During all this time he employed his Lord's days in disseminating the simple Gospel as he had learned it and most devoutly cherished it. In Cen- terville the court-house was his sanctuary, in which he officiated as both preacher and sexton! On Saturdays he prepared the wood, and on Sundays made the fires and preached. The Reformation was then in its infancy at that place. There was only one family— a man and his wife — that openly adhered to the cause for which Elder Hoshour plead. These, himself and his wife, at that time constituted the Church of Christ at that place. He acted as bishop, the lone brother as deacon and the two wives as deaconesses ! There was, therefore, little cause of strife and division in that chuich, for each member held an office! ** Though there were no contentions within, it was not long until he felt from without the sharp points of sectarian bigotry and intolerance. But he occasionally made a proselyte, and by the help of others succeeded in build- ing up a good and substantial chcrch at that place. "After he had been there one year, the Baptists, many of whom sanctioned his preaching, insisted upon his uniting with them. He consented to do so provided they would allow him to urge upon all seekers Peter's answer to the question, What shall we do? Acts ii, 37. To this there was some objection, and the union did not take place. In the process of time, the ma- jority of the Baptists united with the Christians, to whom they delivered over their commodious hou,se pf worship." 112 THE LIFE AND TIMES OF great revivals and get large additions to the church, than the steadier men whose talent lay in teaching Christians how to live. Mr. Hoshour was a very experienced teacher of Christians, but no revivalist. He therefore always re- ceived less support for his ministerial labors than many less deserving men. In 1858 he was elected President of Northwestern Christian University (now Butler Univer- sity), in which capacity he served three years. At that time the University Faculty was re-organized, and he be- came Professor of Modern Languages. He still survives, aged and feeble physically, but strong in faith, and waiting to follow the host of cotemporaries that have gone before him to the sweet fields of Eden. During the years that the Reformer was published at Milton, Mr. Hoshour brought out two works : an Abridgement of Mosheim's Ecclesiastical History, which was published from the Reformer office, and "Altisonant Letters." The design of the latter was to engross, in the form of a series of let- ters purporting to be from one "Lorenzo Altisonant" to "Esquire Pedant," all obsolete English words. It was a very unique production, and almost as unintelligible to the modern English reader as if the author had written it in his own mother tongue. The " Ecclesiastical History " was probably a loss to the publisher. About this time was formed the germ of educational enterprise which brought the Butler University into being. The Disciples have always been an educational people. The freeing of their minds religiously seems to have de- veloped a taste for intellectual freedom and culture in all directions. In the Western Reformer, July 1848, Robert Gordon announced "to the friends of Education and the public generally, that he had engaged Mr. Allen R. Benton, a graduate of Bethany College, to teach a Classical and ELDER BENJAMIN FRANKLIN. 113 Mathematical School, in the village of Fairview, to com- mence the last of July and continue ten months." In 1850 "Fairview Academy" was announced as a chartered institution, "with powers equal to any literary institute in the State." Young men from all parts of the State flocked to it, and its fame was soon equal to that of many colleges of the present day. Its great benefit to the cause of education, and indirectly to the Reformation, was so manifest, that the Disciples soon began to think of a larger institution and more centrally located. In January, 1850, Ovid Butler, of Indianapolis, announced that a charter had been obtained which "contemplates the founding and en- dowing of a University through the instrumentality of a Joint Stock Company, with a capital of not less than $75,000 nor more than $500,000, to be divided into shares of $100 each." With considerable difficulty the minimum of stock was obtained. Ovid Butler subscribed very lib- erally, and the first building was erected on grounds do- nated by him, and situated north-east of Indianapolis, far enough out, as was then supposed, to keep students clear of unfavorable city influences. A large central building with two wings was planned, but only one wing was erected. The Institution was known as the " North Western Christian University." The immense growth of Indianapolis, after the close of the war, extended the city far beyond the University. The grounds became very valu- uable and were sold so advantageously as to greatly enrich the University. At the same time citizens of Irvington, an eastern suburb of the city, in order to improve their location, made considerable donations, and the University was removed to Irvington, and the name changed to "Butler University." It is now one of the richest educa- tional corporations in the West, and is duing a good work, 114 THE LIFE AND TIMES OP especially in the education of young men who desire to devote themselves to the work of the ministry. It can be remembered by many living men that in the earlier divys of the Reformation the songs sung were very few in number, while the number of tunes employed was still less. In the enthusiasm of the days when nearly all meetings were revivals, tne high flow of spirits led every body to sing. Hymn-books were almost unknown in many places. The leader and one or two others some- times had books, but the masses of the members had memorized the few hymns which were used, and sang without books. But the period of continued revivals could not last always. A lull came. Young people grew up who had not learned the hymns. During this period it often happened that the singing was a failure. If there was a brother present who could "raise the tune," it hap- pened as often as otherwise that he had no book, and when the brethren were called on to sing there would be an awkward pause while some one would hand him a book and he could collect his musical powers so as to be able to "pitch the tune" about right. This deplorable state of things is depicted elsewhere, with comments from the editor of The Reformer. As the number of the Disciples multiplied, a great want in respect to singing began to be felt. Among the first to make a special effort to supply the want were Silas W. Leonard and Augustus D. Fillmore. These men had committed themselves to what was by many supposed to be a reform in musical notation. Thomas Harrison had contrived a numeral system of notation and printed one or two small books in his system. Leonard and Fillmore thought that this would so simplify music that many who could not or would not learn to sing by the ELDER BENJAMIN FRANKLIN. 115 standard system of round notes, would learn to read music in numeral notes. They, therefore, set to work to arrange a hymn and tune-book, which they called M The Christian Psalmist." Part first was issued in July, 1847. The book came out in three parts — part first in round notes, part second in patent, or " buckwheat," notes, and part third in numeral notes. The effect of this book was very' great and very beneficial. It would not have passed the test in the hands of a thorough musician, though in its later editions it was greatly improved ; but it was a very popular book. It contained a good selection of hjmms and a variety of easy and popular airs. By its aid a great many persons obtained a little skill in reading music. Sininn^-schools and siii2fin2:-circles were formed everywhere. The services of the authors of the Psalmist were in great demand. Scores who learned from them went to teaching music in the churches. It happened then, as it has always happened in a majority of churches when an effort is made to improve the singing, that the middle-aged and older members took but little interest beyond paying their proportion of the expense. The good work was left too much to .the young people. At middle age the majority of people give up the idea of learning to sing, and indeed, cease to sing at all. What would be the result, if the preaching, the public prayers, and exhortations, should be surrendered into the hands of people under twenty-five years of age ! Singing is part of the worship. It demands the wise counsels and ripe experience of the elders in the churches for its supervision and management, A bitter controversy on a perplexing question which we shall have occasion to speak of here- after, might have been avoided by such a supervision of the singing as the nature of all the acts of public worship 116 THE LIFE AND TIMES OP require that they should have. The sentiment of the songs, the dignity of the music, and the spirit of true devotion in the act of singing, are very proper subjects of ministerial instruction. Probably several books of equal merit have been issued since, but none have had such a popular influence upon the singing of the churches generally, until the " Chris- tian Hymnal" appeared. This book has been subjected to the same sort of criticism that the " Christian Psalmist " was; but its comprehension of so great a number of standard tunes and hymns, and the fact that it has gone into such general use, will render its displacement very difficult. Indeed, an effort to displace it would be an act of very questionable propriety. The editor of the Reformer was never able to sing any time in his life. But his mind and heart went with the sacred song always. His free criticisms upon the sentiment sung have brought the blush upon the cheek of many worshipers who thoughtlessly sang a piece because they chanced to fancy the tune set to it, while his severe rebukes of those who sang in the church as if they had been members of a singing -school class have had their influence upon thousands of young people. Many of our readers who have attended his protracted meetings will re- call incidents illustrating what we have just written con- cerning him. Once, at Anderson, we had sung with great spirit the hymn, commencing, " There is a land of pure delight," just as it is printed in the Hymnal, and to the music therein set to it. At the conclusion of the singing, he stood for a moment looking round upon the members, his eyes, as our sister said, " hanging out like the knobs on ELDER BENJAMIN FRANKLIN. 117 a bureau drawer." All knew that something a little out of the regular line was coming. Presently he began to quote expressions from the former part of the third stanza (he never could quote a whole stanza) : " those gloomy doubts that rise ; " " see Canaan with unbeclouded eyes." His manner was slow and deliberate, and his tone exceed- ingly contemptuous. Then he asked, while every person in the audience-room could have heard his own heart beat: "Do you Christians really have those * gloomy doubts ? • Are your eyes of faith really so clouded that you cannot distinctly see "the Canaan that we love?'* The lesson was not soon forgotten. He took the same heartfelt interest in the singing, al- though he could not sing himself, that he did in all acts of worship. As a preacher, he had long realized the want of some intelligent means for the improvement of the singing in the churches. He had witnessed the great benefit of a little systematic effort to learn to " sing by note" in several churches, and therefore, when the " Christian Psalmist " appeared, he gave it his warm ap- proval. Besides the regular advertisement on the cover of his pamphlet, he gave frequent notices favorable to the work urging its use in all the churches. In the Reformer for March, 1847, was published the prospectus of a covered pamphlet of forty-eight pages, a monthly periodical, called The Gospel Proclamation, to be issued from Loydsville, Belmont county, Ohio, and pub- lished by Alexander Hall. This is our introduction to a very remarkable man. Mr. Hall was a preacher among the Reformers in Eastern Ohio. He was possessed of a very great memory, and was ex- ceedingly shrewd. He came into prominence as an antag- onist of the Universal ists. He soon learned all the argu- 118 THE LIFE AND TIMES OP ments of Universalists and passages of Scripture quoted by them in support of their doctrines, how they construed and applied them, and framed a reply. He usually contrived to turn the arguments and the Scriptures quoted by Uni- versalists against them. For instance, a favorite Univer- salian argument of those clays was presented as follows : " God is infinitely good, so that he would save everybody if he could. But he is infinitely powerful, so that he can save everybody if he will. Therefore, he will save every- body.'' To this Mr. Hall replied, first quoting the Scrip- ture, " Vengeance belongs to me ; I will repay, saith the Lord ; " " God is infinite in vengeance, so that he would damn everybody if he could. But he is infinite in power, so that he can damn everybody if he will. There- fore, he will damn everybody." Many of his positions were more ingenious than tenable, but as he knew their whole theory perfectly, and was instantly ready with a response to everything they brought forward, he was a most formidable antagonist. It is related of him that, on one occasion, he engaged to meet a Universalist in debate. The day came, and the debaters met. The Universalist had a great load of books, and a large amount of notes. Mr. Hall appeared without even a Bible, or a pencil to note the points made by his opponent. The Universalist made an opening speech on the proposition that, " The whole human family will finally be made holy and happy." Mr. Hall rose in reply. In five minutes he gave his reply to the opening speech. He then gave a statement of all the arguments that the Universalist would be able to make, and replied to each of them. He then introduced what he called several negative arguments, and sat down before his time was out. The Universalist was so over- come that he refused to go any farther, declaring that he ELDER BENJAMIN FRANKLIN. 119 " did not come there to debute with a man who knew everything at once, and that could talk like lightning." And so that debate ended. Some time, perhaps half a year, before he published the prospectus for a periodical above referred to, Mr. Hall had written and published a book, entitled, "Universal- ism Against Itself." It was by no means a profound work. So rapid a man could not be profound in anything. But it was an unanswerable book, and created a most profound sensation. Its sale has hardly ever been equalled by any book published by the Disciples. Twenty-five thousand copies were sold in less than two years. It found ready sale among all denominations opposed to Universalists. The editor of the Western Universalist, Mr. Manford, was especially disturbed by it, and engaged one of their ablest writers to produce a reply to it. In his notice of the reply, he says: "Our readers are informed, in another place, that a book bearing the title of « Universalism Against Itself,' has just Jbeen published, and that our opposers are taking measures to circulate it far and near, hoping thereby to retard the onward pro- gress of our most holy faith. The book is of such a char- acter, that it will for a long time hereafter be the Text- Book, from which our opposers will draw their arguments in opposing Universalism, and hence it is important that the friends of the cause it opposes should have in their possession a triumphant answ T er to the same, and this I purpose furnishing to all the readers of this paper. Every one must see the propriety and necessity of a reply to the book, as it will undoubtedly soon be in the hands of our opposers all over the land." The tremendous sale of this book gave Mr. Hall a very great popularity, and opened the way for a large subscrip- 120 THE LIFE AND TIMES OP tion to his periodical, the Gospel Proclamation. The periodical came out as announced, and was published for two years by Mr. Hall, at Loydsville. At the end of two years, he and the editor of the Western Reformer came to an understanding, in accordance with which their two publications were united, under the new name of The Proclamation and Reformer, This union took place in January, 1850. Mr. Hall and Wm. Pinkerton were an- nounced as co-editors. The lists of subscribers were all transferred to Mr. Franklin, and the periodical was pub- lished by him from Milton, as the Western Reformer had been. The title-page to the bound volume is endorsed as follows: " Re former, Vol. VIII; Proclamation, Vol. Ill; Proclamation and Reformer, Vol. I." The " co- editors " do not seem to have taken any part in supplying matter for the paper, though another important change, which we shall soon have occasion to notice, may have been the means of cutting them off early in that year. Mr. Franklin announced at the close of the February number that seven thousand five hundred copies of the first number had been mailed to subscribers. What proportion of these came from Mr. Hall's lists we have no means of knowing. But the union of the periodicals was not an advantage nor any real gain to the editor of the Western Reformer. It turned out that a large number of persons were subscribers to both papers, and before the lists had been corrected two copies of the January and February numbers had been sent to these. A great many of the newly-added subscribers never responded to the receipt of the paper, and their names had to be dropped from the lists after sending them three or four numbers. Two thousand dollars were due on former volumes of the Western Reformer. These circumstances considerably ELDER BENJAMIN FRANKLIN. 121 embarrassed the editor for the time, and probably had some influence in hurrying forward the new arrangement. Among the premiums offered during this connection with Alexander Hall were a discourse by Mr. Hall on "Both Sides of Water Baptism," and a "Baptismal Chart." This discourse, like " Universal ism Against It- self," was a compound of nearly all the arguments pro and con. It was of great use to persons who were studying the subject of Baptism, as it furnished them with all the principal arguments and the passages of scripture quoted in the proofs. The Baptismal Chart was Originally a Baptist picture, entitled " Emblem of a Baptist Church and Baptismal Chart." Mr. Hall reprinted it, changing the word " Baptist " to " Christian.'' The two columns at the side contained all the passages of the New Testa- ment containing an allusion to Baptism. The top, which rested upon these columns, was an arch containing the name of the chart. Just underneath the arch was a dove descending in a circle of light upon a church edifice, which was the central and prominent feature of the picture. The house stood on an island in the center of a small lake, so that it could only be approached through the water. In the water stood an administrator with a candidate, in the act of immersing him. In the exercise of his usual energy, Mr. Hall had cir- culated great numbers of his discourse and this chart throughout the country, and as premiums to subscribers many more were sent abroad. Mr. HalPs connection with the periodical, after the union of the Gospel Proclamation and Western Reformer, was only nominal, and very brief. About six months after the union he wrote an article, from which we make the following extract ; 122 THE LIFE AND TIMES OF "Having received a number of letters recently from readers of the Proclamation and Reformer, whose names we were instrumental in adding to the list, making in- quiry into the reason for our silence in the department editorial, it becomes necessary briefly lo explain. Shortly after the work was moved to Indiana and placed under the direction of Brother Franklin, some of our friends, who ought to be good counselors in such a case, thought, from the peculiar combination of circumstances thrown around me on account of my recent editorial difficulty, that my essnys would rather have a tendency to injure than advance the interests of the paper. Having, also, reason to fear such, with a certain portion of our readers, would be even true, and wishing the greatest possible good to result from the periodical, which two years inces- sant labor had brought to so extensive a circulation in every State and Territory in the Union, we resolved to throw no obstacle in the way of its usefulness, and there- fore to withhold any editorial participation, at least until circumstances should indicate that our labors would be appreciated. The good of the cause of Christ, and not any scheme of personal honor or aggrandizement, we have endeavored to make the leading motive of our Chris- tian efforts. Had it been otherwise, we could have gratified such a worldly ambition, as we had adequate means in our possession, had we been disposed to keep them. We believed then, but more especially now, since the Proclamation and Reformer has come under the ad- ditional co-editorship of Brother Burnet, that without our weak assistance its contents would be fully equal to the necessities of the case, and do ample justice and honor to the cause of truth, without being liable to the charge of a lack of either education or experience. I am heartily ELDER BENJAMIN FRANKLIN. 123 glad that such is the fact, and confidently trust, from the known ability and long experience of Brother Burnet, both as an editor and evangelist, that even the brethren who complain of our absence, will be more than gratified at the change.' ' In the preceding chapter the reader was permitted to see some paragraphs illustrating Mr. Franklin's style of writing at the time when he became an editor. We shall now introduce some further selections, by way of show- ing his improvement, and at the same time giving some additional facts of his history. In following the bent of mind observed in the first } r ears of his preaching, he begged off from his regular engagements, and made a tour into Ohio, in the month of May, 1848, to preach and to debate with an " Anti-Means Baptist," by the name of Williams. On his return he published some notes of his travel, under the caption of a M Tour to Ohio." This was after he had been editor over three yers. We subjoin the following extracts : " On Wednesday, the 9th, we committed our little all to Him who has so kindly and mercifully protected us in the days that are past, and took stuge at Cambridge City, Indiana, for Dayton, Ohio. The stage, however, proved to be only a mud wagon, filled to the uttermost with passengers, trunks, mails, etc. ; and the day being cold and rainy, and being late, we plunged through mud and rain at a horrid rate during the first sixteen miles ; but in high hopes of better roads and a coach in the place of a mud wagon when we would get to Richmond. But through some defect in the stage arrangement we had to continue in the old wagon, but with the promise that we would meet the coach in about six miles, when they would exchange and turn the coach back. We then watched for 124 THE LIFE AND TIMES OF the coach for ten long miles, and to our mortification, when we met it, we found it so crowded that the exchange could not be made. The only alternative remaining was to push our wagon ahead to Eaton. At the latter named place we were furnished with a good coach and team, which seemed quite comfortable after plunging through the mud thirty-two miles. We were then carried through the remaining twenty-four miles in less than three hours, and reached Dayton a little before seven o'clock in the evening, where we soon found a resting place and were much refreshed by the hospitalities of our well known brother Van Tuyl." The younger citizens of Cambridge, who take a seat in a comfortable railway coach and land in Dayton within two hours, can hardly realize that only thirty years ago it was such a ride as above described. Mr. Franklin re- mained over night at Dayton, preaching one discourse. Next day he was conveyed to a point seven miles east of Dayton, where resided a Disciple and his wife by the name of Darst, both so seriously afflicted that they could not meet with the congregation. Of his stay he writes: «« We spoke three times at brother Darst' s to small but interested audiences. The reason of the hearing being so limited is found in the fact that two large meetings were in progress, one on each side of us. On Friday at three o'clock, we took time to attend the German Reformed Church, at this time engaged in a protracted meeting, in one mile of brother Darst's. On entering their very respectable house of worship, we found a moderate assem- bly in attendance, and a Rev. Mr. Winters engaged in proving that the Holy Ghost is the very and eternal God. His dry and lifeless speculations seemed to have but little effect on the audience, as they appeared unconcerned and ELDER BENJAMIN FRANKLIN. 125 sat gazing about or asleep. And how he gathered up lite and spirit enough to exhort I am unable to say ; for I should feel as much like exhorting at the close of a lec- ture on astronomy or anatomy, as I should at the close ot such a sermon. But he did nevertheless make quite an affectionate exhortation, at the close of which his brother came down out of the pulpit, and gave an invitation for any person to come forward and unite with that branch of the church. One lady came forward and was received into fellowship without being asked whether she believed in the existence of God or our Savior, and without being required to perform any act of obedience whatever, sim- ply by giving her hand to the preacher. He then kneeled and prayed that the audience might be baptised with fire and the Holy Ghost. ,, Mr. Franklin's statement as to the manner in which this lady was received into the church was afterward called in question by the officiating minister, who stated that she had, at another time, " to come before the Ses- sion and be examined, and then be baptised before she became a full member." The correction was willingly admitted into the Western Reformer. He next proceeded to the town of Lebanon, Ohio, where he was to meet Mr. Samuel Williams, an Anti- Means Baptist, in public discussion : " We found, when we arrived at this place, that a gen- eral interest prevailed relative to the coming debate ; and that the parties had procured the East Baptist meeting house, the largest house in the place, for the discussion. The Anti-Means Baptists, our brethren, and the people in general, were rushing in from every quarter. "At about 3 o'clock we repaired to the appointed place and were introduced to Mr. Williams, the gentle- 126 THE LIFE AND TIMES OF man with whom we were to debate. He is a man of middle stature, dark eyes and dark hair, and naturally a pert looking man. He is also a tolerably bold and inde- pendent man in his appearance, and about as well calcu- lated to defend his doctrine as any man who believes it in our knowledge. We found no difficulty in agreeing upon the preliminaries of debate, a moderator, etc. We mutu- ally choose brother Philips, of the old Christian order* to act as moderator; to which he consented, and which place he filled with much respect and dignity." In speaking of Mr. Williams as a "pert" man, Mr. Franklin doubtless had in his mind the old English word " peart," or " peert," which was then very generally used in Eastern Indiana. He elsewhere speaks of Mr. Wil- liams as a *' free, open, and candid man." By as well as we can." The following is the concluding paragraph of a sermon on " Shadows of the Old Covenant, and Substance of the New:" "Reader, remember the words, * as the Lord com- manded Moses.' That law-giver, as he is called, does not change an item in the whole of this scheme, neither ELDER BENJAMIN FRANKLIN. 189 the thing nor the position of the thing. Yet he had as much warrant as we have to alter or amend the order of worship, or the items of gospel obedience. Any one can perceive, that faith in Christ, change of heart, baptism, the Christian profession and spirit, must precede com- munion or other Christian privileges, as certainly as the altar and laver were outside the tabernacle. Had Moses placed the ark of the covenant and golden altar in the positions of the altar of sacrifice and the laver, he would not only have marred the significance and beauty of the Jewish religion, but he would have rebelled against God, who is a God of order. Almost all the differences amongst Protestants, arise from the various arrangements of the tabernacle furniture, they seeming to forget that there could be no change here, because the divine order was stereoptyped more than three thousand years ago. A proper attention to the typical and historical arrangement of these elements ; a proper regard to the Old and New Testaments, would exceedingly promote our harmony and unity.' ' This is an argument which Mr. Franklin, twenty-five years later, ealled to his aid and emphasized upon in op- position to the use of musical instruments in the worship. An article at " The End of the Year," (1850) began as follows: " The sweet singer of Israel says, ■ The day is thine, the night also is thine; thou hast- prepared the light and the Sun ; thou hast made summer and winter.' God is in every good, may be found in every season and in every clime, speaking in every wind, or breathing life in every zephyr to the tenderest lily or the tallest oak. He has « prepared the light and the Sun ; or the seasons. 'Twas he who spread the blush of Spring over the face of 190 THE LIFE AND TIMES OP nature, who reddened it into the glowing heats and bursting fruitfulness of summer, who sobered its hues into the russet brown of autumn. 'Tis he who has wrapt the fallen glories of the year with the spotless winding- sheet of winter, waiting for the sweet breezes of the South to revive once more the prostrate world. The career of life is thus ever pictured before us, and our journey to the tomb repeated over year by year. But this is not all, the wakening Spring is another life from the ruins of the old one. A new year is born, and yet another lesson, it is the fac simile of the old one. The seeds of the old year are the germs of the new. Another life, another world, is preached everywhere, every year, by the changing seasons and the reproductions of nature. The cemetery becomes, to the ken of faith, the seed-bed of a new state, and of an eternal year, It preaches the distinguishing effect of moral conduct in the decision of future destiny, * whatever a man soweth, that also shall he reap !' " The first of a series of articles on " Faith," besides being a specimen of an entirely different kind of writing, is worthy of being copied and read everywhere. We will, therefore, conclude our quotations by giving it entire : " Considered as a mental affection, faith is one of the most common and important that distinguishes our spe- cies. It is one of the. most common — for intelligence, neither partial nor transcendent, can exist without it. Its exercise lies at the foundation of all improvement. To illustrate, it is well ascertained that our only medium of direct communication with the external universe, is the senses — the five senses. Destroy these avenues to the soul, and the universe becomes a blank to the unhappy ELDER BENJAMIN FRANKLIN. 191 solitary. The universe of sights, the universe of harmo- nies, of forms, of odors, and of gusts, would cease to be. Sights without a beholder, would cease to delight the ear without an auditor ; in fact, there would be no external to the man, and the very existence of his own body would be a debatable question. " But it is ascertained, with equal definiteness, that there is a method of our communicating indirectly with external nature; and, indeed, with all things external to our spirits. That is, we may, in the absence of our ex- perience, appropriate the experience of others to the pur- poses of our improvement ; hence, the experience of our predecessors, or our distant contemporaries, becomes our belief or faith. They know — we believe. What they know by a long, and, in many instances, painful experi- ence, we may learn by an easy exertion of faith in an in- stant of time. Thus, in every department of the arts, and in every branch of education, the knowledge of past gen- erations becomes the first lessons of youth, and the in- tellectual gains of ages are expended upon the present. " Sense, the medium of direct communication, not only cannot acquaint us with the experience of other ages, but it fails equally in bestowing upon us the knowledge of most contemporaneous existences and events. The senses cover over no extent of time, and but little of space. Vision, the most extended of them all, is effective in most cases over the space of a few yards, and in all, but a few miles. What, then, could we know of the world about us without the aid of travelers, observers, experimentalists, etc.? And what could we know, with all the world for our teachers, without faith? "And this is not all; faith, or confidence in a superior is the iuital principle of a literary education. The child is 192 THE LIFE AND TIMES OF told that a certain character is A. Here a call is made upon his faith. He is further told' that it has certain powers, varied according to the rules of orthography. He has again to take all this upon trust, and he performs as many acts of faith upon every individual of the alpha- bet, and upon every first combination which he makes of these elements. " Faith is necessary to life. Our mental experience is suspended upon it. Let sense, or the direct method of obtaining knowledge, be the only instructor of the infant man, and his knowledge would come too late. Leave him to the teachings of experience to learn that fire will burn, and his first lessons will be his destruction. Send him to the water to learn that water will drown, and he will find a watery grave. Send him to the precipice to learn that a fall will destro}' life, and the experiment will prove fatal — perhaps he will expire by loss of breath before he reaches the earth, owing to his rapid descent. Instinct, the protection of the animal tribes, has been denied him ; faith in his earthly protector in his only safeguard. Therefore, our second proposition, that it is among the most important mental affections, is fairly sustained. Its universality and its importance are equally demon- strated. " If, then, all earthly improvement and even natural life is suspended upon the contingency of faith, we need not be surprised that God has also suspended eternal life upon the exercise. Indeed, from all that we know of hu- man nature, we cannot conceive it possible that any other means of salvation could be available. The cavil of the free-thinker and the sneer of the skeptic at this feature of our holy religion, when these reasonings are under- stood, cease to excite solicitude. As was said of Jesus, ELDER BENJAMIN FRANKLIN. 193 when he exhibited his power in healing the sick, we must exclaim that God * hath done all things well V The general law that * he that believeth not shall b con- demned/ is founded in the broadest principles of right and utility. " What, then, are the objects of faith, seeing that it is so essential to our constitution and affairs? The apostle Paul thus defines them : " Now, faith is the confidence of things hoped for, and the conviction of things invisi- ble." Hebrews, xi ; 1. This distribution precisely agrees with our statement that sense was inadequate to inform us of objects without their range of time and space. This distribution also adapts itself to our two great intellectu- al wants — the knowledge of our origin and our destiny. " The office of faith, then, is, supremely to inform us, "1. Of the unseen things — our origin. "2. The things hoped for, our destiny — the glorious immortality of the just. "But God, who always does things right, has chosen in these revelations of faith, to include the all-absorbing knowledge of himself. He carries us immediately to the foundation of being, of light, and of life. We are made to know ourselves by the vision of the " Cause of causes." The creature can never be rightly contemplated, but in the light of his relations to his Creator. The subject must be studied as the subordinate of the King of kings — the dying sinner saved, as the object of eternal and re- deeming Divine Love. For three reasons, the first word in the Bible is, « In the beginning;' the second is, 'God.'" Mr. Franklin having traded his little home in Milton for a partnership interest in the Christian Age, was com- pelled to occupy a rented property at Hygeia. The 194 THE LIFE AND TIMES OF place was not a village, but merely the site of Mr. Bur- net's residence and school, from which it took its name. For half a year Mr. Franklin's family occupied a large log house on an adjaceut farm. Mr. Burnet had an unoc- cupied school building, through which he ran two or three partitions, and thus turned it into a dwelling for Mr. Franklin. The building was located but a few yards from ■ Mr. Burnet's residence. The temporal surroundings of the two families were so different that free social inter- course was impossible. Mr. Franklin had always been poor, and had a large family to maintain. Their living was necessarily of the very plainest kind. Mr. Burnet's family had always been accustomed to the social manners indulged in by wealthy people, and their boarders, some forty or fifty in number, were the daughters of wealthy families. This disparity of circumstances could not be overcome by common membership in the church and the partnership of the husbands. Mr. Franklin's family could not rise above a feeling that they were somehow subordi- nate and merely tributary to Mr. Burnet's splendid es- tablishment. This feeling was heightened on the Lord's day, the day which should, if any day could, put all Christians on a level, when Mr. Burnet's family rolled off in a fine carriage to the city to worship, while they went on foot to the village of Mt. Healthy, one mile in the op- posite direction. The grace of God may teach a fami- ly to endure without complaint such a state of things. But it w r ould require a miracle to make them feel at ease. The family were decidedly unhappy. Mr. Franklin was fully conscious of this state of the case, but was hopeful that the new arrangement for the periodical would be so profitable that he could soon place his family in a more comfortable situation. But when the business did not ELDER BENJAMIN FRANKLIN. 195 prosper, the discontent of his family made him more wil- ling to give up the publication business. He received nothing for his interest in the periodicals. Mr. Burnet took the business, assumed the debts, and very shortly sold out as above mentioned. On their removal to Hygeia, Mr. Franklin and his wife took membership in the Church of Christ at Mt. Healthy. The congregation was small, but in fine work- ing order. There was a flourishing Sunday-school, in which Mr. Franklin's children found the society which they could not have at Hygeia, and through which their religious feelings were awakened. In the winter of 1850- 51 a protracted meeting was held at Mt. Healthy, during which Mr. Franklin's three oldest children obeyed the Gospel, being all of them who were then old enough to understand the obligations of the Christian. Amid the numerous changes through which the "peri- odicals of the brotherhood" were continually passing in those days, it has been difficult to note all the persons who were concerned. Perhaps it would be as useless as it is difficult to do so. At the beginning of the year 1850, Alexander Hall and William Pinkerton were announced as " co-editors." But the periodicals only mark them as what would, in more recent journalism, be called occa- sional contributors. In June, Mr. Hall withdrew as already mentioned, and in July, L. H. Jameson was an- nounced as a co-editor of the Proclamation and Re- former. It was during these two years at Hygeia that the "American Christian Missionary Society," the "Ameri- can Christian Bible Society," and the "American Chris- tian Publication Society," began to attract more general attention, and were brought under the same general man-. 196 THE LIFE AND TIMES OF FRANKLIN, agement. The Bible Society was first organized in 1845. A "Tract and Sunday-school Society" was formed soon after, and in 1851 was united with a ." Book Concern " in the " Publication Society.' • The " Missionary Society ,f was organized in 1849. These three establishments had their headquarters at Cincinnati, and naturally inclined to each other and to assume the management of all denom- inational affairs. The formation and co-operation of these societies soon created a demand for a medium of communication with the public atlarge. Their communications were made through the Reformer and the Age during their co-existence, and through the latter when the publication of the former was stopped. The Christian Age naturally came to be the "organ" of the denominational forces concentrated in the societies. How to control the management of this journal, and to control or get rid of the mind which had made the periodical what it was, became a problem on which many persons meditated seriously, but which was never solved. The details of this undertaking will be comprehended in the history which follows. CHAPTER XL Ki) I URING the years that the Proclamation and Reformer jLJ was published at Hygeia, Ohio, it contained a musical department under the management of A. D. Fillmore, one of the authors of the "Christian Psalmist," to which reference has been made. This department consisted chiefly of piec.es of church music, composed or arranged by Mr. Fillmore, and printed sometimes in Harrison's numeral system of notation, and sometimes in round notes. Mr. Fillmore resided at Hygeia at this time, and assisted in the business of the periodicals published by Burnet and Franklin. For nearly a quarter of a century he was a very prominent character among the disciples, going far and near to give lessons in sacred music, and publishing tune books for Church and Sunday-school. We have therefore been at some pains to gather the materials for the following biographical sketch : Augustus Damron Fillmore was born September 7th, 1823, near Gallipolis, Ohio. While he was yet in his youth, his father moved to Fulton, then some distance from Cincinnati, but now part of the city. At a meeting held in Fulton in 1842, in the old m;\rket-house, he confessed the Saviour and obeyed the Gospel. His parents were Methodists of the strictest sect. His father was so incensed that, for some years after Augustus was immersed, he would not speak to him. But he entered the service of Christ in "the full assurance of faith" and wavered not on account of the paternal disfavor. He had been a teacher of music about three years when he obeyed the Gospel. His education, though not classi- 198 THE LIFE AND TIMES OF cal, was good for that day. His tongue was "as the pen of a ready writer," and his manner exceedingly winning; and being full of zeal for the cause in which he had enlisted with all his heart, he soon began to speak in the church. He constantly grew in power and usefulness until, in 1851, his ability was so clearly demonstrated that he was or- dained. He never "adopted the ministry as his profession, " but, through the good providence of God, was led into the Work and became "a good minister of Jesus Christ, nour- ished up in the words of faith and of good doctrine." He was an earnest, sound, and solid preacher, turned many to righteousness, and instructed the saints in the work of the Lord. But the beloved Fillmore's talent lay in his musical skill and ability. He was "a sweet singer in Israel." Disease fastened itself upon him when he was only ten years of age, and he was always thereafter a sufferer. This gave to his countenance an expression of sadness. He did not assert himself strongly, unless attacked upon his convictions, and then there were none stronger than he. In a quiet and unpretending way, he followed up all the general convocations of the Disciples, ever ready for what he could do, but never thrusting himself forward. The mistake of his life was the publication of too many books. Had he confined his labors to the perfection of three out of the dozen he issued, and then been blessed with the physical ability to carry out the grand conceptions of his musical genius, his would, to-day, without doubt, have been the music of the whole body of Disciples. As it is, his soul-stirring melodies are favorites in hundreds of congregations, while scores of music-teachers minister instruction in " the divine art," as they learned it from him. ELDER BENJAMIN FRANKLIN. 199 Mr. Fillmore began to manifest his musical talent at a very early period. When only two or three years of age, and before he could sing any words, he would sit on his father's knee and sing the soprano of several simple tunes while his father sang the bass. When only sixteen years of age, he had so far advanced that he began to teach music, and his first compositions were made within two or three years afterward. The " Song of Steam, " and " Song of the Lightning,' ' were great favorites for a long time, and are still sung in many places. The " Old Brown Homestead," and " The Wandering Boy," were pieces of so different a character, both in the composition and the power of voice required in singing them, as to demonstrate the wide scope of his genius and ability. The first two mentioned were sung with fervor and appro- bation by James Challen and Silas W. Leonard. These two men were musical preachers, and seniors of Mr. Fillmore, and by their approval helped to bring him for- ward ; and, no doubt but their advice, and what he him- self saw of the wants of the Disciples, turned his atten- tion at an early day to sacred music. The " Christian Psalmist, " published by Leoiiard and Fillmore, appeared when the latter was only twenty-four years of age. It was greatly revised and improved in subsequent editions, and probably had a more general circulation than any other of his publications, although its merits were certainly inferior to the " Harp of Zion," and the " Christian Psaltery." The ''Psalmist," however, met a great want, and appeared without a rival. Mr. Fillmore was somewhat embarrassed in the effort to produce standard works, by being committed to a newer system of musical notation. His first lessons in music were taken from Kev. Thomas Harrison, the inven- 200 THE LIFE AND TIMES OF tor of a system of numeral notation. The difficulty of learning the round notes made the effort at something more simple quite popular for a time. But the perfection of the round note system, and the fact that the world's music is mainly written therein, wedded musicians to it. The first edition of the " Christian Psalmist" was published in three parts, one part devoted to each of three systems of notation, but subsequently all in the numeral system. His next work was for the use of singing- schools and clubs, issued in 1849, and in Harrison's numeral notation. It was called the " Universal Mu- sician." While in the office of Burnet & Franklin, he published a periodical entitled The Gem and Musician, devoted chiefly to musical literature. Two years later, he published the " Temperance Musician," a book which, as its name indicates, was devoted to temperance songs and glees. After this he abandoned the numeral system of Mr. Harrison and used the round notes, only substi- tuting a figure for the round spot of the note, and enclos- ing the figure between two perpendicular lines to represent the half and whole notes. In this method he published "The Nightingale," in 1857, for singing-schools, "The Christian Choralist," in 18G3, and " The Harp of Zion," in 1864, books of church music. His books for the Sunday-school were the " Polyphonic," in 1863, and << The Little Minstrel" and "Violet," in 1867. In 1865 he published a work in round notes, entitled " The Christian Psaltery." In 1870, he was residing on a farm fourteen miles east of Cincinnati, where, on the 5th day of June, he closed his labors on earth and went over the river to join with other redeemed spirits in songs of praise 'round the great white throne. ELDER BENJAMIN FRANKLIN. 201 Like most of the pioneers whom we have had occasion to mention in these pages, he was greatly assisted by the noble woman whom he took to be his wife. The Morn- ing Watch said of his family : .'« He married Miss H. M. Lockwood. Sister Fillmore is a precious, good Christian, a sweet singer, and one of the best specimens of a preach- er's wife found anywhere. Their seven children were all alike — their * souls full of music."' The eldest is fol- lowing well in the footsteps of his illustrious father, as a preacher, a teacher of music, and publisher of music- books. As early r.s 1846, Mr. Franklin published the opinion that the " Foreknowledge of God," referred to in the Scriptures, was not simply what God knew before, but rather that which he made known before it came to pass. He held, at the same time, that the " Eternal purpose of God," was, that " He would justify the heathen through faith," and not that he had, " from all eternity," deter- mined to save some persons and permit others to perish without the opportunity of salvation — it was a* purpose in regard to a plan or scheme, rather than a purpose as to individual human beings. Whenever he visited a community in which there were Regular Baptists or Presbyterians, he would preach one or two discourses on this subject. His popular style of address brought subjects, which had before been very uninteresting to the masses of the people, within their range. After he had repeated his discourse on those sub- jects until it had been thoroughly well-matured, the Dis- ciples in many places began to desire to have it in a more permanent form. On delivering it at Cincinnati, four of the resident preachers presented, in writing, a formal request for its publication. Iu accordance with this 10 202 THE LIFE AND TIMES OF request, he wrote a sermon, entitled, " A Sermon on Predestination and the Foreknowledge of God." It was stereotyped, and in July, 1851, offered for sale. In a very short time it was circulated and read wherever there were Disciples. Not long after the publication of this discourse it was delivered by the author in Carlisle, Kentucky, and many of the printed copies put into circulation in the commu- nity. James Matthews, the Presbyterian minister at Carlisle, first replied to the discourse as delivered, and afterwards reviewed the printed sermon. On being in- formed of this by John Rogers, minister of the Church of Christ at Carlisle, Mr. Franklin wrote Mr. Matthews a letter u inviting " him to a discussion of the differences between them. This opened a correspondence which was protracted from September 4th, 1851, to April 9th, 1852, and filled seventy pages of the debate as afterwards pub- lished. It was a considerable debate of itself and grew very tedious to the readers of the Christian Age, before whom it came in constantly-increasing installments. The propositions when finally agreed upon were as follows, the first being simply a synopsis of the sermon : " Proposition First. "In Elder Benjamin Franklin's Sermon on Predestina- tion and the Foreknowledge of God, are found, — "First. Sundry points of doctrine, viz: "(A.) When God speaks of knowing certain things, it is in contra-distinction from things which he does not ap- prove or make known as his. "(B.) The Foreknowledge of God is the knowledge which God has before given by the. prophets respecting Christ and his sufferings. "(C.) God's elect are the Apostles and Prophets, ELDER BENJAMIN FRANKLIN. 203 (D.) The object for which God's elect were chosen was to make known the Gospel. "Second. Sundry interpretations of Scripture. And, "Third. A declaration that the predestination of the extract from the Confession of Faith, given on page 4, is not the predestination of the Bible, nor anything like it. The four points of doctrine are in opposition to sound phi- lology, correct philosophy, and the Scriptures of truth ; the interpretations of Scripture do not convey the true mind of the Spirit ; and the declaration respecting the doctrine of the extract is not true in fact. Mr. Matthews affirmed. "Proposition Second. "The doctrine of Predestination, as taught in the Con- fession of Faith in the Presbyterian Church, and defined in chapter third, sections three, four and five, is unrea- sonable, un-scriptural, and in opposition to the spread of the Gospel of Christ. Mr. Franklin affirmed." The debate was held in Carlisle, commencing May 26th, and closing June 1st, 1852. The propositions having been settle !, and the disputants reined down to something defi- nite, the disagreeableness of the correspondence was for- gotten and the contest passed off pleasantly. Butler K. Smith, who was present, wrote an account of it in the Christian Record, in w T hich he says : "The discussion was presided over in a very dignified and impartial manner by Ex-Governor Metcalf, Dr. McMillin, and Esquire Sharpe, all of Carlisle and vicinity, as moderators. It was opened every morning by prayer from "some one of the preachers, either of the Presbyterian or Christian Church, and was conducted throughout with the strictest propriety.' ' The point in the first proposition, that, "the elect of 204 THE LIFE AND TIMES OF God are the apostles and prophets," was one that Mr. Franklin did not mean to affirm without some modification, although the terms of his proposition apparently exposed him to such a construction. He did not mean to deny that Christians are sometimes called the elect. His affirmation in the sermon, from which the proposition was condensed, was made with especial reference to the election and pre- destination referred to in the text, which was Ephesinns 1 : 4-6. The following paragraphs from the sermon illus- trate Mr. Franklin's views and the manner in which he treated the subject : " We shall now proceed to decide two important ques- tions. 1st: Who are God's elect? 2d : What were they elected for? In our text, it is clearly stated that certain persons were chosen in Christ before the foundation of the world. These, all admit, were God's elect. The question then, is, who were they? They are not named in the whole connection, but are, by the Apostle, simply called "us " and " we." These pronouns occur a num- ber of times between the third and thirteenth verses, but the difficulty is to determine who is meant by them. Two positions have been taken in relation to this point, and contended for with much confidence, which we are well satisfied are wrong. These positions we must carefully notice before we proceed further. One of these is, that the persons chosen in Christ before the foundation of the world, and called ''us" and "we," are all the saints. The other position is, that they are all mankind. Neither of these positions is correct, as can be easily shown." He then proceeded upon the evident truth that the an- tecedent of a pronoun will make sense if inserted in the place of the pronoun. " If, when the Apostle says, " he hath chosen us in him before the foundation of the ELDER BENJAMIN FRANKLIN. 205 world,' he meant l he hath chosen all the saints in him before the foundation of the world,' it will make sense so to read the passage. If he meant the whole world, by the words us and we, it will make sense, and give his mean- ing, to insert the words all the world, in the place of the words us and we. This rule is universally admitted." That it cannot mean all. mankind, nor even all the saints, was argued from the contrast in the expressions, "we who first trusted in Christ," and "in whom ye also trusted." Rejecting, therefore, these positions as absurd he concludes : "Can the Apostle mean the Apostles and Prophets? Let us try the same rule again. 'In whom, also, the Apostles and Prophets have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will ; that the Apostles and Prophets should be to the praise of his glory who first trusted in Christ ; in whom ye also trusted, after that ye heard the word of truth— the Gospel of your salvation.' There was some propriety in speaking of the Apostles and Prophets having obtained an inheritance in Paul's day, of their first trusting in Christ, and the Ephes- ians also as well as the Apostles and Prophets." The argument on the Foreknowledge of God he summed up as follows : " It is clear, that it will not do to say, that God speaks of his Foreknowledge in contradistinction from what he did not know before. All knowledge must be present with the Infinite Being, and cannot be said to be fore- knowledge or after-knowledge, as in reference to man. It is therefore clear, that where the Scriptures speak of the Foreknowledge of God, they do not simply mean what he was acquainted with before, but must have ref- 206 THE LIFE AND TIMES OF erence to something else. Without any speculation, therefore, we will appeal directly to the law and to the testimony. " Him being delivered by the Determinate Counsel and Foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.' (Actsii; 23). In this passage we have two of the strongest expressions of this kind found in the whole Bible, viz : ' The Determinate Counsel,'" and ' The Foreknowledge of God.' What is the import of these terms? The following passage is on the same subject, and is a full and complete explanation of the one just quoted : « But these things which God before had showed by the mouth of all his holy Prophets, that Christ should suffer, he hath so fulfilled.' (Acts iii ; 18). It will here be seen that what is called * The De- terminate Counsel and Foreknowledge of God, in the second chapter, is called, ' those things that God had shown by the mouth of all his holy Prophets,' in the third. This defines the Foreknowledge of God to be the knowledge which God has before given by the Prophets, concerning Christ and his sufferings. The following, it appears to us, throws some further light on the subject : 'And the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, in thee shall all nations be blessed.' (Gal. iii; 8). Now, the same that is meant by Fore- knowledge in the former passage, is meant by foreseeing in this ; the amount of all which is, that God showed before in the Scriptures that he would send Christ into the world, that he should suffer, and justify the heathen through faith ; and in making this great matter known before, he, in promise, preached the Gospel to Abraham." It was about this time that Spiritualism took its rise in ELDER BENJAMIN FRANKLIN. 207 the " Rochester Kuockinsrs." A Miss Fox and a Mrs. Fish claimed to be mediums of communication between living people and the spirits of the dead. At first they sat at a table with their hands upon it, and the spirits communicated by distinct thumps or knocks. They would answer direct questions (so the mediums said), by one or two raps for k 'yes," or »* no," as requested. If longer communications were desired, the letters of the alphabet were named in succession, the " spirit" rapping when the required letter was pronounced. The first discovery was soon eclipsed by others of much more importance. The spirits, or the mediums, or both together, shortly discovered some process or power which could be employed, by which the spirit could use the hand of the medium and write the communications. Ere long, the superior inventive genius of these spirits^ in the body or out of the body, as the case might have been) con- trived how to dispossess the spirit of the medium so far as to take possession of his tongue and talk what he had to say And finally, the credulous have been astounded by the " materialization " of spirits, until a cotemporary author and philosopher of considerable note has been per- suaded that, with the assistance of a young lady for a medium, he could feel the soft pressure of the spiritual hand and the warm spiritual breath ! Spiritual seances are now so common that they attract but little attention and — necromancers are as numerous as they were in the days of Moses and of King Saul. The "Rochester Knockings," or "Spirit Rappings, ' created, in a short time, considerable excitement through- out the country, and were everywhere the subject of remark. The secular as well as the religious press, regu- larly reported the proceedings aud added every variety of 208 THE LIFE AND TIMES OP comment, Mr. Franklin at once took a position which he never afterward had occasion to modify. He regarded the Holy Spirit of God as the sole revealer of the spir- itual things which belong to man's eternal well-being, and denounced every pretended revelation from any other source as a sham and an imposition. He at once insti- tuted a comparison between the pretended communications by the "Rochester Knockings," and the sublime revela- tions in the Gospel. He said : " How any one who has ever given the least degree of attention to the spiritual communications contained in the Bible, and the evidences attending them, could give the least credit to the < mysterious noises ' in question, we are unable to see. These noises, or knockings, bear not the most distant resemblance to any spiritual communications ever made, so far as disclosed in the volume of God. * * * No doubt knockings, noises, etc., have been heard, and things have been seen, which the spectators could not account for, and things which we would have been just as unable to account for, as any who were pres- ent, and yet not half equal to the works of the magicians, which, we know, were all deceptions. But what evidence have we that every knocking which we cannot account for is a spiritual communication? When Moses and Elias held converse with our Savior in the mountain of transfiguration, they did not do so by knocking, jolting tables, chairs, etc., but they spoke to him. The Spirit of God has always spoken to man when he made communica- tions, and confirmed his word by mighty displays of super- natural power. He did not depend upon knockings to make his communications nor to confirm them when made." Mr. Burnet, a year later, indulged in a little pleasantry ELDER BENJAMIN FRANKLIN. 209 over what he evidently thought was a solution of the mysterious rappings. We quote enough to show how, as he supposes, a complete exposure had been accom- plished : " Dr. Lee, in the New York Tribune of the 25th of February, 1851, seems to have caught the Fox and the Fish, and laid the spirits, though I have no idea that he has lassooed ■ the Prince of the power of the air.' Suc- cess to him. The heroines of "the mysteries" (?) are Mrs. Fish and Miss Fox. The Doctor having obtained permission, in a select company, and on a challenge, ad- justed the limbs of the ladies and subjected them to pressure in the region of the knees, so as to arrest the action of certain muscles and bones, and lo, all the * mighty spirits of the vasty deep ' being invoked were dumb ! The alphabet could not rouse them. The potent abracadabra — the A, B, C — is powerless ! The charm of the epigrammaton has perished between the Doctor's hands. It is squeezed to deat'i ! * * * Many per- sons, by a dislocation of the fingers or toes, have the power to make knockings in connection with a sonorous body. These females, by an unusual relaxation of the knee connections, did the same, when their feet were upon the floor. They were detected by placing their feet upon a cushion. This diminished the sound. The con- striction of the movable parts brought it to an end. The whole imposture, which added to the demerit of a cheat more bungling than the poorest of the Egyptian false miracles wrought by Jannes and Jambres, the sin of pro- faning the name of God and the spiritual condition of the dead, never could commend itself, but to the unsettled and marvelous, or the skeptical, who show a strange pro- clivity towards any wonder, however absurd, if it does not claim the Bible for its origin." 210 THE LIFE AND TIMES OF This doctrine of Spiritualism, within two years after its appearance in Rochester, entered the ranks of the Disci- ples, where it created no small stir, and finally led Mr. Franklin to write in such a way as to bring upon himself for the first time, but unjustly, the charge of proscription. Jesse B. Ferguson was then a young man of no incon- siderable ability ; and, by his popular manners and ora- torical powers, had won himself into the position of reg- ular preacher in the Church of Christ* at Nashville, Tennessee. His popularity raised his conceit of himself to a very high degree, and he felt impelled to become the discoverer of some new doctrine and a leader in its ad- vocacy. Spiritualism suggested his opportunity, and 1 Peter iii : 19, and iv :6, were his texts. His doctrine was that the Gospel is preached to the dead, and that spirits in Hades are permitted to accept the Gospel and be saved through Christ. It was virtually Restorationism, though presented from a newer stand-point. From this inter- pretation of the Scripture it was no difficult matter to glide into Spiritualism. And when Alexander Campbell went to Nashville, with the open purpose to arrest the heresy which Mr. Ferguson had established there, the latter pretended to have a communication from Dr. Will- iam E. Charming, who, on earth, had been a distinguished Boston preacher, but was then an inhabitant of the seventh sphere in Hades, instructing him to have nothing to do with Mr. Campbell. He was obedient to the visio inferna, and thereby escaped the damage sure to follow a personal rencounter with Mr. Campbell. But there was another force which Mr. Ferguson could not elude. The periodical press was at work, and news- papers were sent into every community. Among these there was none more potent than Christian Age. Its cir- ELDER BENJAMIN FRANKLIN. 211 dilation was large and widely extend. Its editor had be- come known throughout the brotherhood, and he was everywhere respected. The leadership of Alexander Campbell, as far as the Disciples ever acknowledged human leadership, was unquestioned ; but he was a teacher of teachers, a leader of leading men, through whom his mighty influence was exerted, and he was now growing old. Benjamin Franklin, on the contrary, was a man of the people. He spoke and wrote in the language of the masses of the people, and he was now in the full vigor of his manhood. The people read his writings and hon- ored him with their unbounded confidence. He was un- questionably, from this time forward, and for several years, the most prominent man among the people engaged in the work of restoring primitive Christianity. When, therefore, the Christian Age called Mr. Fer- guson to account he was compelled to respond. He had been for some time editor of the Christian Magazine, and was inculcating his new doctrines through that medium, as well as from the pulpit of the Nashville Church. The State organization of the Disciples in Tennessee had de- pended upon the Magazine as their organ. The voice of the Age, united to that of Mr. Campbell and the Millenial Harbinger awakened both the Church in Nashville and the State organization to a realization of their responsibility in permitting Mr. Ferguson to go on in such positions of public trust. Threatened with the loss of his positions, he was under the necessity of making a self-defence. With this defence we have nothing to do now, especially, except in so far as the charge of proscription is concerned. It had been intimated to Mr. Ferguson that he could entertain these views as his private opinions and that none would incline to disown him on that account. To this 212 THE LIFE AND TIMES OF suggestion he responded : "While I have never confined my ministry to any single dogma or idea, my views of the future world inspired all my efforts, and had much to do in giving me whatever of honor I might possess under God of directing the minds and lives of men religiously. They have been avowed on all occasions that demanded an avowal. They are known to all who have any direct re- sponsibility for my fellowship as a Christian or a Christian minister ; and it is known to all such that I must either be fellowshiped with them or disowned by them. ,, Thus he formed a direct and final issue with his brethren, and when they refused to recognize one who preached his doc- trine as "a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine" and he saw that their repudiation of him was owing to influences as far away as Cincinnati and Bethany, he cried out that he was proscribed by "not very reputable means,' ' and com- plained of "foreign intermeddling influences. " This was as earty as January, 1853, and before he had developed all that he was capable of doing and willing to do in the way of schism. Mr. Franklin's response to his complaint of proscription and tyranny sets forth some things that ought to have weight with all men in forming their opinion of him in this regard. He has probably never made a clearer nor fuller statement of all that pertains to the influences ex- erted by men, socially and ecclesiastically. He says : "The attempt of our brother is at fault in another par- ticular. He is trying all the time to work himself up into the belief that he is almost a martyr, if not for the truth's sake, for the sake of the liberty of speech. But in this he must fail. He has been heard, read after, and sympa- thized with, by those who hud sympathy with his doctrine, ELDER BENJAMIN FRANKLIN. 213 all over the land. No synod has been emplo3 r ed against him. No ecclesiastical authority has interposed. No at- tacks have been made upon his character. All who speak of the matter, speak of it as a matter of regret, for they love him. What means then, have been employed against him ? Written arguments, showing that his interpretation was incorrect. This was done, too, after inserting his in- terpretation in his own words, and the best argument he could produce in favor of it. Where then is the ground of complaint? He is certainly too much of a man to make all this ado because his arguments have been replied to. Does he complain of the Bethany power? If so, what shall be done? Is it best to circumscribe this power? Shall we pass a law, or put forth some kind of an edict, prohib- iting Alexander Campbell from reviewing our interpreta- tions of Scripture, alleging that his power in that direc- tion is popish and tyrannical? Is it true liberty of speech to allow everybody else to review erroneous inter- pretations, and show wherein they are wrong, but to de- prive Alexander Campbell of this liberty ? Or is it the case, that wdien a man gets a very great name and influ- ence, that he has no right to speak, because what he says will be regarded? Surely he has the same liberty of speech and of the press with other men. "But after he and Brother Ferguson say all they have to say on the point in dispute, every man has a right to make up his own verdict as a juror in the case, and this right the brethren will not relinquish. W T here, then, is a decision to come from? As brother Ferguson has taken the Christian Magazine to publish upon his own individ- ual responsibility, perhaps the first decision of importance will come from the subscribers. If they are satisfied with his course, and intend to sustain him, they will continue 214 THE LIFE AND TIMES OF to take his paper ; if not, they will discontinue. Another decision must come from the Church in Nashville. She cannot avoid it. If she retains him as her pastor, she justifies brother Ferguson, and decides against those who oppose him; if not, she decides against him. ' 'Another decision will come from the brotherhood and churches at large. If brother Ferguson claims the right to write and preach what he pleases, regardless of all the remonstrances of the brethren, they will most certainly claim the right to decide whether they can fellowship him or not ; and if any one church claims the right to hold him in her fellowship, while he preaches doctrine subversive of the whole Christian argument, other churches will claim the right to determine whether to fellowship that church. " In a very short time all these decisions went against Mr. Ferguson. The members and the Churches of Christ declined to have any thing to do with him, and "he went out from us because he was not of us." Mr. Graves, the editor of the Tennessee Baptist, published in Nashville, at that time, gave a pretty full and fair account, as viewed from his standpoint, of the Ferguson defection. The next week after his article appeared he was attacked by two persons, one a member of Mr. Ferguson's church and the other an adviser, with a club and a pistol, but happily escaped with no serious injury. Infidel and Universalist papers had vied with each other in complimentary notices of the apostle of the new doctrine, calling him the ''Young America of theology," and delineating the "moral ten- dency of this more liberal theology." After Mr. Graves had been clubbed and shot at, the editor of the Age said : " When the Star in the West shall next set forth the moral tendency of this more liberal theology, taking Mr. Ferguson into his arms, publishing to the world that 'he ELDER BENJAMIN FRANKLIN. 215 is fully with us,' he may here find an illustration practi- cally demonstrative. He can also see the morality and honesty developing itself, in the pamphlet published, con- taining the correspondence between the churches in Nash- ville and New Orleans, and the 'Rev.' J. B. Ferguson, with certain parts suppressed for certain sections of country." The charge of proscriptiveness was made in several instances after this, but in all cases it happened that his proscriptiveness consisted solely in the fact that his influ- ence was more potent than that of those who raised the cry against him. He used no means, for he possessed no other that he could have used, but his own personal influ- ence, in his attacks upon men and measures, and he made no attacks except when he believed that the actions of men or their measures were calculated to impede the progress of the truth. In that case, he was unsparing of either men or measures. But other men talked and wrote with the same freedom that he did, and he gave them the use of his columns to say the best and the worst things they could say against him. Under these circumstances, it is not strange that, in the end, the people justified him in his course. It was stated in the preceding chapter that the Christian Age was conducted in 1852 by Jethro Jackson, as pub- lisher, and B. F. Hall, as editor. Mr. Jackson continued to be publisher until May, 1853, when the paper was turned over to the "American Christian Publication So- ciety." Mr. Hall did not continue to edit the paper quite one year. In December the familiar announcement of "Benjamin Franklin, Editor," appeared at the head of the editorial page. It was essentially Mr. Franklin's paper, and without him it could not succeed. He had made a reputation which would sustain a periodical publi- 216 THE LIFE AND TIMES OF cation well, and which was as necessary to its moral sup- port as subscribers were to its financial support. In the Methodist Church the Advocates are all under the owner- ship and management of the Conference. The editors are employed under the Conference, and work according to instruction. They, in a great measure, sink their indi- viduality in a denominational enterprise. But Mr. Franklin was all himself, and held himself responsible only to his subscribers and to the Great Head of the Church. His readers wanted the paper because he was the editor, and not because it was a denominational organ. Their relation was as personal as that of a preacher and his regular audi- ence. Indeed, the Disciples have never been brought up to the idea of supporting a denominational organ, and when called upon in that way th< y refused to respond. After the Publication Society took charge of the paper, Mr. Franklin continued to be the editor for something more than a year. But there were too many directors to the concern. The managers lacked unanimity and experi- ence, and Mr. Franklin was too independent for the sub- ordinate position in which he found himself. The arrange- ment fell through in 1854, Mr. Franklin surrendering the editorial pen and binding himself not to publish any periodical for a specified time. The Christian Age main- tained a languishing existence until in 1858, when it sur- rendered, body, soul and spirit, to him who had made it what it was. In the meantime, Mr. Franklin's bond having expired, he had started and published for two years a monthly periodical, in pamphlet form, entitled the Ameri- can Christian Review. While residing at Hygeia, Mr. Franklin made a num- ber of Evangelical tours in Indiana, Ohio and Kentucky. These tours usually were not extended through a greater ELDER BENJAMIN FRANKLIN. 217 period than two or three weeks, and were not attended with other than such incidents as are common to pro- tracted meetings. He had not yet given himself to the work of a traveling evangelist, as he did after the pub- lication of the American Christian Review wis commenced. He was engaged regularly between the church on Clinton street, Cincinnati, and the church in Covington, Kentucky, from 1850 to 1855. On stopping the Reformer and giving up his interest in the Age to Mr. Burnet, he removed to Cincinnati, taking up his residence in the northwestern part of the city, convenient to the church on Clinton street, for which, at that time, he was laboring. This church grew steadily, but not remarkably, under his ministry. He was out of his place, and financial embarrassments discouraged him. His income was so small that it was with the utmost difficulty he could sup- ply his family with the common necessaries of life. One morning his family had called upon him for some money. He had only one dollar in his pocket, and replied that he must keep that for a contingency in his own engage- ments. After breakfast he started to the post-office, and on the way was so piteously entreated by a person who begged help that he gave away his only dollar. Before returning to his family, he was called on to offi- ciate at a wedding, and did so, receiving for his services a fee of twenty dollars. With a lighter heart (a result often produced in this mundane sphere by greater heavi- ness in the pocket) he started home. But on the way he was arrested by a man who had observed that his only suit was quite thread-bare, and led into a tailor-shop to be measured for a full outfit — the gift of the kind- hearted brother in Christ who had him in charge. This 218 THE LIFE AND TIMES OP done, he went home to his family in great glee and related the incidents of the day, which he looked upon as a special providence of God. The combinations of circumstances in human life are often very remarkable. Here, was a man whose tongue and pen were famed far and near. Thousands of people throughout four great States had listened with rapt attention while he spoke the "things concerning the Kingdom of God and the name of Jesus Christ. " Many thousands more throughout the United States, the Do- minion of Canada, and in England, had looked with pleasure for the coming of the periodicals filled with effusions from his pen. Yet, owing to a little financial blundering, often one of the distinctions of great men, he is so poor that the paltry sum of twenty dollars brings gladness and relief to his needy family, as did the fall of manna to the hungry Israelites in the wilderness. But he was at the same time laying up abundant treasures "where moth and rust do not corrupt, and where thieves do not break through and steal." His family was just at this time the heaviest burden it had ever been. He had then eight children, all of whom, except the eldest, who had learned the printer's trade, were wholly dependent upon him for their support. His wife was unhappy to live in the city and be in such strait- ened circumstances. But he was not the man to be over- come by misfortune and give way to despondency. He trusted in God, and went on with his work through every dark day. He was a very successful evangelist, and knew that after a good meeting the members of the church were usually quite liberal. His necessities often led him to beg off from his regular appointments to hold protracted meetings. ELDER BENJAMIN FRANKLIN. 219 Although he never gave way under the pinchings of poverty, he was nevertheless sensitive on the subject, and his imagination a little excitable in regard to the de- meanor of others toward him. An amusing incident in the Clinton Street Church gave him considerable anxiety during the twenty-four hours that he remained in igno- rance of the cause of the incident. One Sunday morning two of the members of the church, women of age and of veiy grave demeanor on all ordinary occasions, in the midst of his discourse fell into an uncontrollable excite- ment of mirth. They laughed incessantly for some min- utes, and did not recover entirely before the adjournment of the meeting. Knowing his sensitiveness to any con- fusion in the audience, they several times glanced toward the preacher, half in fear lest he might call general atten- tion to them. Their actions were misconstrued by him, and he began to imagine that there must be something wrong in his manner or in his personal appearance. He persevered to the end of his discourse, finding the end rather sooner than he would have done under ordinary circumstances, and closed quite abruptly. Next day, the affair still preying upon his feelings, he called on one of the ladies and asked her to tell him what they were laugh- ing about. It was Easter Sunday. One of the sisters had colored some eggs on Saturday, and on Sunday morn- ing had slipped them into her pocket to deliver to some grand-children whom she had no doubt would be at meet- ing. By some mishap one of the eggs was uncooked. While listening attentively to the discourse, she had oc- casion to use a handkerchief, and, reaching into her pocket for it, thrust her hand into the uncooked egg, which, meantime had been broken. She drew out her hand, smeared and dripping with the contents of the 220 THE LIFE AND TIMES OF FRANKLIN. broken egg, and showed it to her companion. The result is before the reader. The explanation was entirely satis- factory to their anxious minister. The year 1852 was the last in which he ever experienced the pinchings of poverty, although he never reached the affluence which many have supposed, and to which his im- mense success as an editor and publisher entitled him. He was, to the last, comparatively a poor man, and left an estate considerably below ten thousand dollars. He never lost anything by speculation, for he never specu- lated. But, trusting that other persons were as fair and unselfish as himself, he made unhappy combinations, such that others often shared and sometimes wholly engrossed the profits of his labors. His services were in demand again, in 1853, as editor of the Ohistian Age. This in- creased his income, while others of his children became partly self-supporting and thus lessened his expenses. His salary as a preacher was about the same time advanced two hundred dollars per annum. From that time forward his family had all the necessaries and many of the com- forts of life, and began to be upon a level with the society in which they were compelled to move. CHAPTER XII. IN the earlier history of the effort to restore* primi- tive Christianity to the world, the attention of the Disciples was given principally to a contest with outside parties. The great controversy was on denomi- national ism, regeneration, baptism and Universalism. On these subjects the Reformers were agreed among them- selves and unitedly opposed the religious parties around them. But a time came when Disciples were not of one mind. Several que-tions arose on which they disagreed and argued — one against another. Well had it been for the great work which God had committed to this people, had argument been heeded. But unfortunately argument was * Objection has been raised by mauy thoughtful persons to the term "reformation ," or "current reformation." It is claimed that the movement was not to reform existing institutions, but to restore lost ones. If it be ad- mitted that Christianity was lost to the world — that there was no preaching of the Gospel and no acceptable worship of God when the Campbells and Walter Scott began their distinctive work, the objection would seem to be well grounded. It is probable, however, that no one would be willing to assume so much as this. The argument which would support this assump- tion would cut off all the worshippers for several centuries and leave the world for the same time without the true church. It seems more in accord- ance with the facts of the case, to assume, on the one hand, that there are worshippers whom God will acept and approve, and who constitute the true church, but that, on the other hand, there are among these worshippers, departures from the ancient order, by leaving out some things required and by introducing things not required. To bring in again whatever has been omitted, is " restoration." To restore what has been lost, and strike out what has been added in the worship of an existing church, is certainly " ref- ormation." Wherever the truth may lie, the distinction is a finer one than the masses will appreciate. We have, therefore, in the text of this work used the terms interchangeably, and think we shall be undej stood by all our readers. 222 THE LIFE AND TIMES OF followed by contention, and contention by bitterness and alienation. It is greatly to be feared that the end is not near. God knoweth ; may He overrule evil for good ! We now come to the place where it devolves upon us to give the history of the subjects discussed by the Re- formers among themselves. We regard this as the most difficult and delicate part of the work we have under- taken ; because, while historical accuracy requires a full statement of both sides, individual convictions incline us constantly to one side, in the endeavor to trace the his- tory of one of the most prominent participants. And, furthermore, the controversy still rages, and the minds of many are so blinded by prejudice that a calm and dispas- sionate view of these matters is next to impossible. These subjects of discussion may be included under the following general headings : 1st. Congregational Independency. 2d. The Relations of the Ministry to the Church. 3d. Expediency in the Worship. These general headings require several sub-divisions which will be given below. I. Congregational Independency. Thomas Campbell and his son, Alexander Campbell, began their career as religious teachers in the old Scotch Seceder Church, which was Calvinistic in doctrine and Presbyterian in church polity. Soon after their emigration to the United States they became convinced that infant church member- ship and sprinkling for baptism were unauthorized in the word of God. Acting upon this conviction, of course soon cut them loose from Presbyterianism. They were immersed and united with the Regular Baptists, the church in which they took membership belonging to the Redstone Association. On account of Alexander Camp- ELDER BENJAMIN FRANKLIN. 223 bell's views of reformation, a coalition against him was formed in the Redstone Association in 1824. Meantime he and a number of others, impatient of the intolerance of this Association, and suspecting that an effort would be made to expel them, hud obtained letters from the Brush Run Church and organized the Wellsburg Church, which sought and found admission into Mahoning Association. The next letter from the Brush Run Church to Redstone Association was borne by a committee among whom the name of Alexander Campbell did not appear, although he attended the meeting of the Association as a spectator. The circumstance attracted immediate attention, and some time had been occupied with the question of accepting the letter, when Mr. Campbell was openly asked why his name did not, as usual, appear as one of the messengers. He arose and with great gravity observed, that he was not a member of the Brush Run Church, but of the Wells- burg Church, which did not belong to that Association. Their look of blank amazement on learning how they had been outwitted, was afterward described by Mr. Camp- bell in a manner that showed his evident satisfaction with the result. The greater liberality of the Mahoning Association was shown at the outset by the admission of the Wellsburg Church on a statement of belief written by Alexander Campbell, which concludes with the following sentences : '-Our views of the Church of God are also derived from the same source, and from it we are taught that it is a society of those who have believed the record that God gave of his Son ; that this record is their bond of union ; that after a public profession of this faith, and immersion into the name of the Father, Son, and Holy Spirit, they are to be received and acknowleded as brethren for whom 224 THE LIFE AND TIMES OF Christ died. That such a society has a right to appoint its own bishops and deacons, and to do all and everything belonging to a Church of Christ, independent of any au- thority under Heaven."* The Mahoning Association will also be remembered by our readers as the association which employed Walter Scott as a traveling evangelist (a very unusual thing for a regular Baptist Church) , and did not censure him when, afterward, he preached baptism for the remission of sins.* And as still further showing its unexampled freedom from the partisan spirit usually incident to such bodies, and especially in these days, we mention the fact that J. Mer- rill, John Secrist, and Joseph Gaston, three ministers of the " Christian Connection" who were present at the session of the association held at New Lisbon, in 1827, were, by resolution, invited to seats in its counsels. Notwithstanding the fact that this association was so liberal, and so clear of any acts of ecclesiastical tyranny, there grew up, within ten years after its formation, a sen- timent of opposition, which, in 1830, dissolved the asso- ciation. The opposition was not, of course, on account of anything it had done, but of which it might attempt to do, and what other such bodies were known to have done. It was believed, by a majority of the Reformers, that any ecclesiastical council, of whatever form, was a dangerous expedient. John Henry made the motion for a dissolu- tion. Walter Scott favored it. The previous question (a motion of itself always indicating an excited state of * "History of the Disciples in the Western Reserve," p. 33. The last sentence above quoted is the statement of a radical view of the subject we now have in hand, that some of Mr. Campbell's cotemporaries were hardly prepared to accept, but to which, as a body, the Reformers were soon brought. ELDER BENJAMIN FRANKLIN. 225 discussion) was moved, and in less time than it takes to write an account of it, Mahoning Association was dis- solved forever. Alexander Campbell was present, and deplored the action Avhich he was powerless to pi event. The icono- clasts thought their conclusions followed, by regular and natural sequence, from the principles taught by Mr. Campbell and approved by themselves. In the Millen- nial Harbinger, for 1849, p. 272, Mr. Campbell wrote as follows : "I have before intimated my approval of the Baptist Association formulas, pruned of certain redundancies and encroachments upon faith, piety, and humanity. I was present on the occasion of the dissolution of the ■ Maho- ning Baptist Association" in 1828, on the Western Reserve, State of Ohio. With the exception of one ob- solete preacher, the whole association, preachers and people, embraced the current reformation. I confess I was alarmed at the hasty and impassioned manner in which the association was, in a few minutes, dissolved. I then, and since, contemplated that scene as a striking proof of the power of enthusiasm and of excitement, and as dangerous, too, even in the ecclesiastical as well as political affairs. Counsel and caution, argument and re- monstrance, were wholly in vain in such a crisis of affairs. It would have been an imprudent sacrifice of influence to have done more than make a single remonstrance. But that remonstrance was quashed by the previous question, and the Regular Baptist Mahoning Association died of a moral apoplexy in a quarter of an hour. " Reformation and annihilation are not with me now, as formerly, convertible or identical terms. We want occasional, if not stated, deliberative meetings on ques- 11 226 THE LIFE AND TIMES OF tions of expediency in adaptation to the ever changing fortune and character of society." Mr. Hay den* calls this "a turning point in onr histo- ry/' and makes a comment upon it which sets forth so clearly the points of discussion involved, as viewed by one who favors general conventions and " concert of ac- tion among ns for evangelical purposes," that we quote it entire : "1. For three years of unparalleled success we had organic unity of the churches, and harmony of action among the preachers. At New Lisbon one evangelist was sent out ; at Warren, two ; at Sharon, four ; the as- sociation in this acting as a delegate body only for evan- gelic purposes. fi 2. At the dissolution of the association the system of evangelization under the auspices and direction of the brotherhood, ceased and perished. No one was sent out by that body, as it ceased to be ; nor by the yearly meet- ing, for no such power wis then assumed by the * yearly meeting,' nor has been since. "3. Then perished the principle of concert of action among us for evangelical purposes ; and it lay dormant for } 7 ears. "4. Therefore we have been, in -this respect, in a state of apostacy from our first principles. "5. Due discrimination was not made between the evan- gelical, which was right, useful, and not liable to danger- ous results; and the ecclesiastical, against which the op- position was directed ; and that in the overturn of the one, *A. S. nayden is the author of the excellent " History of the Disciples in the Western Reserve," above quoted. It is a volume of considerable merit, and very valuable to one who desires to be well informed on the early history of our effort to restore the " ancient order " in the churches. ELDER BENJAMIN FRANKLIN. 227 which was, perhaps, liable to objections, the other was destroyed, which was the true principle, and ought to have been carefully preserved, guarded, and perhaps improved. "6. Efforts, unavailing, were often made in our yearly meetings afterwards, to revive the evangelical feature of the lost association ; pleaded for by our own example and history, and by the increasing testimony of our experience. "7. Wise men saw the evil, and deplored the result at the time and afterwards; as Benajah Austin, William Hay den, whose persistent appeals for its resuscitation provoked many, and by Mr. Campbell." After the Association had been dissolved, Mr. Campbell proposed an annual meeting for preaching, for mutual ed- ification, and for making reports of the progress of the Gospel among men. A meeting of this kind, having no ecclesiastical prerogative or authority over the churches, Avas not displeasing to those whose votes had annihilated the Association, and was readily agreed to by all. The ap- pointment for such a meeting was made before the Disci- ples left the place. Such was the origin of the "yearly meetings" in Ohio, across the lakes in Canada, and in some other parts of the country. Mr. Campbell seems lo have acknowledged some change in his views on this subject. In the extract above given from the Harbinger, and written in 1849, he says : "Ref- ormation and annihilation are not with me now, as for- merly, convertible terms.' ' He also declares his "approval of the Baptist association formulas, pruned of certain re- dundancies and encroachments upon faith, piety, and hu- manity. " But, accordingto his views "formerly" enter- tained and most emphatically expressed, such a "pruning" would cut those formulas all away. In the letter written by him on making application for the admission of the 228 THE LIFE AND TIMES OF Wellsburg Church into the Mahoning Association, he de- clares that a congregation of Disciples is a society which "has a right to appoint its own bishops and deacons, and to do all and everything belonging to a Church of Christ, independent of any authority under heaven." This letter was written in 1824, the year in which Mr. Campbell wrote his "Essays on Ecclesiastical Characters, Councils, Creeds, and Sects." In the third of these essays, published in the Christian Baptist, Vol. I, No. 12, he says : "In the two preceeding essays under this head, we par- tially adverted to the causes that concurred in ushering into existence that ' monstrum horrendum informe in- gens cui lumen ademption,' — that 'monster horrific, shapeless, huge, whose light is extinct,' called an ecclesi- astical court. By an ecclesiastical court, we mean those meetings of clergy, either stated or occasional, for the purpose of either enacting new ecclesiastical canons, or of executing old ones. Whether they admit into their confederacy a lay representation, or whether they appro- priate every function to themselves, to the exclusion of the laity, is, with us, no conscientious scruple. Whether the assembly is composed of none but priests and Levites, or of one-half, one-third, or one-tenth laymen, it is alike anti-scriptural, anti-christian, and dangerous to the com- munity, civil and religious. Nor does it materially affect either the character or the nature of such a combination, whether it be called presbyterian, episcopal or congrega- tional. Whether such an alliance of the priests and the nobles of the kirk be called a session, a presbytery, a synod, a general assembly, a convention, a conference, an association, or annual meeting, its tendency and results are the same. Whenever and wherever such a meeting either legislates, decrees, rules, directs or controls, or ELDER BENJAMIN FRANKLIN. 229 assumes the character of a representative body in religious concerns, it essentially becomes 'the man of sin and the son of perdition.' "An individual church, or congregation of Christ's Disciples, is the only ecclesiastical body recognized in the New Testament. Such a society is * the highest court of Christ' on earth." After such an expression of his views by the most prominent leader in the Reformation, it is no wonder that in less than half-a-dozen years the Mahoning Association should have been dissolved, and that another score of years should elapse before anything bearing the least resemblance to it could be inaugurated. The Reformation in Kentucky was characterized by a similar action. Barton W. Stone was originally a Pres- byterian, and had been ordained by the Transylvania Presbytery. His principal co-laborers were also Presby- terians. Their reformatory movement, and especially their attack upon human creeds, and maintaining that the Bible alone was a sufficient rule of faith and practice, soon awakened opposition among their brother ministers. The latter attempted constantly to restrain the enthusiasm of the great revivals that everywhere prevailed after that at Caneridge. But the zeal of the Reformers, and of the people who sympathized with them, was not to be over- come in that way. In the " Biography of B. W. Stone, by John Rogers," (p. 42), we find an incident related by Mr. Stone himself which illustrates the state of the Ken- tucky Reformation in its early stage : " Since the beginning of the excitement, I had been employed day and night in preaching, singing, visiting and praying with the distressed, till my lungs failed and became inflamed, attended with a violent cough and spit- 230 THE LIFE AND TIMES OF ting of blood. It was believed to be a dangerous case, that might terminate in consumption. My strength failed, and I felt myself fast descending to the tomb. Viewing this event as near, and that I should soon cease from my labors, I had a great desire to attend a camp-meeting at Paris, a few miles distant from Caneridge. My physician had strictly forbidden me to preach any more till my disease should be removed. "At this camp-meeting the multitudes assembled in a shady grove near Paris, with their wagons and provisions. Here, for the first time, a Presbyterian preacher arose and opposed the work and the doctrine by which the work amongst us had its existence and life. He labored hard to Calvinize the people, and to regulate them according to his standard of propriety. He wished them to decamp at night, and to repair to the town, nearly a mile off, for worship, in a house that could not contain half the peo- ple. This could not be done without leaving their tents and all exposed. The consequence was, the meeting was divided, and the work greatly impeded. Infidels and formalists triumphed at this supposed victory, and extolled the preacher to the skies ; but the hearts of the revivalists were filled with sorrow. Being in a feeble state, I went to the meeting in town. A preacher was put forward who had always been hostile to the work, and who seldom mingled with us. He lengthily addressed the people in iceberg style — its influence was deathly. I felt a strong desire to pray as soon as he should close, and had so deter- mined in my own mind. He at length closed, and I arose and said, " Let ns pray." At that very moment, another preacher, of the same caste with the former, rose in the pulpit to preach another sermon. 1 proceeded to pray, feeling a tender concern for the salvation of my fellow ELDER BENJAMIN FRANKLIN. 231 creatures, and expecting shortly to appear before my Judge. The people became very much affected, and the house was filled with the cries of distress. Some of the preachers jumped out of a window back of the pulpit, and left us. Forgetting my weakness, I pushed through the crowd from one to another in distress, pointed them the way of salvation, and administered to them the com- forts of the Gospel. My good physician was there, and coming to me in the crowd, found me literally wet with sweat. He hurried me to his house, and lectured me severely on the impropriety of my conduct. I immedi- ately put on dry clothes, went to bed, slept comfortably, and rose next morning, relieved from the disease which had baffled medicine and threatened my life. That night's sweat was my cure, by the grace of God." The opposition to the revivals, after such an ignomini- ous failure as this, determined that these pestilent fellows who were turning the world upside down in such shame- ful disregard of the staid old standards of the church, must come before the synod and show cause why they should not be dealt with according to the orthodox inter- pretation of the Confession of Faith. The leaders in the Reformation were Richard McNemar, John Thompson, John Dunlavy, Robert Marshall and Barton W. Stone. The Presbytery of Springfield, Ohio, of which Mr. Mc- Nemar was a member, charged him with preaching anti- Calvinistic doctrines. From this Presbytery his case soon came before the Synod at Lexington. The other four ministers watched McNemar's case with interest, know- ing that their own cases depended on the result of the action on his. Indeed, Mr. Stone says " it was plainly hinted " to them that they " would not be forgotten by the Synod, " As soon as they saw that the case was sure 232 THE LIFE AND TIMES OP to be decided adverse them, the five withdrew to a pri- vate garden, prayed for Divine guidance, and then drew up a protest against the proceedings in McNemar's case, a declaration of their independence and of their with- drawal from the jurisdiction of the Synod, but not from Presbyterian communion. The protest and declaration were immediately presented to the Synod. A committee was sent to confer with them, one of whom was so shaken by their reasoning, that he soon after united with them. The committee reported their failure, and the Synod, de- nying the right to the protestants to withdraw, pro- ceeded to expel them, and declare their churches without ministers. " This act of the Synod,'* says Mr. Stone, "produced great commotion and division in the churches ; not only were churches divided, but families; those who before had lived in harmony and love, were now set in hostile array against each other. What scenes of confusion and distress ! not produced by the Bible, but by human au- thoritative creeds, supported by sticklers for orthodoxy. My heart was sickened, and effectually turned against such creeds, as nuisances of religious society, and the very bane of Christian unity." The five protesting ministers, now separated from the Synod, proceeded to form a new Presbytery, calling it Springfield Presbytery. They wrote and published a book entitled, " The Apology of Springfield Presbytery, " which circulated extensively and created a profound sen- sation. But the new Presbytery had scarcely been in ex- istence a year until its members *' saw it savored of party spirit, and with man-made creeds, threw it overboard, " At a regular session of the Presbytery, the members composing it prepared a facetious document, which they ELDER BENJAMIN FRANKLIN. 233 called, "The Last Will and Testament of the Springfield Presbytery," and with which the Presbytery closed its labors forever. We have made allusions to this before, but now recall and insert it entire, because it is a concise statement of their views on the subject we are treating of in this chapter, and shows how they came to the same conclusions reached by the members of Mahoning Asso- ciation, as above set forth: *« THE LAST WILL AND TESTAMENT OF SPRINGFIELD PRES- BYTERY. " For where a testament is, there must of necessity be the death of the testator ; for a testament is of force after men are dead, otherwise it is of no strength at all, while the testator liveth. Thou fool, that which thou sowest is not quickened except it die. Verily, verily, I say unto you, except a corn of wheat fall into the ground, and die, it abideth alone ; but if it die, it bringeth forth much fruit. Whose voice then shook the earth ; but now he hath promised, saying, yet once more I shake not the earth only, but also heaven. And this word, yet once more, signifies the removing of those things that are shaken as of things that are made, that those things which cannot be shaken may remain. " The Presbytery of Springfield, sitting at Cane- ridge, in the county of Bourbon, being, through a gra- cious Providence, in more than ordinary bodily health, growing in strength and size daily ; and in perfect sound- ness and composure of mind ; but knowing that it is appointed for all delegated bodies once to die ; and consid- ering that the life of every such body is very uncertain, do make, and ordain this our last Will and Testament, in manner and form following, viz: 234 THE LIFE AND TIMES OP "Imprimis. — We will, that this body die, be dissolved, and sink into union with the Body of Christ at large ; for there is but one body, and one spirit, even as we are called in one hope. 1 ' Item. — We will, that our name of distinction, with its Reverend title, be forgotten, that there be but one Lord over God's heritage, and his name one. " Item. — We will, that our power of making laws for the government of the church, and executing them by delegated authority, forever cease ; that the people may have free course to the Bible, and adopt the law of the spirit of life in Christ Jesus. " Item. — We will, that candidates for the Gospel minis- try, henceforth study the Holy Scriptures with fervent prayer, and obtain license from God to preach the simple Gospel, with the Holy Ghost sent down from Heaven, without any mixture of philosophy, vain deceit, traditions of men, or the rudiments of the world. And let none take this honor to himself, but lie that is called of God, as was Aaron. "Item. — We will, that the Church of Christ resume her native right of internal government ; try her candi- dates for the ministry, as to their soundness in the faith, acquaintance wilh experimental religion, gravity and apt- ness to teach ; and admit no other proof of their authority but Christ speaking in them. We will, that the Church of Christ look up to the Lord of the harvest to send forth laborers into his harvest ; and that she resume her primi- tive right to try those who say they are Apostles and are not. "Item. — We will, that each particular church, as a body, actuated by the same spirit, choose her own preacher, and support him by a free-will offering, without a written call ELDER BENJAMIN FRANKLIN. 235 or subscription ; admit members ; remove officers ; and never henceforth delegate her right of government to any man, or set of men, whatever. " Item. — We will, that the people henceforth take the Bible as the only sure guide to Heaven ; and as many as are offended by other books which stand in competition with it, may cast them into the fire if they choose ; for it is better to enter into life having one book, than having many to be cast into hell. " Item. — We will, that preachers and people cultivate a spirit of mutual forbearance ; pray more, and dispute less ; and, while they behold the signs of the times, look up, and confident!}' expect that redemption draweth nigh. "Item. — We will, that our weak brethren who may have been wishing to make the Presbytery of Springfield their king, and not what is now become of it, betake themselves to the Rock of Ages, and follow Jesus for the future. " Item. — We will, that the Synod of Kentucky examine every member who may be suspected of having departed from the Confession of Faith, and suspend every such suspected heretic immediately ; in order that the oppressed may go free, and taste the sweets of Gospel Liberty. " Item. — We will, that J , the author of two letters lately published in Lexington, be encouraged in his zeal to destroy partyism. We will, moreover, that our past conduct be examined into by all who may have cor- rect information ; but let foreigners beware of speaking evil of things which they know not of. "Item, — Finally* we will, that our sister bodies read their Bibles carefully, that they may see their fate there determined, and prepare for death before it is too late. Springfield Presbytery, June 28th, 1804, ry, ) 236 THE LIFE AND TIMES OF " Witnesses. — Robert Marshall, John Dunlavy, Richard McNemar, B. W. Stone, John Thompson, David Purvi- ance."* Following their humor one sentence further, the "wit- nesses" began their "Address" as follows : " We, the above-named witnesses of the Last Will and Testament of the Springfield Presbytery, knowing that there will be many conjectures respecting the causes which have occasioned the dissolution of that body, think proper to testify, that from its first existence it was knit together in love, lived in peace and concord, and died a voluntary and happy death." A careless and superficial reader might see nothing in the above but a little pleasantry indulged in by the authors, but a little study of their language will discover the fact, that this document is a logical composition, setting forth the distinctive features of the Reformatory movement in which they were engaged ; and, although they wrote in such a humorous manner, they were deeply sincere in their convictions. Their lightness of manner was adopted as a delicate way of expressing their profound contempt for all organizations based only upon human authority. The " Will" is followed by a statement of their " rea- sons for dissolving the Presbytery," which is characterized by a dignity and terseness that will compare favorably with Alexander Campbell's essay on "Ecclesiastical Couneils," above referred to. Still, speaking of them- selves in the third person, plural, they say : " With deep concern they viewed the divisions and party spirit among professing Christians, principally owins: to the adoption of human creeds and forms of government. •Mr. Purvianeo was not one of the number who separated from the Synod, but was admitted as a member of the New Presbytery after their organization. ELDER BENJAMIN FRANKLIN. 237 While they were united under the name of a Presbytery, they endeavored to cultivate a spirit of love and unity with all Christians, but found it extremely difficult to sup- press the idea that they, themselves, were a party separate from others. This difficulty increased in proportion to their success in the ministry. Jealousies were excited in the minds of other denominations, and a temptation was laid before those who were connected with the various parties, to view them in the same light. At their last meeting they undertook to prepare for the press a piece entitled, 'Observations on Church Government, ' in which the world will see the beautiful simplicity of Christian church government, stripped of human inventions and lordly traditions. As they proceeded in the investigation of that subject, they soon found that there was neither precept nor example in the New Testament for such con- federacies as modern Church Sessions, Presbyteries, Sy- nods, General Assemblies, etc. Hence they concluded, that while they continued in the connection in which they then stood, they were off the foundation of the Apostles and Prophets, of which Christ himself is the chief corner stone. However just, therefore, their views of church government might have been, they would have gone out under the name and sanction of a self-constituted body. Therefore, from a principle of love to Christians of every name, the precious cause of Jesus, and dying sinners who are kept from the Lord by the existence of sects and par- ties in the church, they have cheerfully consented to retire from the din and fury of conflicting parties — sink out of the view of fleshly minds, and die the death. They believe their death will be great gain to the world." The reader will now note that the early reformation, in both its branches, reached the same conclusion, although 238 THE LIFE AND TIMES OF acting wholly independent of each other, and almost with- out knowledge of each other. In Virginia and Ohio, the view expressed by Mr. Campbell prevailed, to the disso- lution of the most liberal association ever known. All agreed with him that " an individual church or congrega- tion of Christ's disciples is the only ecclesiastical body recognized in the New Testament." In Kentucky, all acqueisced in the "will" of the Springfield Presbytery that " the Church of Christ resume her native right of internal government. " Both carried their views into ex- ecution by dissolving the only ecclesiasticisms they had v aside from the individual congregation. Having thus come to the same conclusion, they soon demonstrated the practicability of their views in an unan- swerable manner. Without any denominational organiz- ations, without any general convention, and without more than the shadow of a conference in the informal meetings held at Georgetown and Lexington, the con^re- gations of " the Disciples of Christ" and those of the " Christian Connection," came together in worship. There was not even the formality of a vote in the congregations on the question of union. Where there were two con- gregations in the same community, they simply appointed to meet at the same time and place, and thereafter wor- shipped together. The remnant of the "Christian Connection" who re- fused to unite with the "Disciples," at a later period, consolidated themselves denominationally by a system of conferences. No lamentation was ever made over the " decease " of the Springfield Presbytery. And, although it was as- serted of the dissolution of the Mahoning Association, that " wise men saw the evil, and deplored the result at ELDER BENJAMIN FRANKLIN. 239 the time and afterward," it is probable that these " wise men " were very few in numbers, and it is certain that their efforts "to revive the evangelic feature of the last association," in yearly meetings, were always " unavail- ing.' ' For some years there was no denominational or- ganization whatever. There was not even any organiza- tion which assumed to be representative of " our broth- erhood " at large, or within any given district. "The principle of concert of action for evangelical purposes lay dormant for years." But public opinion is not more steadfast in religious, than in other matters. It was not many years until thousands of new members had come into the churches who knew nothing of the Mahoning Association and Springfield Presbytery, or of the principle involved in their dissolution. These had none of the fears of an " iron bedstead," which characterized the older Disciples. They had never felt the power of an ecclesiastical despotism. Even many who had been dealt with for heresy, came to think that the people of the reformation were so liberal and so free that none among them would ever attempt a centralization of power for any evil purpose. It was not very long after the dissolution of Mahoning Association that " Co-operation Meetings" began to be held. These meetings were held on different plans. Sometimes individuals of different churches united, organ- ized with president, secretary and treasurer, raised means by contributions, and employed preachers to go into destitute places. This was called " Individual Co- operation." Sometimes the meeting was composed of messengers or delegates from several churches who met with one of the churches, in which case it was called, " Co-operation of Churches." The question whether the 240 THE LIFE AND TrMES OF delegates or messengers should meet with one of the churches, or organize separately as an independent body, was often discussed, but without any definite conclu- sions. But whatever form the co operation meeting assumed, there were always some who looked upon it with suspic- ion, and spoke of '< ecclesiastical courts " and " golden calves,'' as if it had been an attempt to organize some- thing like the conference system of the Methodist Episco- pal Church. At first these co-operation meetings were composed of counties or of the churches within one or two counties. Afterward they were enlarged to " District Meetings," in- cluding several counties, and often corresponding to the Congressional Districts. In 1835 a meeting: for the entire State of Indiana was called and held at Indianapolis, in June. An annual meeting, known as the " State Meet- ing," was held thereafter at various places, but more fre- quently at Indianapolis. It was simply a mass-meeting of such brethren as chose to attend, until in 1852, when it was resolved, "that the State Meetings shall, in future, be composed of messengers sent by District Meetings, County Co-operation Meetings, or by individual Christian churches." At the same time a committee was appointed to prepare an address to the churches, to advise them of the changes and urge the appointment of delegates. The address shows how such a meeting was regarded by the Disciples throughout the State. The committee said : " It has been supposed by the brethren in some parts of the State, that the * State Meeting, being a mass- meeting, composed of a few congregations in and around Indianapolis, was acting without authority, and inde- ELDER BENJAMIN FRANKLIN. 24 L pendent of the churches generally, and hence they never attended, nor took any interest, in these meetings. In other localities, the State Meetings were regarded by many as dangerous in the extreme. It was feared, that the object of some leading spirits in the State Meeting, was to obtain dominion over the faithful of the brother- hood, for their own aggrandizement, and that we might expect to have a human creed gradually foisted upon us, through State-Meeting influence. In a word, that the State Meeting is a mighty engine of power, dangerous to the liberties of the congregations. And hence they have never attended, and all the interest they have ever taken in these meetings, is to oppose them, and watch over them for some evil thing, that they may take hold of to warn the churches of their danger. But these feelings and sur- mises are passing away, and a more charitable and liberal spirit now pervades the brotherhood. And the plan now proposed by the State Meeting, to make all its future meetings to consist of messengers from churches, county and district co-operations, will remove all these objections, and, if carried out, will bring these State Meetings directly under the control and influence of the churches. These messengers, when they meet, will claim no legisla- tive power, will not attempt to interfere with the inde- pendence of the churches, or in any way to interfere with the internal affairs of any church. But they will simply meet as the messengers of the churches, bearing to the meeting such message as the churches may intrust them with, for the joy and comfort of the brotherhood, and to become better acquainted with each other, and in this way bind the churches more closely together in union and love, and take sweet counsel together, in reference to the inter- ests of Christ's kingdom, and its advancement among men." 242 THE LIFE AND TIMES OF It was probably owing to this distrustful feeling, that the State Meeting of the same year resolved, "That these State Meetings have no power over the faith, Chris- tian character, or the discipline, of the individual congre- gations." These co-operative meetings were always organized as evangelizing associations, to aid weak and destitute churches, and preach the Gospel in new fields. But the " State Meeting," at the session above referred to, t- ok action with respect to a "General Book Concern," a "Board of Education," and to the organization of Sunday-schools. In 1845, the first action was taken which began to call attention to Cincinnati as a denominational headquarters. In January of that year, " after mature deliberation, the four churches of God in Cincinnati known commonly as Disciples of Christ, or Christians," organized "The American Christian Bible Society," with annual-member- ship, life-membership, and life-directorship. The object of this society was declared to be, " to aid in the distribu- tion of the Sacred Scriptures, without note or comment, among all nations. It assumed, at the outset, to be a "parent society," to which others' might become auxil- iary, by " agreeing to place their surplus funds in the treasury of the parent society." Although organized by only the four churches of God in Cincinnati, it was expected that the society would soon extend throughout the country and grow to very great proportions. A full complement of officers was therefore chosen at the organization. D. S. Burnet, of Cincinnati, was made president. The following nine persons were made vice-presidents : J'. J. Moss, Cincinnati ; B. G. Lawson, M, D., Cincinnati; John O'Kane, Indiana 5 H, ELDER BENJAMIN FRANKLIN. 243 P. Gatchell, Iowa; Waller Scott, Pittsburg; John T. Johnson, Kentucky; A. Campbell, Bethany College: Ephraim Smith, Georgia; and E. D. Parmly, M. D., New York City. James Challen,.was corresponding sec- retary ; George R. Hand, recording secretary ; and Thurs- ton Crane, treasurer; all of Cincinnati. The first annual report of this society stated that one thousand and forty-six dollars had been contributed, of which about one-third was paid out for Bibles and Testa- ments, one-third paid to traveling agents, and the remain- der paid for printing and stationery, or remaining in the treasury. Soon after the formation of the Bible Society, a "Sun- day-school and Tract Society" was organized in Cincin- nati. The general plan of organization was the same as that of the Bible Society, and the leading members were, for the most part, the same persons. In the autumn of 1851, the name was changed to "The American Christian Publication Society." From this time its managers con- templated making it more prominent by enlarging the sphere of its operations as much as indicated by the change in its name. The next year, an effort was made to form a joint-stock-company "Book Concern," under the auspices of the Publication Society, the history of which may be briefly stated as follows ; The second annual meeting of the Sixth Indiana Dis- trict, held in Little Flatrock, Rush County, in August, 1852, "heartily approved" of a "plan to establish a Book Concern in the city of Cincinnati, to aid in the endowment of Bethany College, and for other purposes. " The plan was to start with $40,000, in shares of $100 each. The net profits were to be divided as follows : One-fourth to Bethany College, one-fourth to the Mis- 244 THE LIFE AND TIMES OF sionary and Bible societies, and one-half added to the capital stock. The plan was approved by the State Meet- ing in Indianapolis, October 6th, and by the " Anniver- sary Meeting " in Cincinnati, later in the same month; except that the Cincinnati meeting changed the manner of dividing the net profits. The effort to carry the plan into execution resulted in a loss of several thousand dollars to the parties who took stock. Attention then turned again to the Publication Society, which was so arranged as to involve but little risk of financial loss. The Christian Age and Sunday -School Journal were purchased by this society and controlled by it for about two years. The periodicals were then turned over to individual manage- ment, and the society, during the remainder of its exist- ence, published no periodical literature, and was only a small book-store. The formation of a Missionary Society was contem- plated at the time of the organization of the Bible Society, but no steps were taken towards its organization. The Bible Society, however, seems to have assumed something of the prerogative of a missionary society meanwhile. In October, 1850, Mr. Burnet, then president of the Bible Society, said : ''When we were surveying the field of labor in committee of the Bible Society Board, there was some talk of a mission to California. Then we had no missionary society, but we sent one hundred dollars' worth of Bibles and Testaments to the land of gold. Now, we might contemplate the possibility of sending a preacher to California.'' The Bible and Tract societies met at the same time and place, and were for some years referred to as " The Anni- versaries." In 1849, a large concourse of people, includ- ing many prominent preachers, assembled in Cincinnati, ELDER BENJAMIN FRANKLIN. 245 to attend the "Anniversaries." Great enthusiasm pre- vailed, and by the unanimous approval of all present, " The American Christian Missionary Society " was organized. Benjamin Franklin was present, and afterward wrote a long editorial account of the meetings for the Western Reformer, in which he said : " There seemed to be but little difference of opinion among the brethren respecting the business the Conven- tion had a right to act upon. All admitted that the ques- tion touching the Bible Society was one that demanded attention. Accordingly, that question was called up and investigated at length, with great kindness, some few being rather favorable to some kind of a connection with the American and Foreign Bible Society. The meeting finally almost, if not quite unanimously, resolved to sus- tain the American Christian Bible Society, and several thousand dollars were contributed to its support. Our brethren abroad need not any longer, then, consider it a question whether we have a Bible Society through which our great body can act, in sending the word of life to the destitute. Such an institution we now have, on as good a plan as any in the world, and all it will need is the bless- ing of Heaven and the hearty assistance of the brother- hood. We hope in God the brethren will remember this institution and make it, as it was designed to be, a blessing to our race. " The Christian Tract Society also received the hearty approbation of the Convention, and, we trust, will receive the hearty co-operation of the brotherhood generally in time to come. It has the evidence, already, of having done much good, compared with the amount of means expended in that way. This is one of the best methods 246 THE LIFE AND TIMES OF of diffusing knowledge among prejudiced persons ever tried, and thousands may be enlightened in that way. "A Home Missionary Society was constituted, the object of which was to send the Gospel to destitute places in our own country. Large amounts were contributed to this benevolent object, and we are assured that many in almost every direction will rejoice that an arrangement of this kind has been made, for all who desire to do so, to co-operate in sending the glorious Gospel of the blessed God in every direction. None need now complain that they are so fevv in number that they cannot do anything, for every dollar contributed to this institution will do something in spreading the knowledge of God in the earth. M The Sunday-school Library received a share of atten- tion from the Convention, and we believe something of importance will be done in that matter, though we cannot say much of the particulars. "We trust nothing transpired that will not meet the approbation of the brethren generally, and that scarcely a person went away dissatisfied. At least, we hope such was the case. Of one thing we feel certain, viz : if what was done should not please any one, it will not be because an effort was not made, by all who took an active part in the Convention, to do what was right, and render satis- faction to all." A Board of Managers, with almost plenary powers, was constituted. This board, very soon after the meeting which gave it existence, came to an understanding with a missionary organization which had been constituted in the State of Virginia, and by their united action, arranged to send James T. Barclay, M. D., and family, as missiona- ries to Jerusalem, When the Missionary Society reached ELDER BENJAMIN FRANKLIN. 247 its first anniversary, Mr. Barclay* and family were well on their way to Jerusalem. This event created a profound sensation. The feelings of the Disciples throughout the country were well ex- pressed by Mr. Mathes, in the Christian Record, as follows : ' v Yes, brethern, we have really engaged a Missionary for Jerusalem and the Holy Land ! And our beloved brother, James T. Barclay, of Virginia, has been chosen the first Missionary. What a thrilling idea ! The Word sounded out from Jerusalem, and the Holy Land was the scene of our Lord's labors and sufferings, while on earth, and of course the theatre of his mighty works. Here, too, the Apostles preached, labored, and suffered in the cause of Christ. But long since, the true light of the pure Gospel has ceased to shine upon the inhabitants of Jeru- salem and the Holy Land. How noble the enterprise, then, to give them back the pure word of life, as it once went out from Jerusalem. How exciting it will be to the *The title of " Dr." was usually prefixed to Mr. Barclay's name, as it has been also to numerous other prominent Disciples from time to time, in our religious literature. The usage is calculated to mislead many persons, and ought to be abandoned or modified. There is reason to suspect that the ambiguity of this title is a secret reason with many persons for its persistent application to the *'M. D's" who have become prominent as preachers. The Disciples have no ecclesiastical titles, although some of them indulge in the use of the absurd prefix of " Elder," a traditionary usage which has come to us from the Baptists. In religious literature, " Dr." is understood to mean u D. D." Mr. Barclay was an '• M. D." before he became widely known as a preacher. We have changed the form of the title in the text, so as to represent the fact in the case. We may not find a more suitable connection in which to call attention to the fact that Mr. Franklin, for some years before his death, discarded the title of " Elder," as generally inappropriate, and always unmeaning and unscrip- tural. His course in this respect was generally approved of by the leading Disciples, although there were many who could not so far free themselves from the power of custom as to discontinue the use of this unauthorized title. 248 THE LIFE AND TIMES OP Missionary, to stand where Peter and the rest of the Apostles stood, and proclaim the same Gospel which they preached at Pentecost." Fur several years all letters from Mr. Barclay, and all items of news from "the Jerusalem mission," were eagerly read by the people. The hopeful feeling, amounting to enthusiasm, and the general state of these several socie- ties at the time of the convention ill 1851, are well set forth in the following editorial notice in the Proclamation and Reformer, from the pen of D. S. Burnet: "To the brethren scattered abroad, greeting : — The time draws near for us to meet in convention in Cincinnati, to advance the interests of our common faith, by the appoint- ment of officers and other measures necessary to the effec- tive operation of our Bible, Missionary, and Tract Socie- ties, for another year. In the behalf of the Bible Society, and by the appointment of the last and a very full meeting of the Board, we call your attention to this subject. The meeting takes place at Christian Chapel, at 7 p. m., Oc- tober 20th; the Bible Meeting commences at 10J a. m., Tuesday the 21st ; and the Missionary Meeting at the same hour next morning. "The Bible Society is employing colporteurs in various parts of the United States, to visit the destitute, for the purpose of distributing the sacred Scriptures, and our English and German Tracts. These colporteurs are in- terspersing their labors with instructions and prayers, as occasion may offer, and efforts to gather children into Sunday-schools, as well as to induce persons of all ages to attend the ministry of the word. "The Missionary Society has established a mission fam- ily of six persons in the 'Holy City' of Jerusalem. One of that family, with several other persons, is a new convert ELDER BENJAMIN FRANKLIN. 249 from the ranks of the nations whose salvation we seek in that quarter, and as a first-fruits of Brother Barclay's la- bors, is a most valuable accession to the little band labor- ing there, and an omen of a measure of success which we had scarcely hoped for previously. Domestic missions, including some destitute cities, have been commenced with encouraging success. "The operations of the Tract Society, though useful in furnishing Sunday-schools and in Tract distribution, have been unhappily limited by a deficient treasury." As in the "Book Concern," above referred to, so in the organization of the Missionary Society, Indiana led off by organizing the "State Meeting" into the "Indiana Chris- tian Home Missionary Society," and arranging for District and County auxiliary societies. This action was taken only two weeks before the General Missionary Society at Cincinnati was constituted, and probably in anticipation of the latter event, as a very large number of leading men were concerned in both. Several other similar State organizations were, in due course of time, brought into existence and made to con- form to the general plan. These three societies continued to hold their anniversary meetings on three successive days in October, until the year 1856, when the Bible and Publication Societies were dissolved, and their interests merged into the American Christian Missionary Society, to which the attention of all was thereafter turned, as an organization amply sufficient for all denominational purposes. The organization of the American Christian Missionary Society, with auxiliary State societies and sub-auxiliary district and county societies, was a complete system of "organization, " to which many had looked forward, and for which they had labored many years, 12 250 THE LIFE AND TIMES OF Public opinion, which, upon the death of the Springfield Presbytery and the dissolution of the Mahoning Associa- tion, had swung clear of every form and vestige of eccle- siastical organization, except the local congregation, was now ready to be led into denominational consolidation, and took no alarm when the * 'Hymn-Book Committee " referred to "the Christian Brotherhood at large, as repre- sented in the American Christian Missionary Society." But this proceeding was by no means universally ap- proved at the time, and much less so ten years afterward. The formation of such a system of societies, and some of the acts of the General Missionary Society, provoked a very extended discussion, which w r earied the patience of the people. Of this discussion we shall give a brief ac- count hereafter. The different views of the subject are somewhat difficult to classify. But, with many shades of opinion, the main question running through the entire dis- cussion, was, whether Disciples had a right to organize any permanent society except the local congregation. One side claimed the liberty to organize in any form which promised the best results — that it was purely a question of expediency. The other side, urging the absence of any Scriptural precept or example, denied that the Disciples were at liberty to organize any such society. They gen- erally admitted that churches might co-operate in any law- ful work through messengers or delegates appointed- to execute the wishes of the ehurch in that particular work. The mind of Benjamin Franklin, as he himself very readily and publicly admitted, underwent a very decided change on this subject during the last fifteen years of his life. He was led, as he declared, to a re-consideration of the question involved, chiefly by the assumption of powers by the Missionary Society, which did not belong to it as ELDER BENJAMIN ERANKLttf. 251 such a society. Had the American Christian Missionary Society never taken any action but such as pertained di- rectly and unquestionably to raising means to send preach- ers and Bibles into destitute places at home and abroad, it probably would have continued long in the successful career which marked the first ten years of its existence. But we must pause here to give some account of other matters on which the Disciples disagreed among them- selves. CHAPTER XIII. II. The Relations of the Ministry to the Church. There is, perhaps, no subject on which the views of the Disciples are less clearly defined than on that of the relations of the ministry to the church. A very large number of them do not incline to acknowledge the ministers as a separate and distinct class. There has been, from the begining of the Reformation, a strong tendency to what is, in theological phraseology, styled, •* lay preach- ing." Probably a majority of those known as preachers may be called " lay preachers," because they have never been " set apart to the work of the ministry" by the ceremony called " ordination." In the churches, gener- ally, a man who is known as a successful preacher, is ac- cepted without ever asking whether he is an " ordained minister." The ordained ministers themselves partake of the general feeling of indifference in regard to this matter by freely co-operating in the work with ministers who not only have never been ordained, but openly question the authority for any such ceremony, excepting, as some do, the case of overseers and deacons. Men who can command a hearing, go to preaching when they choose to do so, preach as long as inclination or their sense of duty impels them, and cease without scruple when not suffic- iently encouraged in the work of the ministry. The Bethany Reformers, at an early date, were very clear in their views as to the officials to be recognized, and very definite in the terms used for that purpose. All un- derstood and used freely the terms, " overseers," "dea- cons " and "evangelists." ELDER BENJAMIN FRANKLIN. 253 " Overseer," the literal translation of eniohonos^ was preferred, because the word " bishop" had been so gen- erally mis-applied in the Papal and Episcopal Churches. " Elder" became quite current with the people, but was ob- jected to by critics because it simply signifies an " older person," and many members who were older persons, or seniors, were not called to. the " office of a bishop." The office or work of the overseer was held to be the ruling and teaching of the congregation. He " must be apt to teach," and must " rule well his own house ; " for, " if a man know not how to rule his own house, how shall he take care of the church of God ? " The "deacons" were to take charge of all the tem- poral affairs of the church. All financial matters, pro- viding places for meeting, fuel, lights, the bread and wine for the communion, the care of the poor, etc., were mat- ters coming under their supervision. And, as looking after these things made public men of them, it was held that they ought to, and would naturally, " purchase to themselves a good degree and great boldness in the faith." The word " evangelist " was taken in its literal import* the " bearer of good tidings." It was his business to preach the Gospel to sinners. This might be done in a community where there was a congregation of Disciples, or elsewhere. As to the authority which sent him and the authority committed to him, there does not appear to have been a definate understanding after the dissolution of Mahoning Association. Theoretically, any congrega- tion of Disciples might call an evangelist to the work, and send him wherever they thought there was an open field. Practically, every man who felt a desire to preach the Gospel, went forth with the tacit approval of the congre- 254 THE LIFE AND TIMES OF gation of which he was a member, and worked where he pleased. He preached the Gospel, baptized penitent believers, constituted churches, and took the temporary oversight of churches destitute of officers. The Kentucky Reformers do not appear to have left any record upon this subject. When Barton W. Stone and his co-laborers dissolved the Springfield Presbytery, they threw away the ecclesiastical system of the Presby- terians, without adopting an} thing in its place. The " Last Will and Testament of the Springfield Presbytery," rec- ognizes the " particular church," and " her preacher," but makes no allusion to any other church officer. The " Witnesses" held themselves " ready to help churches ordain elders or ministers." When the union of these two classes of reformers took place, the people of the " Christian Connection " gener- ally accepted the views of the Bethany Reformers, above given, except that there was among them a prejudice against promising any regular salary to an evangelist. We have already characterized the Reformation in East- ern Indiana as somewhat different and distinct from those originating at Bethany and Caneridge. A very large in- fusion of the Caneridge element brought with it a zeal which was not always according to knowledge. The im- mense proselyting energy brought in hundreds who were not afterward carefully taught. There were many churchis with no overseers who could teach the members, and the evangelists pushed on the work of converting sinners. Churches were left in a languishing condition until such time as the evangelist could return and renew them by a " revival meeting." The signification attached to the term " evangelist" by the earlier Disciples was soon lost, and the more general and indefinite terms "preacher" and ELDER BENJAMIN FRANKLIN. 255 "minister" came into use. Gradually the churches came to lean upon the evangelists, or "preachers," and the oversight was committed to them. "Elders' 1 were generally chosen ; but, wanting confidence in themselves, they waited for the coming of the preacher on his monthly visit, who was expected to lead the way in all matters pertaining to the oversight of the churches. Men sustaining this relation to the churches were, by all the religious parties round them, and also by the world, called " pastors." In course of time the Disciples began to use this term, and especially in towns or cities where preachers were employed all their time. As soon as the term " pastor" had been used enough to attract attention, it was called in question. Thus came about the discus- sion in regard to an office called " the Pastorate." The discussion of this subject, however, has not, of itself, awakened any bitterness. In many instances a preacher has virtually superseded the " eldership," and carried everything as he pleased in the affairs of the church. So long as there was no other disturbing ele- ment, peace has prevailed. In other instances the preacher has introduced new policies, to which a portion of the church objected as " innovation." In such a case, his assuming to L~ "the pastor," was given in as evidence that he was a " progressionist." By many leading men the public minister is constantly referred to as "the pastor." Some justify it as strictly correct when the preacher is an overseer or "elder" in the church. It is generally agreed that those having the over- sight of a congregation of Christians may be figuratively called the "pastors" or "shepherds," as the congregation is sometimes figuratively called "the flock." And we do not find that any one has ever directly plead for the office 25$ THE LIFE AND TIMES OF of ' 'pastorate" as separate and distinct from the bishopric. The discussion has not, therefore, been carried on within clearly defined limits, and may be regarded more as a question of the use of terms than as a difference as to fact or truth. The prevailing custom of the country has led to the introduction and use of the terms "pastor" and "pas- torate. " By one party the terms are defended on the ground that their use does no violence, while, by the other party, it is urged that the language and usage are unscrip- tural and of necessity must do violence. On the whole, the difference has been regarded as a difference of opinion, and has not, so far as we know, ever disturbed the fellow- ship of a congregation. Mr. Franklin's views on this subject were clear and well- defined, and have been given already to the reader. We need not, therefore, detain him any further here. III. Expediency in the Worship. "All things are lawful, but all things are not expedient," says an apostle. How many things are included in the "all things" of this passage, has been a question of disa- greement among the Disciples for above twenty years past. The extension of the principles of the Reformation built up large churches and included a full measure of wealth and social position. The increase of wealth among a peo- ple has always very greatly changed their manners and habits. The people who lived in log houses, with no car- pets on their floors, dressed in home-made jeans, "linsey- woolsey" and "tow-linen," and rode through the mud to meeting, two on one horse, or walked, had meeting- houses corresponding to their own houses, if so fortunate as to have any at all. Sometimes the houses were of logs, with no floor but the ground. Seats were made of planks ELDER BENJAMIN FRANKLIN. 257 laid upon logs or blocks, or puncheons made stool-fashion, with holes bored in them in which pegs were inserted. The pulpit consisted of two posts with a board upon their tops. The lights were tallow-candles, and often not more than two or three of them burnins: at once.* But the energies of the people developed their lands into most bountiful productiveness, towns grew up every- where, conveniences were multiplied, and a more luxuri- ous mode of living was introduced. Log houses gave way to neat frame and brick cottages. Floors were carpeted and parlors furnished. Horses and saddles, buggies and carriages, were possessed by most families. Schools, lec- tures, concerts, and the circulation of books, increased and developed new tastes in the people. In the course of these changes, — which undoubtedly, to some undefined extent, may be called progress, — the people began to make improvements in their meeting-houses, "Our church edifices ought to be as neat and inviting as our own homes," was the unanswerable argument for the improvement of church architecture and furniture. The changes in the tastes and manners of the people did not stop at the building and furnishing of the meeting- houses. In the days of log-cabins and clapboard-roofs and puncheon-floors, any earnest and fervid preacher, who was a godly man, was listened to with patient interest, * The period when such a state of things prevailed is not as remote as many of our readers may suppose. Tbe writer has been preachiug not quite twenty- five years, but he has quite often spoken in such places, except that he does not recall a floorless house. Until since the introduction of coal-oil lamps, (about twenty years ago), it was no uncommon experience to preach where there were two candles burning in a dismal way, only sufficient "to make the darkness visible," and perhaps significant of the deficiency of spiritual light radiated from the youngster who stood by the candles and shot his sentences over their flickering tops into the darkness beyond. In those days the time for night meetings was announced as "'early eaudle-ligiuing." 258 THE LIFE AND TIMES OF regardless of ungrammatical language and uncouth ges- tures. But the refinements of social life, and the culture coining from schools, lectures, concerts and general read- ing, made awkward pulpit manners intolerable. The people began to demand a cultivated ministry, and to despise the unstudied efforts of their *' elders." This was no inconsiderable influence in the change from " overseers and evangelists," to ''pastors," elsewhere described. During this period of transformation, there was a com- plete revolution in another respect, which laid the founda- tion for a disagreement among the Disciples that is pro- bably the most irreconcilable of any that has yet arisen. The improvement in the general intelligence, of course, awakened a more general interest in music. One of the first things that attracted attention, when good music was brought within the knowledge and reach of the people, was the great defect of the singing in the churches. An effort at improvement, heretofore described, was made and sanctioned by everybody. But soon the invention of the cabinet organ, a cheap, yet almost perfect musical instrument, and its introduction into almost every family in the land, resulted in the rearing of a generation who are unaccustomed to sing without an instrumental accom- paniment. These young people soon began to clamor for the privilege of taking their instruments with them into the Sunday-school and the church. These changes raised in the churches three questions about ' ' Expediency and Progress : 1st. All agreed that a certain degree of improvement in the building and furnishing of meeting-houses was right or M expedient." But the question was, how far may churches go in this matter without becoming extrava- ELDEU BENJAMIN FRANKLIN. 259 gant? How shall we distinguish that which is done for comfort, convenience, and in good taste, from that which is done to cater to " the pride of life?" No one has ever been able to fix any standard opon this subject. " Com- fort," " convenience," and " good taste," are relative and shifting terms, like "orthodox" and "evangelical." The editor of the American Christian Review cried out at the extravagance of the Central Christian Church in Cincinnati, which cost one hundred and fifty thousand dollars, so as to bring down upon it the condemnation of thousands of people. He was worshipping at the time, when at home, in a neat little brick house, costing, with its furniture and appointments, about eight thousand dol- lars, and feeling quite at home in it. But a preaching brother, coming in one night from the country, looked at the carpeted floor, the carvings at the ends of the benches, the upholstering of the pulpit, all illuminated with a splendid gas-light, and then, with a doubtful shake of the head, remarked : " This is too fine for me. I don't feel at home here." Although it is impossible to fix upon any limit to expen- ditures made in the name of necessary improvements, yet it is generally conceded that there is such a limit. It is not easy to define the point at which firmness changes to stubbornness. But the two are usually very clearly dis- tinguished. As long as a man, under temptation, adheres to what the people believe to be right, he is called firm ; but when they think he is in the wrong, he is called stub- born. In like manner the standard of comparison by which a man distinguishes what is really necessary from that which is for mere show, is very likely to be his own notion. And the notions of people are usually formed by their surroundings. Those who have always beeu 260 THE LIFE AND TIMES OF accustomed to a meeting-house built at the least possible expense, are apt to take alarm at the slightest possible display in architectural finish or church furnishing. A carpet, cushioned chairs or sofas in the pulpit, a baptis- tery, and many other such things, have often been accepted as decided evidences of a worldly mind or of ungodliness. It is beyond question that many people wjo profess to follow the meek and lowly Jesus of Nazareth who became the M man of sorrows and acquainted with grief," who was accused of being " the friend of publicans and sin- ners," and who could be approached with confidence by the lowliest people in Judah, build and furnish their meet- ing houses in such a way that they will be forbidden ground to poor people. Benjamin Franklin was a man of the people, and any- thing in the manners or habits of the people compris- ing the membership of the churches that savored of exclusiveness, met his unhesitating and unqualified con- demnation. His tongue and his pen were fluent and untiring in the effort to restrain any tendency to mere display of finery. He took no especial interest in fine church edifices and their furniture, yet made no war upon them, unless he saw them coupled with a worldly pride which courted the rich and frowned upon the poor. He was indifferent to mere formalities in social life, and in religion regarded them as certain evidence of a worldly mind and a time-serving spirit. 2d. How far is it right to consider the public sentiment and feeling as to pulpit decorum? Shall the ministry be just what public opinion demands it to be? Stated in this form, there are none to affirm. Yet, there are those among the Disciples who are offended seriously if the maimers of their ministers are not i4 up to the spirit of ihe ELDER BENJAMIN FRANKLIN. 261 times.' ' Denominationalism has established certain usages indicative (or at least in the public mind supposed to be indicative) of a fraternal feeling between the members of different churches. These usages demand that denomina- tional feelings and convictions be laid aside in social life and often in public worship. The minister must preach a broad, catholic Christianity that will be offensive to nobody — that will know no denominational boundaries. Inter- change of pulpits, communions of sects, ministerial con- vocations, etc., are involved in this discussion. Here, again, the difference is not clearly defined. It will not do to say that any were opposed to culture and refinement in ministers — that, other things being equal, they preferred a minister of awkward gestures and un- grammatical sentences ; nor, can it be said on the other hand, that others are ready to sacrifice the truth for the sake of literary culture. Yet, such accusations and counter-accusations were often brought by the contending parties; and sometimes, in the heat of excited criticisms, parties implied such views. The discussion of this sub- ject was, for the most part, in the form of criticisms upon the "clerical manners " of some ministers, and their defence by the personal friends of those ministers. It did not become the occasion of any general strife among the Disciples, but often affected them badly. An earnest and intelligent preacher, of good literary acquirements, and who was not too " careful of his cloth," was accepta- ble everywhere. But many who, while intelligent in the Bible, were deficient in literary culture, were refused audience in towns and cities, and, feeling themselves slighted, took up the discussion as a matter of personal grievance. There were yet others of this latter class, who, with a keenness of discernment which served them 262 THE LIFE AND TIMES OF well in the absence of literary culture, avoided places where their imperfections would be noticed and lead to adverse criticism. Such a state of the case exists in all churches, and doubtless will continue until the end of the world. 3d. Is it expedient, or right, to form singing-choirs and use instruments of music in the worship? On this ques- tion the views of parties are clearly defined. Unhappily for the cause of truth, the work of the historian is far easier than that of religious teachers and guides. It is quite an easy task for us to state the views held by differ- ent parties in this controversy, but it seems next to impossible for those who have the oversight of churches to prevent a contest which is sure to involve a great deal of strife and ill-feeling. A choir of singers who would sit in the midst of the con- gregation and generally sing such familiar hymns and tunes that all the congregation who choose to do so could sing © © © with them, was seldom, if ever, considered objectionable. But whenever a choir grew exclusive, by appropriating a corner or a gallery to themselves, and by the constant use of new and difficult music, thus destroying congregational singing, it at once became the source of strife. And, in such a case, the singers were quite likely to be more en- gaged with the quality of their music than with the spirit of worship. A very general neglect of the singing by older persons, leaving it exclusively to the caprice of the young, has had much to do in opening the way for the strife that has so seriously disturbed the peace of so many of the churches. On the question of instrumental music in the worship, there was a division as to whether it was a question of ex- pediency. Many held that the use of a musical instrument ELDER BENJAMIN FRANKLIN. 263 was an intolerable addition to the worship. God has given the items or parts of the worship in a perfect reve- lation, and did not enumerate instrumental music as one of them. Its introduction, therefore, was an attempt to improve upon what God has made perfect. It was insisted that God would not accept this as worship at all, because he did not command it to be done. Those who held this view made it a matter of conscience, and refused to worship where an organ or other musical instrument was used. Some moved their membership on account of it, and some staid at home and worshiped nowhere rather than worship where a musical instrument was used. In a few instances men made churches of their own families and kept the or- dinances in their own houses. Those who discussed it as a question of expediency were by no means agreed among themselves. Some who saw no sin in instrumental music, if used in a proper manner, held that it was a thing so liable to be abused as to be a dangerous expedient. It might not necessarily be a cor- ruption of the worship such as to render it unacceptable to God. Yet it was so liable to become a cause of strife, to choke off congregational singing, and to introduce irre- ligious persons among the worshipers, that it was not wise to employ any instruments of music. The furore which spread all over the country soon silenced all such objections as these, and musical instruments were very rapidly intro- duced into the churches. Anything regarded as a mere expedient can be submit- ted to in the hope that observation and experience will, in course of time, correct the evil there is in it. So those who objected to instrumental music on the ground that it was of no real advantage to singers, and liable tobe used in such a way as to do mischief, retained their places in 264 The liee and times of the church after the organ was introduced and made but little opposition to it. But those who looked upon it as au added item in the worship could no more endure its presence than they could agree to the sprinkling of infants for baptism. Such persons immediately left the church when an organ was introduced, going to meeting where there was none, or staying at home if no such place was within their reach. Mr. Franklin took this decided stand against the use of musical instruments in the worship, and refused to preach or to worship where there was one unless it could be si- lenced during his stay. On one occasion he found a con- gregation led in singing by a flute. He endured it for two or three evenings, but finally, on announcing a future meeting, urged the presence of more singers, and added : "Hereafter we will dispense with the whistle." Mr. Franklin's youngest son had quite a talent for mu- sic, and while a mere youth became an accomplished per- former on the piano and organ. He was at the time thinking of making music his profession, and upon the in- quiry how he might get at the work so as to make it prof- itable. Some one suggested that a good plan would be to go along with his father and sell musical instruments. He was sufficiently interested to repeat the suggestion to his father. Mr. Franklin listened patiently till all the points of the case were before him, and then said, "And shan't we take a monkey along, too?" The shape in which these matters came before the pub- lic was such that the advocates of the changes involved in them, regarded them as an advance required by the spirit of the times. Progress in science, art, literature and commerce demanded progress in religion. These were matters left to the discretion of the Disciples, and ELDER BENJAMIN FRANKLIN. 265 when they found that public opinion or the usages of so- ciety required changes in these respects, they were at liberty to make them. And it was further claimed that a church which should refuse to heed these demands could not succeed with the people. The old-fashioned and cheap meeting houses, with their uncarpeted floors and uncushioned benches, did well enough for the pioneers who lived in log houses. The uncultivated preacher did well enough for people who had no schools and no books but the Bible. The old style of singing, in which males and females all joined with imperfect melody in singing the leading part in a piece of music, did well enough for people who had no musical education. But the people of our day are well-to-do people, who have all the conveni- ences aud the manners of refined society, and cannot en- joy a meeting in a house which does not comport with their style of living at home. Our people are an edu- cated people, and he who would edify them in public dis- course must be a man of liberal education and refined manners. Our people are skilled in music, and they can- not join with true devotion in a song which violates all the rules of musical harmony. They require a band of cultivated singers, whose voices are to be supported by good instruments under the hands of skillful players.* Changing our customs as the times change, and keeping * The cabinet organ for " the little churches round the corner," and the deep toned pipe organ for the church of the grand people on the leading ave- nue, have been the fashion for some years. But as we write the fash- ion is changing. The choir in one of the tine churches in New York sits in the mid'st of the congregation, and the music is led by a cornet, which leads the soprano. The elite in many of the towns and cities are weary of the or- gan tones, which, on the whole, are getting too common, and are anxious for a change. Many churches have already followed the metropolitan example. The cornet-player is " the coming man," who is to supersede the Misses heretofore known as " organists." 266 THE LIFE AND TIMES OF FKANKLIN. up with the manners of the age, was called " progress " by those who made a point of it. On the other hand, it was urged that we are not to be formed by the times in which we live, as that would be " conforming to the world,*; But we are to be above the times and are to use our influence in elevating mankind. It was held that " progression " is a misnomer — that these changes are a " retrogression." We should ever, in all these matters, keep in view the question of right. What is right? What is according to the will of God? These are the questions for Christians. They should never concern themselves about the manners of the aire. It was insisted that we should be more godly and of more real service to mankind, to follow exclusively the dictates of reason enlightened by the word of God, wholly re- gardless of " the demands of the age." We cannot yield to the usages of society at all without contamination. The " demands of the age " are usually wrong, and rather to be resisted than consulted as a guide. As usual in such cases, the discussion went on all the more furious, if possible, from the fact that the points of difference were not always clearly defined, Epithet and invective often superseded argument. The charge of " old fogyism " was met by the counter charge of sur- rendering to the " lust of the flesh, the lust of the eye, and the pride of life." The periodical literature was filled to overflowing with controversial articles on these subjects, until readers sickened of the discussion and de- manded a cessation of hostilities. Editors were com- pelled to close their columns against it. CHAPTER XIV. IN January, 1856, Benjamin Franklin issued the first number of a double-columned, thirty-two paged monthly, entitled, The American Christian Review. We are not advised as to the circumstance which suggested this name for the new periodical. A monthly was issued from Franklin College, Tennesse, for several years under the management of Talbert Fanning, and called The Chris- tian Review. This was, during its existence, one of Mr. Franklin's favorite exchanges. Whatever may have sug- gested the title, the periodical at the outset took a char- acter corresponding to its name. For twenty-two years it continued to be a review of Christianity in America, and especially of the current status of the Reformation. The repeated changes from the time that Mr. Franklin bought out Alexander Hall's Gospd Proclamation, were calculated to impress his friends with the idea that he was somewhat fickle in his business plans and purposes. The circumstances already related will suggest to the reader that these changes were matters beyond the editor's con- trol. He succeeded uniformly, and pursued an undevi- ating course when his periodicals were wholly under his own control. An intimation of the surroundings, during the half dozen years in which so many changes occurred, is found in the " Introductory Address " to the first volume of the Review. He says : " In looking over our history for the last six years, the reader may conclude we are addicted to change, and that our operations are not as reliable as could be wished. At 2ti8 THE LIFE AND TOiES OP least an apparent ground has been given for such a con- clusion, in the several different arrangements we have passed through. But such is not the fact; and these changes have been caused by means beyond our control, and that cannot be fully explained nor understood till all the works of the children of men shall be fully spread out in the last judgment. "This work is fully under our own control, and if it does not proceed with regularity, firmness and stability, the responsibility is ours. We are laboring under no dis- affection from any of our former arrangements, have no ill or unkind feeling toward any with whom we have been associated, nor any in the whole kingdom of God ; nor would we, for any consideration, lay a stumbling-block in any man's way." Proceeding, as was his wont, to give an outline of his plan and purpose for the future, he said : " We trust we are now in a safe, reliable and perma- nent business, and that our way will be clear for an ex- tended system of operations, and by the Divine blessing, we hope to achieve great good. We have passed through some transmutations, and much of the perplexities inci- dent to an imperfect state, but we have found the cause of Christ the same, and our attachment to it only becomes more ardent as we grow older and see more of the world, and realize more of the necessity of such a gracious sys- tem for the children of men. "In entering the editorial field again, we wish the friendship, the fellowship and the co-operation of all those great and good brethren of the same calling. We enter the list, not as a competitor or rival of any of them, but a co- ELDER BENJAMIN FRANKLIN. 269 operator with them in the same great work, and we wish them all possible success. There is not the least danger of our circulating too many publications, any more than of our sending out too many preachers : the more preach- ers and papers the better, if they are the right kind. Our magazine, then, enters the list as the advocate of the Bible, of Christianity, of righteousness, peace and good will among men." The Review was hailed with a welcome that at once de- monstrated how fast a hold the editor had taken on the hearts of thousands of people. Butler K. Smith, who wielded " the pen of a ready writer," and who had often sent communications to the Reformer, on receipt of the first number of the new periodical, wrote to the editor: *' I wish to give you a formal congratulation upon your re- sumption of the tripod, as editor of a monthly magazine of such respectable appearance as the specimen before me, and all under your own control. May your most san- guine hopes be more than realized, and may your Review attain a popularity only equalled by its usefulness. * * You have certainly assumed the right ground in your introductory address — that of good will to all and rival to none. And if you do not succeed in getting a favorable notice and cordial welcome by the corps editor- ial of our brotherhood, it will be an exhibition of illiber- ally on their part, that will eventually find its own end in the great heart of the brotherhood." At the time of starting the Review, the leaven which has so thoroughly leavened the whole lump of the Refor- mation, was at work, and its presence was most distinctly recognized by the editor. But he was not the only one who saw tribulation and disaster around him and before him. The periodical literature of that day was filled in 270 THE LIFE AND TIMES OF part with articles entitled, "The Decline of Churches, " M Causes of our Failure," M Signs of the Times," " Cure for our Downward Tendency," etc. Mr. Franklin had, for some months preceding August, 1855, been dividing his time as a preacher between the church on Clinton street in Cincinnati, and that of Cov- ington, Ky. These churches had been exceedingly kind to him and his family in a dreadful affliction which fell upon them in the spring of that year. His second son, James, then grown to manhood, was following the calling of a brick-mason and plasterer. In April he fell sick ; and the physician at first said he had billions fever. The en- tire family, fearing no danger, passed and repassed to his room, and waited upon him as occasion required. The eldest son, then married and residing in Western Indiana, chanced to be on a visit, and spent two nights and a day with his brother. On the next morning the physician declared his suspicion that it was a case of small-pox. A short time made it manifest that he was correct. It proved to be as severe an attack of that dreadful disease as any one can have and survive. Having no thought of danger, the entire family had been exposed to it. For- tunately for them, the parents and all the other children, save the youngest, had been successfully vaccinated. None of these were seriously sick — all escaping with a slight varioloid. The babe, already prostrated by the cholera infantum, took the small-pox and died. The family were cut off from society, and Mr. Franklin from his preaching, for six weeks. Joseph returned to his home in Indiana, and, falling s i c k at the anticipated time, gave notice to the people of the village of the danger, and, although he was sick but forty-eight hours, the alarm of the villagers was so great that he was compelled ELDER BENJAMIN FRANKLIN. 271 to keep his room near two weeks. James recovered after many weeks of dreadful suffering, and has since been a vigorous and healthly man. On the first of August, Mr. Franklin, having read many of the articles on the state of the cause, above re- ferred to, determined to ask leave of absence from his preaching-places, that he might " look out through the country and see the shape of things." The request was granted, and he traveled nearly three months, returning home in good time to make the necessary preparations for starting the American Christian Review. The part- ing with the Covington church was as tender and affect- ing as if it had been final. In his account of the matter in the Review, Mr. Franklin said : " By the request of one of the elders, the brethren sang a parting hymn, during which the members, with much Christian affection, extended to us the parting hand, ex- pressive of their kind regard for us and anxiety for our success in turning men to God. We owe our brethren in Covington, and many other brethren, a large debt of grat- itude, not only for their usual kindness and liberality, but for their free-will offering in our behalf, during forty days while our family was kept in awe and affliction with that loathsome disease called small-pox. In the place of stop- ping our support when we could no longer fill our place, as has been the case in some instances when preaching brethren have failed through affliction to fill engagements, these brethren contributed our regular support, and added an extra contribution of some forty dollars." His purpose, as he said on asking leave of absence, was " to look abroad and see the shape of things." His first visit was to Rush county, Indiana, where he met many acquaintances and personal friends, including his 272 THE LIFE AND TIMES OF mother and his brothers, Daniel and David Franklin. Among many others were two pioneers of the Reforma- tion, whose presence at the meeting afforded Mr. Franklin the occasion to say in his account of the trip : "In the course of the meeting, elders Peter Miles and Jacob Danbenspeck were some portion of the time present. These are old preachers and true, who contended for the faith long and hard, without any earthly remuneration, when the bretheren were few and poor. The blessing of heaven has attended them. The cause they maintained has, in their section of the country, gained the victory, and now has more influence than all sectarian parties com- bined. They are both abundantly supplied with the good things of this life, and for years past have given liberally to the support of those wholly devoted to the ministry of the Word. The churches never should forget their in- debtedness to such men, nor should young members be- come too proud to hear and encourage them. We make not this observation for these men alone, but for many more who stand in a similar attitude, only not so well provided for temporally. Old men are neglected. That wise adage, 'Old men for counsel, but young men for war,' has gone out of date. It is too far behind the times for 'Young America,' for 'this age of progression and improve- ment.' Aged men, such as God, under all dispensations, has required his people to honor and respect, are now sneered at as 'common,' 'old-fashioned,' 'fogies,' that may do to speak 'in the country,' but not for towns and cities ! Young and vain men are flattered and inflated with con- ceit, if not real foppery and dandyism encouraged." But in all such cases, the ruin of the cause, and frequently both the ruin of the old preacher and the young is wrought. Several cases within our horizon fui'uUh sad comments, ELDER BENJAMIN FRANKLIN. 273 demonstrative of all this. Our aged preachers must re- ceive the respect, esteem and consideration due them. They must be treated with deference, and their counsels must be regarded and have their due weight. It is con- trary both to reason and revelation that the younger should rule the elder. Young men, however, must be encour- aged, their way opened for usefulness and improvement, and proper consideration given to their efforts. All pos- sible care should be taken to improve young brethern who are making efforts to preach, to make an open door for them, and make them useful. But there is both a rational and a scriptural place for both the elder and the younger, that both be encouraged, sustained, and duly honored, and the cause saved from scandal." What is the "rational and scriptural place for both the elder and the younger, " is a matter not at all easily adjusted by authoritative rules. If the youth are carefully taught to respect and venerate the aged, as the Scriptures require that they should, there will be but little trouble with re- spect to the older preachers. In the great contest between "liberalism" and "conservatism' ' there has been a ten- dency to extremes always. When the Disciples fell into disagreement on the subject of the ministry, this tendency was constantly manifested. Liberalists, (or "progres- sives," as they were generally called) , held that the "spirit of the age" demanded a more cultivated ministry. But this "culture" did not refer so much to the knowledge of the Bible and of human nature, which are the great essen- tials of success in the ministry, as to the knowledge of letters. It often happened that, in their anxiety for liter- ary culture, the more important parts of the minister's training were not noted with sufficient care. Older preach- ers, who by years of success in the ministry had demon- 13 274 THE LIFE AND TIMES OF strated their ability, were elbowed to make room for young men of whom nothing was known but that they had more literary and social polish. Young ministers were often flattered and caressed until their heads were turned with self-conceit and they could never thereafter be profited by their experiences. This extreme brought the "progres- sives" into contempt as a worldly-minded class of people, who were indifferent to soundness in the faith. The conservatives, on the other hand, (often sneeringly called "old fogies"), sometimes made such a defense of the uneducated ministers as implied an entire indifference to the matter of literary culture. They seemed, at times, to fear. the soundness in the faith of any man, and espec- ially of any young man, who was above the average in lit- erary culture. It is safe to say that neither party fairly represented the other, and yet that each gave the other some ground for the misrepresentation. And it is true, also, as before stated on these pages, that the line of sep- aration between the parties was never very clearly marked. Local surroundings and prejudices modified the contest in most of the churches. As the thoughts of the people turned from the itinera- ting "evangelist' ' to the settled "pastor," there came a decided decline of the evangelical spirit in the ministry. The situation and the remedy were appreciated by Benja- min Franklin, and he was not slow in sounding the trum- pet in tones of warning, nor did he fail to act in accord- ance with his own view of the case. He was by no means indifferent to the "oversight of the churches' ' by men who were "apt to teach," but he regarded the plea for the "pastorate" as a plea for an unscriptural thing. In the Review for February, 1856, we find an editorial on "Evan- gelizing," from which we make the following extract; ELDER BENJAMIN FRANKLIN. 275 " If we are not sadly mistaken, here is where the atten- tion of the brotherhood needs directing now. It is no mutter how many schemes the brethren engage in, nor how good their object, if they neglect evangelizing, the cause will fail. In every city, town, village and neigh- borhood where evangelical labors are not enjoyed, the cause is languishing and suffering. The attention of the evangelists has been divided and distracted by unavailing and useless schemes, to the neglect of the great evangeli- cal work. Schemes of organization have been commented upon, until the brethren have become sickened, and they turn from the subject at the first sight of the caption of an article treating upon it, feeling conscious that it will not afford relief. Long theories upon officers and their qualifications, and fine descriptions of the details of the pastorate appear in the prints ; but the churches fall soundly asleep under their fine theories. If we intend to save the cause, we, as evangelists of Christ, have some- thing more to do than to seek good places, ease and earthly comfort. The Lord did not intend Evangelists to open an office, and sit clown in it and wait for sinners to come to them to be converted. But he intended the living preacher to go to sinners, and with the living voice preach to them the word of the living God. The command is to go, go and keep going, while God shall give us life ; go, believing in God, with a strong faith — trusting in the Lord for a support now, and eternal glory in the world to come. «' A little preaching on Lord's day will not do the work. The Word should be preached every day and every night as far as possible. We cannot confine our labors to cities, towns and villages, expecting preaching to be brought to us, as work to a tailor, hatter, or shoemaker ; but we must go out into the country, among the people, and be 276 THE LIFE AND TIMES OF one of them, as messengers sent from God to take them to Heaven. We are not to confine ourselves to the fine meeting-houses ; but, when we can do no better, go to the court-house, the town or city hall, the old seminary, the school-house, or the private dwelling, and preach to the people. We must not wait for the large assembly, but preach to the few, the small, humble and unpromising congregation. We must not merely pretend to preach, while we are only complaining of them and telling how bad they are, whining over them and murmuring, showing contempt for them and for all their arrangements, but preach to them in the name of the Lord, remembering that in every form we see there is a living spirit, upon which Jesus looked when he died, and which is worth more than the great globe on which he walks. No matter how lowly, how humble, how poor and uncomely all their temporal arrangements, you will find on acquaintance some who will love the Lord, turn from their sins, and become jewels in the Lord's, and also in the preacher's crown of rejoicing. ,, As soon as his engage ment with the churches above referred to expired, Mr. Franklin entered the work of a traveling evangelist, to which he always inclined, and to which he thereafter gave his whole time, except when occasionally interrupted by the sickness of himself or of some of his family, until he died. The year 1856 was one of the most agreeable and profitable of his whole life. The Review was a success in every way. The subscrip- tion reached nearly three thousand that year, and a noble corps of contributors gave their liberal and hearty aid toward filling its columns with interesting and useful mat- ter. In an editorial for the December number, he said : " This year we have performed more labor than we have ELDER BENJAMIN FRANKLIN. 277 in any previous year of our life, have had better success, everything considered, both in the pulpit and with the pen. It has also been our happiest year; all has gone truly well with us. We have issued four thousand copies of the Review, have put about three thousand copies into circulation, and the balance are going every day. We have put many thousands of tracts also into circulation — more, so far as we know, than have ever been put into circulation among the brethren in one year before, and have preached more than a sermon for each day of the year." It was during this year that the tract, entitled, " Sin- cerity Seeking the Way to Heaven, " was issued. It has had the largest circulation of any tract or book ever writ- ten among the Disciples, and is still in demand. The tract is based on the history of a young man in Cincin- nati, whose case came to Mr. Franklin's notice while preaching in the Clinton Street Church. Some incidents were added by the author, for the purpose of illustrating points that may come before any one in the progress of such an inquiry, but with these exceptions, the entire tract is literally a history. On the occasion of a second trip to Indiana, about this time, Mr. Franklin met a parson whose history will be entertaining to the readers of this volume, and of whom the editorial account of the meeting says : "Here, too, we met the venerable and beloved Elijah Martindale,* who was present and preached on the night when we confessed the Redeemer and Saviour of the * We had intended to give a sketch of this pioneer preacher amid other sim- ilar sketches in the former part of this work, but we failed to obtain the materials until we had put those sketches into the hands of the printer. It will not, however, be seriously out of place here. 278 THE LIFE AND TIMES OF world. He has lived to see the cause — then new in that country and with but few friends — well-established and strongly defended. He preached many years with very little pecuniary reward, but with great success, supported a large family, and is now comfortably situated in tempo- ralities, and universally beloved. We believe, too, that almost, if not quite, all his children are in the faith, and one son in the ministry." Elijah Martindale was born in South Carolina, Novem- ber 10, 1793. II is parents moved first into Ohio, and then, in 1811, into Wayne county, Indiana. His parents were zealous members of the Baptist Church. He mar- ried a woman who was a member of the Christian Con- nection, or " Newlight" Church. Shortly before he was married he began to have that dreadful " experience of grace" characteristic of Calvinistic Baptists of that day. After Ions: waiting- and asronv he bejmn to pursuade him- self that he had been converted. But he had two troubles about joining the church. His parents were Baptists, his wife and her friends were Christians, and most of his other near friends were Methodists. To join either one would oifend the others. Fie wished to be bap- tized, but could find none to baptize him unless he would present himself regularly for membership in the church. He would have joined the Baptist Church, only he "could not indorse the covenant." He finally presented himself publicly to a Seventh Day Baptist preacher who chanced to be holding a meeting in the neighborhood, and asked to be baptized. His " experience,' ' as related in the manuscript before us, was a very good sermon on the 44 Ancient Gospel," but was accepted and he was bap- tized. Full of zeal for the salvation of men, he began at once to exhort, laboring promiscuously among the Bap- ELDER BENJAMIN FRANKLIN. 279 tists, Methodists, Christians, and United Brethren, all of whom gladly welcomed his presence among them. While thus without any church relation, he was one day on the road to an appointment in company with a United Brethren preacher, named William Stubbs, to whom he propounded the following question: " Brother Stubbs, were not the persons whom the Apostles commanded to be baptized about the same that we call mourners?" The answer came hesitatingly : tk It looks a good deal like it ; but it would not do for a rule with us ; we should get too many bad members in the church." After much deliberation and many earnest prayers he took membership in the Christian Connection, among whom he continued and preached for about ten years. Among these people he preached, as did all of them, faith, repentance, and prayer, as the terms of pardon for the sinner. But he and others were always troubled by the fact that many persons, giving every possible evi- dence of genuine faith and repentance, and who prayed publicly, were still unpardoned. "About the year 1830," says he in the autobiographical sketch from which we are condensing, ** I commenced preaching faith, repentance, prayer, and baptism, all connected, as so many links in the chain of the divine arrangement of pardon as taught by Christ and the Apostles. I was soon nicknamed a 1 Campbellite,' and many of my old brethren with whom I had long lived in love and fellowship, began to turn the cold shoulder and to close their meeting houses, just as other sects had treated us before. Poor weak mortals we are ! " In 1832, Mr. Marti ndale moved with his family into Henry county, and settled on Flatrock, not far from New- castle. Here he remained for some time the only preacher 280 THE LIFE AND TIMES OF of the Reformation in the county. He was the founder of the Church of Christ, on Little Blue River, Henry county. On the night of his first visit to the place, ac- companied by John Plummer, another preacher, and while they were preaching, some " rude fellows of the baser sort shaved the hair from their horses' necks and tails. After the church was formed, one of its members started a distillery. A farm owned by the church was rented for a share in the crop. The distiller bought the grain and the church took the money to pay for preaching ! Mr. Martindale protested, and to show his disapprobation went to a temperance meeting and signed the pledge. The church then sent a committee to rebuke him and try to win him from the error of his ways. The church lan- guished a long time thereafter, but finally rallied and now is as squarely opposed to the liquor traffic and liquor drinking as any church in the country. He made occassional visits to the settlements on Deer creek, and co-operated with Samuel Rogers, whose work there is already familiar to our readers. Of these visits he says : " Those were happy days. I love to think upon them yet. One night we had a meeting at the house of brother Joseph Robbins. Brother Rogers set me forward to preach. I read as a foundation, Isa., eh. lv., vs. 10, 11. I dwelt on the power of the word of God. At the end of my discourse I made a draft on the faith of the un- professors present. Benjamin and Daniel Franklin, then young men, the latter not married, walked forward and gave me their hands. We took their confessions, and by the light of lanterns and torches we went to the water, where brother Rogers buried them with their Saviour in baptism the same hour of the night." Many Disciples in Eastern Indiana can recall the ven- ELDER BENJAMIN ERANKUN. 281 erable form, the long hair and beard as white as snow, the voice tremulous With age, as he stood before us and uitered his earnest exhortations. Only a few can recall him as in the vigor of his manhood he went to and fro, warning sinners and comforting saints, a very Barnabas in his hortatory power. The many of his contemporaries have gone over the river, and he and they together await the summons of the great day. The American Christian Review, monthly, was pub- lished in pamphlet form throughout the years 1856-57. The success was as great as ever attended the editor in any of his publications. The leading men of the Reform- ation rallied to his support very generally. Contributors increased, until, as the editor of the little monthly Reformer said, he began to feel the want of " elbow- room." His friends could not all be heard through so small a paper, and complained, which occasioned the edi- tor to meditate upon enlargement. But, although so generally encouraged by his surroundings, there were elements in existence and forces at work laying the foundation for an opposition as determined and bitter as ever any man met and overcame. The tremendous political revolution which ended in the great civil war in the United States and the over- throw of the institution of slavery, is familiar to the reader. The dissolution of the old Whig party and the organization of the Republican in its place may be re- garded as the time when the American people were gen- erally enlisted in the terrible conflict. An anti-slavery agitation had existed long before that, and the strife had been in progress a long time in many of the denomina- tions, several having divided into Northern and Southern branches. But the question had never been a disturbing 282 THE LIFE AND TIMES OF element among the Disciples. Anti-slavery men were generally looked upon as fanatics and disturbers of the peace. An "Address of the American Christian Bible Society f* D. S. Burnet, president, and James Challen, secretary, published in January, 1847, disclaimed " all negative or affirmative action upon, or interference with, any of the sectional and State questions, which have de- ranged the operations of other large and popular associa- tions of the same kind/ 7 since it would make the Society " a party to the unhappy and unprofitable controversies which have divided their benevolent institutions into north and south." The Genius of Christianity objected to this as " a one-sided neutrality," and compared it to Alexander Campbell's articles entitled " Our Position to American Slavery,' 7 affirming at the same time that Mr. Campbell " declared himself neither an advocate nor an apologist for slavery, but complimented slaveholders for their piety, and hurled his deadly arrows at the opponents of that baneful system !" The whole body of the Disciples, with only here and there an exception, down to the time of the organization of the Republican party, were agreed that it was a ques- tion of politics and not of religion. The difference between Benjamin Franklin and most of those who, from 1856 to 1865, so sharply criticized his course, was, that he ad- hered to his convictions when doing so threatened the complete ruin of his temporal prospects, while with them a convenient and timely change of opinion placed them on the popular side in the great conflict. Mr. Franklin did not evade the responsibility of taking a position when the crisis came. In the second number of the Review, monthly, he held as follows : "Jesus Christ and his apostles never mnde an} r direct attacks upon the mere relations of master and servant. ELDER BENJAMIN FRANKLIN. 283 " The existence of the relation of master and servant was permitted among the primitive Disciples, and in the church. " Both masters and servants entered by the same door into the primitive church, and were members of it.'' This was submitted in answer to the question, " Where is the Safe Ground?" These populations, with the fol- lowing concluding paragraph, now that a day for calmer reflection on the course then pursued by men has come, may serve to set his position fully before the reader : ''In conclusion, we remark, to all whom it may con- cern, that if the evils resulting from slavery as a system, or institution, were worse than the most horrific picture ever drawn by the most oyer-heated anti-slavery man, or worse than they really are, Christianity is no more charge- able with them, than it is for the oppression of the poor in Cincinnati, Philadelphia or New York — for it is a worldly and human institution, not founded by the Author of Christianity. It is no result, or emanation from Christianity, but stands upon the same footing as the civil governments in the world when Christianity came into it. If men who have slaves abuse them, Christianity is not responsible for that either, — for it, with all the weight of authority, forbids such abuse; and such men, if in the church, are accountable to the church and to the Lord for their individual conduct. Christianity has bettered the condition of all, both bound and free, in all nations, in all countries, and in all ages, wherever it has gone, preparing all for a better world, when they shall pass beyond the imperfect civil institutions of this life. In one word, having been born, brought up, and having lived in a free State, without ever having any interest in a slave, and intending never to have any, we have uo commission 284 THE LIFE AND TIMES OF from Jesns Christ to upturn the civil institutions of slave States, whether good or bad, much less authority for making the Church, of God a political engine for such a purpose.' ' In his prospectus announcing the Review he had prom- ised that " the editor will ride no hobbies, countenance no one-ideaism, and his pages shall be used for no such purpose." Of the publication of this sentence he had occasion within a few months to say: "We have never penned a little sentence that has occasioned so much un- easiness, called forth so many letters, and brought down upon our head such unmerciful strictures." In response to " an elderly brother, well-beloved, and whose intentions were good," and who demanded to know what he meant by " one-ideaism," the editor wrote : "It is to be carried away with one idea. The idea may be a good one or it may not ; but one-ideaism is giving an undue importance to an idea. A man addicted to one-ideaism can no more cover it than can a leopard change his spots. U he attempts to pray, he will com- mence with something else as a stepping-stone, regularly and unmistakably paving his way to his favorite idea. When it is put forth, and he is delivered of it, he is re- lieved for the time being, especially if he finds that some one is annoyed by it. If you call on him for an exhorta- tion, a sermon, or if he writes, he may wind round and round, trace backward and forward, but it will, in spite of himself, in all his efforts to conceal it, be manifest to all, that he takes no interest in all he is saying, only as it sub- serves his purpose, in paving the way to the one idea, the centre around which the whole man revolves, and to which his whole existence is, for the time being, subser- vient. If that one idea is not dragged in, the man is not ELDER BENJAMIN FRANKLIN. 285 relieved, bis burden is still upon his soul, and he is in travail waiting to be delivered. "You will see this class of men at conventions and meetings, both political and religious, without the most distant idea of promoting the objects of the convention or meeting, and with no higher aim than introducing their idea to notice, making the meeting an engine, and men met under other obligations, and with the ostensible object of the meeting fully known to them, instruments to carry the pet idea on the high road to fortune." He declared in the same response that in his remarks he was " not confined to any one class of hobbyists and one- ideaists, but to all classes." Still, a majority of the north- ern people were so full of the one idea of the political, moral, and religious sinfulness of slavery, that they very generally understood his " remarks" to refer to the dis- cussion of that subject in his periodical. And not only so, but many of the most ultra persistently construed him as leaning very much toward the advocates of slavery, while others did not scruple to declare that his course was dictated by a large subscription to his periodical from the South. This latter assertion was in willful ignorance of the fact, perfectly understood by Mr. Franklin himself, that his financial interest at the time lay in the conciliation of his brethren in the North. He lost, as he knew before announcing his position that he would, more subscribers in the North than he gained in the South. But when his mind was fixed in a conviction on a matter of principle he never stopped to couut the numbers on this side or that, nor to ninke an estimate of the dollars and cents involved in the course he might pursue. Benjamin Franklin was not a pro-slavery man. His friends in the South, as we shall presently find occasion \ 286 THE LIFE AND TIMES OF to show, did not so regard him. He never made, nor did his friends ever expect him to make, any "apology" for slavery. He was simply fixed in the belief, common to nine-tenths of the leading men of the Reformation prior to the organization of the Republican party, that it was purely a question of politics, and not of religion. Un- shaken by the political upheaval of the times, he stood by his conviction entertained many years before the fiery trial which, in the Providence of God, was to test its strength. But the reader is not to infer that Mr. Franklin's course destroyed the circulation of his paper in the North. On the contrary, he maintained a larger circulation in this section than was ever reached by an opposition periodical which was so pronounced in its anti-slavery sentiments that it could not circulate at all south of the Ohio River. Nor was this circulation confined to one of the political parties in the North. In some neighborhoods, where pub- lic opinion was very ultra, the paper was generally discon- tinued, while in many others it was not at all affected. On the other hand, his position was not so favorably con- strued in the South as to gain him any considerable increase of the number of his subscribers in that section. When the war began, the question, " Shall Christians go to War?" again became a practical question. The Review stood squarely on the negative. On the 16th of April, 1861, the subject was introduced in a communica- tion from J. W. McGarvey, in which he said : " I know not what course other preachers are going to pursue, for they have not spoken ; but my own duty is now clear, and my policy is fixed. I shall vote, when called upon, according to my views of political policy, and, whether I remain a citizen of this Union, or become ELDER BENJAMIN FRANKLIN. 287 a citizen of a Southern Confederacy, my feelings toward my brethren everywhere shall know no change. In the meantime, if the demon of war is let loose in the land, I shall proclaim to my brethren the peaceable command- ments of my Saviour, and strain every nerve to prevent them from joining any sort of military company, or making any warlike preparations at all. I know that this course will be unpopular with men of the world, and especially with political and military leaders ; and thero are some who might style it treason. But I would rather, ten thousand times, be killed for refusing to fight, than to fall in battle, or to come home victorious with the blood of my brethren on my hands." The editor of the Review was equally pronounced in his views. Commenting on the subject of Mr. Garvey's letter, he said : "We cannot always tell what we will, or w ill not do. There is one thing, however things may turn, or whatever may come, that we will not do, and that is, we will not take up arms against, fight and hill the brethren we have labored for twenty-years to bring into the kingdom of God. Property may be destroyed, and safety may be endan- gered, or life lost; but we are under Christ, and we will not kill or encourage others to kill, or fight the brethren. " The excitement during the remainder of that year was such as very few who witnessed it would be willing to pass through again. The pressure upon the editor was as heavy as mortal ever endured. All shades of views were entertained by different men, and many clamored for space in the Review to declare their views. The editor, however, vigorously ruled it down to its work as a religi- ous paper. Two weeks after the above announcement of anti-war sentiments and purposes, he said : 288 THE LIFE AND TIMES OF " The apostles fixed their eyes on their one great work — their sreat mission from God— to turn the world to Christ— to turn all men to Christ, no matter of what nation, of what politics, or what form of government — no matter whether bound or free, rich or poor, high or low, and unite them in one body under Christ. This is our work — our mission — and for this we will work, and from this we will not be drawn aside. For this purpose and for this work, what ability, power and influence we may have has been given to us by the Lord and to his people. For this purpose the Review has been established, and to this work, the Lord helping us, it shall be devoted, and from this purpose it shall not be diverted. To divert it from this purpose and devote it to politics, or any other purpose, we care not how good, how correct and proper it may be in itself, would be a betrayal of the holy trust committed to our hands by the Lord and his people. We shall, therefore, hold it sacredly to the work for which it has been established, and thus far so liberally supported. It shall stand or fall on its own merits, as a religious pub- lication, devoted wholly to the interests of the kingdom of God, and shall not be contaminated with the political news, war news, or commercial news. We shall care for the kingdom of God, and the people of God, and do our utmost to promote peace on earth and good will to men. We have not so far lost confidence in the religion of the brethren, as to believe they will not sustain a religious publication unless seasoned, spiced, salted and peppered all over it, round it and through it, with politics, war news, commerce, and all the other appurtenances and appliances of the world. "* *The Review, up to the date of the above extract and for some years after- ward, contained scarcely two columns of advertisements, and these were advertisements of religious books and of colleges. ELDER BENJAMIN FRANKLIN. 289 The meaning of this was such as to exclude the most exciting topic of the times — " The War." From its issues one would scarcely know that a war was in progress. The question, " Shall Christians go to War?" was dis- cussed without reference to the existing war. Whoever lugged into an article the question at issue between the two sections of the country was sure to have his article rejected. It was not long until anti-war sentiments, thus publicly advocated were held to discourage enlistments in the army — thus making it " constructive treason." The dis- cussion was then stopped by the editor, but not until par- tisan feeling had gone so far as to suggest the sacking of the Review office. Fortunately there was no mob at hand to act upon the suggestion, and no violence was done. The outcry of politico-ecclesiastics had its effect, and many friends of the Review turned away from it, or slack- ened their zeal in its support. Business was paralyzed during the first two years of the war, and hindered all re- ligious enterprises. The Southern mails were cut off, so that subscribers in the Southern States could not get their papers. These three influences operated against the Re- view until finally its circulation was cut clown to less than one-half what it was just before the war. Prices of all printing materials ruled very high, and for four years the periodical barely paid expenses. The anxiety and exer- tions of its editor were so great that his spirit flagged, his health failed, and he turned prematurely gray at fifty. But Benjamin Franklin's work was not yet done, and God strengthened him for other great achievements. Perhaps the only manual labor performed by Mr. Frank- lin after he moved to Cincinnati was done in 1862. A Confederate army menaced the city, and active preparations 290 THE LIFE AND TIMES OP were made for its defence. Every able-bodied man was pressed into the service and compelled to work on the en- trenchments. Mr. Franklin came home from a meeting just in this crisis of affairs, and was marched to the hills back of Covington, where, with pick-axe and shovel, if he did not accomplish much for the defence of the city, he at least blistered his hands and stiffened his joints, feeding, meanwhile, on soldier's rations and resting upon the ground. He was willing to and did submit to the author- ities in everything except in fighting. When the excite- ment was at the highest against him he was preaching in Illinois. It was reported to him that there was much threatening in the place to require him to take the oath of allegiance to the United States. "Tell them to come on with an officer," said he, smiling as if it were a capital joke. "1 am willing to take the oath of allegiance to Uncle Sam every morning, if necessary." At the time of the battle of Richmond, Ky., he was en- gaged in a protracted meeting at Mt. Pleasant, a church situated about seven miles from Richmond. The whole country around was in a fever of excitement in anticipa- tion of a battle. But day and night a large audience gathered to hear the favorite preacher. One morning, as the people were assembling, the sound of cannon announced that the contest had begun. He went through the meet- ing as usual, and on the dismission of the audience it was learned that the Federal army was defeated and in a panic. He went with some family home for dinner, but the situa- tion was worse than some of them had anticipated. All the men in the neighborhood saddled their horses and galloped away, trusting to the gallantry of the soldiers for the protection of their families. Some friendly person furnished Mr. Franklin with a horse and woman's saddle, ELDER B£XJAMIX FRANKLIN. 291 upon which he mounted, and was piloted down ravines and along by-ways until he was safely landed north of the Kentucky river and within the Union lines again. On learn ins: that there were Confederate forces between him and Cincinnati, so that he could nut safely return towards home, he took cars for Louisville, crossed into Indiana, and in three or four days was preaching as composedly as if nothing unusual had occurred. It chanced that his next appointment was in the county where he died. Those who had made the arrangements for the meeting were for the most part "opposed to this war," and to the administration under which it was waged. These persons mistook his position as coinciding with theirs, and had intimated as much in the community. On approaching him and expecting political sympathy they soon learned of their mistake, and were glad thereafter to give attention to the meeting "and let politics alone." His preaching made no account whatever of the political state of the country. His prayers were not for the success of either party, but that the Lord would overrule the wrath of man, cause war to cease, and bring good out of evil. As a man and a citizen he had his political views, and none who approached him ever had any difficulty in learning what they were. We cannot better close this chapter than by giving the following extract from a series of letters concernino; Ben- jamin Franklin, written after his death and published in the Apostolic Times, of Lexington, Kentucky. The let- ters were written by S. W. Crutcher, of Maysville, a preacher who knew Mr. Franklin well, and was with him a great deal. Notwithstanding a considerable disparity of age, the two were intimate friends, and in constant com- munication until separated by death. Mr. Crutcher says : 292 THE LIFE AND TIMES OF " It has been thought strange by some of our brethren on the north side of the Ohio River, that brother Franklin preached all over Kentucky during the late civil war. Some have said that this could not have been done without having practiced duplicity on political topics while in Ken- tucky. Justice to him demands a word from me on this subject. " He was always candid and made no concealments as to his political views. ****** " We received him in Kentucky because he refused to preach politics or to allow his paper to be used as the organ of a political party ." Mr. Franklin was a law-abiding citizen of the. United States, who went both north and south preaching peace by Jesus Christ, who labored incessantly for the peace and happiness of all mankind. He was strictly and truly a man of God, and not of the world. His citizenship was in Heaven, and not on earth. He deplored the late civil war, and wept over it as much as any man could and ought to do. He profoundly regretted that his southern brethren were encased in rebellion, and that his brethren of the north were waging deadly warfare against them. His counsels were for peace, and an amicable adjust- ment of all difficulties. He plead for the rights and privileges of all men, whether of this nation or that, whether bond or Tree, He moved and walked, not upon the plane of politics, but lived and moved upon the lofty plane of Christian philan- thropy. The great question with him was, " Does God approve?" To God he expected to finally account, and not to men. He was a popular preacher and writer, before the war, ELDER BENJAMIN FRANKLIN. 293 during the war and after the war, both north and south, east and west, on account of his unselfish and benevolent nature, and his unswerving devotion to justice and truth. CHAPTER XV. / I \HE Publication Society was not long in making the JL discovery that it could not profitably publish a peri- odical. The Christian Age was turned over to an individual ownership, which, by the end of the year 1857, found that this journal, without Benjamin Franklin at the head of it, was "like the play of Hamlet with Hamlet left out." The fact that Mr. Franklin was publishing another periodical had become well-known, and the Age languished and was ready to die for want of support. In this state of the case, terms were easily made which authorized the editor of the Review to announce in August, that the Age and Review were to be one after January, 1858. At the end of the volume he said : "We are now in some two weeks of the commencement of our enlarged weekly, called * The American Christian Review.' The monthly pamphlet and the weekly Christian ^eboth stop at the end of this year, and will be succeeded by the enlarged weekly. Those who are subscribers to the Age, and have paid into next year, after January 1st, will receive the enlarged weekly in the place of the Age till their time is out. Some few have paid in advance for the monthly. These will receive the weekly until they will have the worth of their money." Accordingly on the 5th of January, 1858, the first number of a weekly folio sheet appeared. It was marked "Vol. I, No. 1," and is the number from which the issues of the Review were counted at the time of Mr. Franklin's death. Moses E. Lard, Charles L. Loos, John Rogers, Isaac Errett and Elijah Goodwin were announced THE LIFE AND TIMES OF FRANKLIN. 295 at the head of the paper as "regular contributors." To the name of each was prefixed the title, "Eld.," then almost universally current among the Disciples. The second and fourth of these names were left off after the middle of that year, and the other three at the beginning of the next year. The folio form in which it appeared at this time was so large that the quantity of matter contained in it fell only twenty per cent below that of the quarto form to which it was changed a few years later, and in which thereafter it continued to be published. The enlarged Review wsls wholly under Mr. Franklin's control. He was the entire owner for some years ; but it was a rapidly increasing business and soon grew so large that he was compelled to intrust the business management largely to other hands. George W. Rice came into the office as an assistant, and after acquiring a complete knowledge of the affairs of the Review, took a partnership interest of one- half the concern. From this time the business was done in the name of "Franklin &Rice," and included not only the publication of the periodical, but also of sundry books, tracts, etc., and especially those of which Mr. Franklin was the author. Mr. Rice had been a Disciple for many years, and understood the history of the Reformation from the beginning. He was an overseer in the Clinton Street Church during its existence, and afterwards of the Sixth Street Church ; and, until the labors of the Heview office became so great as to forbid any preparation, preached in these churches, or in some one of the suburban churches or mission stations, almost every Sunday. For some time he was assistant editor, and the heading announced that the paper was "Edited and Published by Franklin & Rice." The selection and arrangement of all the mutter 296 THE LIFE AND TIMES OF of the paper, except the editorial and correspondence, were always left to him. The communications of well- known contributors he inserted at once, but anything of doubtful propriety had to be inspected by the senior editor. Mr. Franklin had absolute control of the editorial manage- ment to the day of his death ; but, on the failure of his health, sold out his pecuniary interest in the office to Mr. Rice, and thereafter received only a salary for his services as editor and for the books which he wrote. For some years a " Missouri Department" in the paper was edited by J. A. Headington, and after its abandonment he became assistant editor. John F. Rowe* was for several years also assistant editor, but there was an interruption of two years in his relation to the paper. Mr. Franklin's eldest son was likewise for a time announced as "assistant editor." Perhaps, (if there be any exact terms among journalists to meet these cases), these persons might more properly have been called corresponding editors, or simply regular contributors ; for they did nothing but write articles for the paper. The reader may now be interested to note that there was a historic connection in all Benjamin Franklin's peri- odical publications from first to last. The Reformer was enlarged and the name changed to The Western Reformer . The absorption of Mr. Hall's periodical gave the occasion for changing the name again to the Proclamation and Re- former, This was merged into The Christian Age after the simultaneous publication of the two papers for two years b}' Burnet and Franklin. And finally, the Age, after sundry mutations of ownership and management, was merged into the American Christian Review. * After the death of Mr. Franklin the Review was continued under the management of Mr, Howe. ELDER BENJAMIN FRANKLIN. 297 We have frequently referred on these pages to the " American Bible Union." We must now give some account of this society, as it was a prominent religious enterprise of those times, and most zealously advocated by Benjamin Franklin for many years. The American and Foreign Bible Society was, in 1847, and for one or two years afterward, besought to revise the King James' Version of the Bible, and at least to correct it where the language is not modern English, and to translate words which are, in the received version, only transferred and anglicised. Dr. Luke Barker, a promi- nent officer of the society at the time, agreed to pay the entire expense of such an emendation if the society would only legalize the enterprise. The doctor dying suddenly, another officer made the same proposition. The society rejected the proposal by a vote of three to one, and at the next election left out every one of the officers who had favored the revision except Dr. Cone ; and it was believed that he was only re-elected as a stroke of policy, it being generally understood that he would resign if re-elected. The Board of Managers, in April, 1838, passed the following: "Resolved, That in the distribution of the Scriptures in the English language, they will use the common version until otherwise directed by the Society.' ' The immense increase in immersionist churches throughout the United States, and their demand for a translation that would refer to the ordinance of baptism in the English language, made the Board afraid to venture into the work of revision. On the 23d of May, 1850, the following was passed : " Resolved, That this society, in its issues and circula- tion of the English Scriptures, be restricted to the commonly received version without note or comment. " 14 298 THE LIFE AND TIMES OF This was a change in the society, which blasted all hope of a revision of I he Scriptures by its authority. The friends of a revised version, therefore, withdrew from it and organized, on the 10th of June, 1850, the "American Bible Union." The second article in the constitution of this new society set forth that, M Its object shall be to procure and circulate the most faithful versions of the Sacred Scriptures in all languages throughout the world." The feeling of almost the entire Baptist people in this country, and of the whole body of the Disciples, was one of righteous indignation, and, although expressed by a multitude of persons and through every available means of communication, by none more forcibly and elegantly than by Dr. Lynd, President of the Western Theological Institute of Kentucky, in an address delivered before the American Bible Union. He said : "When the American Bible Society adopted a rule, that all translations made into foreign tongues, in order to be aided by their appropriations, must be conformed to the English version in common use, at least so far as that all denominations could use them ; a rule that, in my opinion, insults the Holy Spirit by requiring his truth to be concealed from men to accommodate sectarian views ; and when the Baptist denomination, almost to a man, repudiated the rule and resolved to give the word of God to the nations, in perspicuous and faithful translation, my mind was still further prepared, to desire an English Bible upon the sjime principle. But how it was to be brought about I could not perceive. My reliance, however, was upon the over rulings of Divine Providence. "Events to which I need not now refer, which are matters of history, have been overruled to bring into existence the organized enterprise of revision. That it ELDER BENJAMIN FRANKLIN. 299 has an existence cannot be doubted. That it is sustained by a very huge body of professing Christians, is clear to those who have informed themselves. That some of the ablest men in the ranks of the ministry are firm in its support, will be questioned only by the ignorant or partisan. " Watever may have been its origin, and whatever the excitement which at first it produced, it must now be treated on the ground of its own merits. " Benjamin Franklin gave it his emphatic approval at the outset, and expressed the highest hopes of the results in the following language, published in the Proclamation and Reformer for 1850 : " But we have taken the position that the " Bible Union" comes from the proper source, and the only source from which a new translation can come. We do not mean the few who are now enlisted in the Bible Union, but we mean these and those who stand ready to co-operate with them in this great work. For, if we understand the meaning of the movement of these worthy brethren, it is not to get a Baptist translation, but to call into service as many from every direction as possible, and select from anions them a large number of the most learned and faithful men in the World, with the distinct understanding that they do their utmost to give a faithful translation to the world. If we understand it, the Bible Union invites all the Protestants to give their aid, and the way is now open for all. It is true, all are not expected, not, how- ever, because all are not desired. We do hope, nothing may occur to give it a partisan appearance or bearing, and that all who enlist in this great work will pray the Lord of all wisdom to bless them, and enable them to give the English reader what he has never had before, the pure 300 THE LIFE AND TIMES OF Word of God, translated throughout into the English language." A year later, and after the enterprise was fairly estab- lished, he again wrote of it : " We look not upon the circumstance of getting a new and better translation as the only thing to be achieved in the Bible Union movement, but we look for other results of a lasting and most beneficient kind. It cannot be other- wise than that the careful reading of the original, and closely criticising every phrase and word, not to sustain any favorite theory, but to understand what God means, and then to express it in the most accurate and clear man- ner in the English, will lead to a great unanimity of spirit and feeling, and can but lead those who engage in the work to commit themselves so perfectly to the Bible, that they will consider their all identified with it, and will be willing to follow wherever it may lead ; and our hope and prayer to God is that it may be a Bible Union that shall unite all the children of God." The Disciples generally regarded the revision as of so much importance, so obviously necessary a work in the advanced state of the English language, and believed that the plan for its accomplishment was so manifestly the very best that could be adopted, that all Protestant Christen- dom would shortly join in it. But these high hopes were not to be realized. There was, indeed, from the first, a dignity of learning and ex- perience connected with it that ought to have commanded respect. The organization of the Union was, however, met with a sneer, and when it rapidly grew to such pro- portions as to command attention, all the hackneyed ob- jections used when " the commonly received version, " was a " new version," were revived and paraded as ar- ELDER BENJAMIN FRANKLIN. 301 guments against it. The announcement of the annual meeting of the revision association to be held in April, 1856, in Louisville, brought forth a solemn warning from five of the leading pastors of the city. It was published in the Courier, and occupied nearly two columns closely printed matter. They soelmnly warned their people to have nothing to do with it. The movement was " sec- tarian," it meant that " baptize was to be translated im- merse," and there were but very few w r ho would have anything to do with it. The solemn dignity of the pas- toral warning excited the curiosity of their flocks to know wh;it it was all about, and a very large annual meeting was the result. A congress of the clergy of Louisville selected five of their number to prepare responses to ar- ticles in favor of revision, written by "two laymen." These articles and responses were published in the Louis- ville secular papers, and afterward in a book which was largely circulated as a revision document. The defection of two members of the Union was seized upon by the ene- mies of revision as an evidence that the enterprise was about to prove a failure. The Bible Union went regularly, but slowly, on with its work, and finally issued a complete version of the New Testament, in 1865. Incomplete versions of many parts of the Old Testament, with critical notes, were also pub- lished. The long delay of the completion of its work wearied the patience of many friends of the Union, and as the opposition was so determined that it could never make a version that would be regarded as authoritative, the public interest in it fell off, and little attention was given to it after the publication of the complete New Tes- tament. The American Christian Bible Society at once turned to 302 THE LIFE AND TIMES OF the American Bible Union, as the direction in which all its energies could best be expended. In 1856 the Bible Union was well-known among the Disciples, and was re- ceiving very large direct contributions from them. The Bible Society w 7 as therefore dissolved. As has been already observed, at the time of the disso- lution of the Bible and Publication Societies in 1856, gen- eral attention was turned to the American Christian Mis- sionary Society. Something more than simply the more extended preach- ing of the Gospel at home and abroad, served to make this Society what it grew and continued to be during the fifteen years following. A very large number of those who attended its meetings most probably did so because they were charmed by the enthusiasm of the numbers present, and the hearty fellowship which they for many years continued to enjoy while together. These were agreed to the dissolution of the Bible and Publication So- cieties, or any other modifications that would leave to them the happy anniversary. Others, while enjoying the gen- eral happiness of the meetings, looked confidently to the Society as the very best possible plan for carrying on the evangelization of the world, or, as it by this time began to be called, " the missionary work." Among these we may include Benjamin Franklin. But there was one feature of the situation at this time which Mr. Franklin certainly did not clearly comprehend. His attention was fixed upon the work proposed to be done, and he viewed the Society as simply an expedient for the accomplishment of that work. Pie had, in all his religious experiences, enjoyed the privileges of absolute congregational freedom, and was very slow to suspect that any of his brethren contemplated anv interference ELDER BENJAMIN FRANKLIN. 303 therewith. He seems not to have realized, until fully ten years later, that a considerable number of the leading men of the Reformation looked upon it as existing in a dis- organized condition. They held that the " Christian Church "* needed, more than it needed anything else, such a centralization of forces, in some kind of representative assembly, as would be competent to give expression to the denominational mind on any occasion which might seem to demand such an expression* These persons looked to the Missionary Society as the means of " or- ganizing" the Reformation. They doubtless took as much interest in the missionary work as the average mem- bership did, but hoped, in addition to that work, to con- centrate and give tone to the elements now composing the "Christian Church." This conception of the state of the case among the Dis- ciples, gave rise to several movements among them not otherwise to be understood. We instance the fol- lowing : In the autumn of 1855, a meeting was held in Ken- tucky, called, "A Convention of Delegates from Chris- tian Churches of Garrard, Lincoln, Casey, Mercer and Boyle Counties, held in Danville." After "much discus- sion" a constitution was " unanimously adopted." The constitution named the organization based upon it, "The Central (Ky.) Christian Union." The membership was to include all the preachers in those counties, one " elder" from each church, and one representative for each one hundred members of the churches. The "Union" was to receive information concerning the condition of the ♦This denominational epithet had by this time become quite current, and wa« used in exactly the sense given by the public to the nicfc-name, " Camp- bellite Church," Se§ £hap. III. 304 THE LIFE AND TIMES OF churches, hear any case which might be laid before it, discipline any who should " teach things tending to the injury of the churches and the cause which we plead." It was to " take into consideration the subject of educa- tion, both general and ministerial," and "consider and act upon plans for Bible distribution, missionary objects, tract distribution, Sunday-schools, and upon whatever else may tend to the welfare of the cause of our Divine Master/' It was also to " co-operate with any other as- sociation of our brotherhood, whether district or State meeting, or general convention, " to which it " may ap- point delegates." If Mr. Franklin did not see the desire for " organiza- tion " manifested in the Missionary Society, he very soon saw it in this "Union," and filed three objections which were a few years later brought to bear upon missionary societies : " 1. A meeting for such a purpose as this is wholly uuknown to the New Testament. "2. This meeting calls into existence a new set of officers, wholly unknown to the New Testament. "3. The New Testament knows nothing of meeting annually or semi-annually, in the * Central Christian Union.' This is wholly a new order of things, and throws wide the gate for all kinds of mischief." The comment on the "Central Christian Union" concluded with the following paragraphs, expressing sentiments which he at last carried to an unlimited application : " God has constituted the Church the pillar and support of the truth, and it is the duty of the Church, the whole Church, in every place, as the only organization having any authority from God, to act for itself and do its own ELDER BENJAMIN FRANKLIN. 305 business. No officer in the kingdom of God, has any authority over the Churches or preachers, except the officers of the individual congregations. The New Testa- ment knows no jurisdiction of any office beyond the individual congregation, except where an evangelist is building up and establishing new congregations. "Let the churches go into such a Central Union as these brethren have, and the first difficulty that shall arise among the leading men, will infuse confusion and distrac- tion throughout all the congregations combined in it. A general division cannot take place, while the individual, congregational, and, as we are confident, the Scriptural organization prevails. Combine the churches in an asso- ciation, and then let some difficulty occur among the leading men, and they will sunder the churches from one side of the country to the other.' ' Similar moves were made in other places from time to time. A few preachers always complained of the want of such a union as a state of anarchy. Two or three left the Disciples, contemptuously declaring that they were a people destitute of any organization. About the year 1863, an Ohio man declared that, there "had been no Church of Christ in Ohio until after the organization of the Ohio State Missionary Society." Another person, a prominent member of the Missionary Society in its palmiest days, illustrated his conception of this matter substantially as follows : When the thirteen American Colonies declared their independence of Great Britain, the declaration brought on a war, during which a few simple Articles of Confederation were sufficient to hold them together. But as soon as the outside pressure of the war w T as removed, they began to feel the necessity of a more perfect union, and presently ordained the Ameri- 306 THE LIFE AND TIMES OP can Constitution. So the Disciples, in cutting loose from the sectarian churches, brought upon themselves a war with those sects, the pressure of which had held them together for fifty years. But after they had compelled the denominations to accord them a place among the churches, the outside pressure was removed, and some better plan of uniting themselves together had become necessary. The best plan now possible among the Disci- ples, he concluded, was the American Christian Missionary Society, with its State and District Auxilliary organiza- tions. There were many shades of opinion among the Disci- ples on this subject, grading all the way from those who desired a general organization equal in authority to that assumed by the "Central Kentucky Christian Union, " to those who simply desired to see the leading men of "the brotherhood" regularly called together in a deliberative body as a demonstration of the denominational strength. At the time of the concentration of means and of forces upon the Missionary Society, C. L. Loos was made Cor- responding Secretary. In a very short time he resigned the position to accept the presidency of Eureka College, in Illinois. The change of the secretary at this time of the year greatly perplexed the board of managers, because of the influence upon the interests of society, and also because of the difficulty of filling the place. At this juncture, Mr. Franklin became Corresponding Secretary, pro tern. Upon assuming the duties of the office, he wrote as follows : "The Bible and Publication societies being discon- tinued, and the brethren in the Anniversary, in this city, in October last, agreeing, with great unanimity, to con- centrate our energies upon the Missionary Society, is a ELDER BENJAMIN FRANKLIN. 307 proceeding, so far as we are informed, that meets the wishes of the brotherhood at large, with more favor and general approbation than any move of the kind that has ever been made anions: us. * * * Things are now taking, we think, a rational and proper form. The Bible Union is the great translanting, revising, Bible Society, doing precisely what we desire in the Bible cause. The Missionary Society is a medium for us to co-operate through, as a general body, throughout the land, in such works as single churches or individuals cannot do. The State Missionary societies open the way for the voluntary contributions to be combined, united and concentrated in sending the Word to destitute regions, and penetrating important points, as single churches or individuals could not do." In the same article he promised for the society that it would "\be conducted on the score of the very best economy," and declared that it was "the most simple and safe arrangement that could be made, professing no authority over the churches and interfering nothing with their independence, government or officers in any way." The "great unanimity" above referred to, prevailed among those who attended the anniversary meetings. But there were not wanting from the first those who found objections, both to the measures of the society and to the society itself. The first attack was upon "life-member- ship" and "life-directorship." These were soon abol- ished, with a view to conciliating persons in opposition. After some years of violent opposition to it as a scheme of centralization, the " American Christian Missionary Society" was virtually dissolved, and a plan of general M church co-operation, " commonly known as "The Louis- ville Plan," was adopted. This organization was called 308 THE LIFE AND TIMES OF the " General Christian Missionary Convention,' ' and it was claimed for it, that, as a mere convention of churches, it could not possibly interfere with the independence. of the churches, and that it would not assume to act as a representative assembly of " the brotherhood" in any matter aside from the true missionary work. This plan, after several years of feeble existence, failed for want of support, the board of managers having to draw for two years upon a fund raised by the sale of hymn books for means to pay the Corresponding Secretary's salary. The death of the Missionary Society left the churches of the Reformation in precisely the condition as to organ- ization, in which they found themselves after the disso- lution of Mahoning Association. There was no longer any representative assembly among them, and every con- gregation was as free as if it had been the only congrega- tion in existence. The Disciples again settled down upon the principle of pure Congregationalism. It may be understood that they agree to the statement made by Alexander Campbell in 1824, notwithstanding the fact that Mr. Campbell, himself, partially receded from it afterward, that, "An individual church or congregation of Christ's Disciples is the only ecclesiastical body recog- nized in the NeAV Testament. Such a society is " the highest court of Christ" on earth." Soon after the time when the Review was established as a weekly journal, adverse criticisms upon the literature of the Reformation began to be heard. These criticisms continued and increased, until, to use the phrase which presently became sterotyped, " a higher order of litera- ture," was regarded by many as essential to the continued success of the cause. Just what the defects of the current literature were, ELDER BENJAMIN FRANKLIN. 309 was not definitely pointed out ; but it was not long after the call for a higher order of literature was made, until the frie:ids of the Review asserted that the meaning of the call was jealousy of Mr. Franklin's popularity, and a covert attempt to undermine his influence. The defects of his rhetoric were as well known by his ardent admirers as by any other persons, and by himself so well as to render him quite sensitive on that point. This was es- pecially the case when, as he was informed, the agents of other periodicals urged these defects against him and in their own favor. It was a question directly allied to that of the cultivated ministry and the improvement of the " music " in the churches and Sunday-schools. Those who were loudest in the demand for a cultivated ministry and for better music, were, of course, the persons to demand an im- proved literature. It was only another phase of the dis- cussion between liberalism and conservatism, already de- tailed to the reader. It was characterized by the same indefiniteness as to the point involved, and by the same mutual misunderstandings and misrepresentations. It is one of a peculiar class of things, the existence of which is perfectly well-known and yet may not be formally es- tablished. It is a case in which individuals may be mor- ally certain and yet lacking in legal proofs. The situa- tion is analogous to that of the teacher, who is perfectly conscious of a temporary demoralization in his school, and yet on looking about for the responsible parties, finds no one guilty of any such misdemeanors that he can be justly punished. On the subject in haud let us in- quire : 1. Did the higher order of literature mean a greater degree of literary culture in religious scribes? The writ- 310 THE LIFE AND TIMES OF ings of Alexander Campbell and Walter Scott were among the standard literature. These compare favorably with the works of professional litterateurs. A large majority of the contributors to the periodical literature of the time we are treating of, were graduates of Bethany or other colleges. A page of this book would not contain the names of the scholars whose contributions tilled the col- umns of the Age and the Review, and who wrote the books issued from 1850 to 1870. But the editor of those journals was not a scholar. He was immensely popular — more so than any scholar left, when Alexander Camp- bell failed. He wrote a language that everybody per- fectly understood, and the masses of the people read his writings. But any smart school-boy could find many defects in his grammar. If, then, mere literary culture was the point, there was good reason to suspect that the agita- tion of the subject at that time was a personal thrust at the editor of the JReview. 2. Was it the tone of the literature that required eleva- tion? The Disciples generally were a people of strong convictions. They believed that they Avere right, and that their convictions were worth an earnest defense and advo- cacy. They were equally settled in the belief that those who differed from them were wrong, and did not hesitate to say so. They were accused of dogmatism. The great difference between them and the sectarian world around them on the subject of conversion, led them to write a great deal on faith, repentance and baptism. It is signifi- cant that many of those who complained of the literature were wont at the same time to declare that baptism for the remission of sins was " a hackneyed subject." All controverted subjects were avoided by them, or treated very slightly, and they were at much pains to be. on good ELDER BENJAMIN EKANKLIN. 311 terms with "other churches. " The periodicals of the brotherhood, they contended, were too much given to fighting, and were not fit to be loaned to their neighbors. A literature that would not so urgently press the claims of the Reformation, was, by such persons, held to have one of the essentials of the "higher order of literature" required. 3. Was it the subject-matter of the literature that was to be improved? The subjects treated of were the same as those in all the periodicals which have since come into existence. Weeklies, Monthlies, Quarterlies — all treat of the sacred history, the Divine commands, and the exceeding great and precious promises of the Christian's Lord and Redeemer. These were then the current topics. At the risk of being accused of transcending the limits of the historian, we submit one reflection upon the situation : About the year 1856, some very scholarly Reformers, having a philosophical turn of mind, ventured upon a speculation as to an " inner consciousness," a "divinity within," or a mystic " indwelling of the Holy Spirit." Robert Richardson wrote a serial in the Millenial Har- binger, with the ostensible purpose of showing the evils of Locke's philosophy that, " the mind knows not things immediately, but only by the intervention of the ideas it 1 has of them." He and many others who at once followed him in this theory claimed that by the comforting influence of the Holy Spirit, the spirit of the Christian is brought into immediate connection with the things of God. Others objected that this was simply a new phase or form of mysticism or " inner-lightism." A controversy raged, in which the old battle on the direct influence of the Holy Spirit was fought over again. Mr. Franklin, to the great 312 THE LIFE AND TIMES OF disgust of many of the younger men, who conceive that philosophy is inseparably associated with elegant diction, and indeed, without penning one sentence which showed whether he comprehended Locke's philosophy or Mr. Richardson's objections to it, struck a blow at their theory, as applied to the Bible and the Christian religion, which set the masses of the people against it, and led them to believe that it was worse than useless. He said : " After preaching the plain gospel of Christ, as the Disciples have done for more than thirty years, gathering some three hundred thousand souls into the fold of Christ, many of them from the contending parties around us, and uniting them in the bond of peace and union, thus making ourselves felt as no other people have done in this coun- try, a brother perceives where a slight mistake may have occurred. He becomes alarmed, looks upon all that has been done as nothing, and declares that nothing great and good will be accomplished till the evil is corrected. He just now perceives that there is danger of men resting their faith in the Word, and not in the divine and glorious person revealed through the Word. He thinks many are deceived, in relying simply upon the Word instead of relying upon Him who gave the Word. He now perceives the secret of there not being devotion, piety and zeal. It is found in the stupid mistake of believing the truth, in the place of believing in Him who is revealed through the truth. * * * Can a man confide in Jesus and not confide in his word? or confide in his word and not con- fide in him? Can a man confide in the Holy Spirit and not confide in his word? or confide in his word and not confide in him? Can a man receive the word of Jesus and not receive Jesus ? Can any person believe the word of the Holy Spirit and not receive the Holy Spirit? Can ELDER BENJAMIN FRANKLIN. 313 any man obey the word and not obey Him who uttered the word ? Can a man follow the word spoken by the Spirit and not follow the Spirit? Can a man be led by the word spoken by the Spirit and not be led by the Spirit? Are not all those led by the teaching of the Spirit, inscribed upon the pages of the Bible, led by the Spirit? " Where is the necessity of all this? When did an attorney ever find it necessary to inform the jury that the testimony was not the thing to be believed, but that revealed through the testimony was what was to be believed? In what, except in religion, did any man ever think it necessary to caution the people that the truth itself is not what is to be believed, but that which is made known through the truth? Of what possible use can such metaphysical distinctions be to any human being? " After some articles of this kind on the subject, H. T. Anderson published a series of articles to explain Mr. Richardson's meaning. " The design of Dr. Richardson," said he, is not understood. Perhaps it may be well to ascertain the real design of Dr. Richardson and let the readers of the Review know on what ground he stands, and what is the nature of that false philosophy which he has so ably exposed." From his lengthy explanation we select the following paragraph, which, with quotations given from the editor of the Review, will, we think, bring the point in this discussion before the reader: " That Dr. Richardson should think it necessary to lay before the readers of the Harbinger the effects and ten- dency of such a philosophy is not to be wondered at. That such a philosophy has an injurious tendency, cannot for a moment be doubted by those who have any knowl- edge of it. That some persons should adopt and advocate it, is to be expected ; because it is adapted to the tempers, 314 THE LIFE AND TIMES OF dispositions and feelings of a certain class. It is reduced to this : words are the signs of ideas ; we receive the words ; we have the ideas which God gives ; and here the matter of religion ends. Was it for this that we have toiled so long? Grant that words are signs of our ideas ; that we communicate with one another; that God com- municates a knowledge of himself to us by means of words ; that the Holy Spirit communicates to us a knowl- edge of divine things ; that, as Mr. Locke says, in our reasonings we have to do with ideas — but all this to be admitted — does it follow that we have nothing in our hearts but ideas of divine things? If this is the case, our con- sciousness falsifies, and the Bible itself is a deception ; for the oracles of God promise not ideas, but tilings. This is the point which Dr. Richardson has had in view. He desires, for himself and for all, that we shall enjoy the things of the Spirit, and not the ideas or words of the Spirit. There is a vast difference between words and things, ideas and things. Our ideas of the Spirit of God are not the Spirit; nor are our ideas of remission of sins, sanctification, adoption, justification, holiness and faith, the things of which these words are but the names." To this communication Mr. Franklin responded : *'The reputation of Locke's philosophy is a trouble- some business. Brother Richardson has written a year on the subject, and brother Anderson, who thanks him for his year's work, says, * The design which Dr. Rich- ardson has had in view, is not understood ! ' What can be the reason that his design is not understood? He must be an unsuccessful writer, truly, to write a year and then have it proclaimed that his design is not understood ! What can the cause be? Is the subject so difficult to make intelligible? or, is the doctor such an ambiguous ELDER BENJAMIN FRANKLIN. 315 writer? Brother Anderson now sets out to * ascertain the re;il design of Dr. Richardson, and let the readers of the Review know on what ground he stands.' This is a high compliment to Dr. R., truly! After he has heen writing a year, and is not understood, a friend conies for- ward and benevolently proposes to ascertain his real de- sign, and let our readers know on what ground he stands! But what assurance have the public that they can under- stand brother Anderson any better than brother Richard- son? especially, when he undertakes to " ascertain the real design," and " let the people know the ground an- other man stands upon.?" We are sadly mistaken if he will be any more readily understood than brother Rich- ardson. " If the nice distinctions our brethren are trying to make had been necessary, it is strange the apostles did not stop and explain to their hearers and readers, that not their words nor their ideas constituted what was to be received, but the things revealed through them ! Has anybody among us been so stupid as to feast, or try to feast, upon the words, or ideas, and not receive the things of the Spirit? " If the masses failed to understand the metaphysics of the advocates of an " inner consciousness," they did not fail to understand the editor of the Review, and they so generally accepted his conclusions that the advocates of the new philosophy were compelled to abandon the discus- sion. The persistency with which he pressed his view of the matter upon them, and his success before the people, set a number of scholarly young men against him and influ- enced their zeal for a " higher order of literature." But it did not interrupt the relation between him and the two 316 THE LIFE AND TIMES OF distinguished scholars named above. By their wisdom and experience, quite as much as by their learning, they were elevated to a manly dignity whch could not be ruffled at being worsted in a popular controversy. Mr. Frank- lin improved the opportunities opened to him afterward, to show that his emphasis was not inspired by any per- sonal feeling. When H. T. Anderson set himself to the work of translating the New Testament, he had no more ardent supporter than Benjamin Franklin. Indeed, the measure of popularity to which the translation attained, was chiefly owing to his advocacy of it. Talbot Fanning, then president of Franklin College, Tennessee, called the teachers of the new doctrine "infidels." Mr. Franklin responded promptly to this in a way that showed he had no personal feeling in the discussion : " We respect several of the men who have fallen into this error, and regret the course pursued by brother Fan- ning as much as we do that pursued by the most ultra among those whom he opposes. While we regard them as propagating an erroneous philosophy, which, if it made the principle of action, would subvert the Gospel, set aside the faith and delude the church, we have no confi- dence in, nor sympathy with, the course of President Fanning, in calling them * infidels.' There is not the least doubt but the most of these brethren, and probably all of them, will abandon their theory or philosophy. The most of them are young men who have never done much thinking or reading, especially profound thinking or read- ing ; nor have they a just appreciation of the New Testa- ment. They are not infidels, nor have they any more intention of becoming such than brother Fanning or our- self. They have simply adopted some of the pretty ex- pressions of an insidious philosophy and scattered them ELDER BENJAMIN FRANKLIN. 317 through some of their public teachings, as a kind of em- bellishment. No man need tell us that Prof. Robert Rich- ardson is an infidel, till a more convincing evidence shall arise than the circumstance that in a question in philos- ophy, he has employed some cloudy expressions, unsound phrases, and higher law terms. He has as strong faith in our glorious Redeemer, and in the word of his grace, as President Fanning or ourself. We must see some- thing more than has yet appeared, before we shall hear that great and good man called an infidel without our feel- ings shrinking and recoiling." On a charge, more than intimated or implied, that the advocacy of this theory showed unsoundness in Bethany College, Mr. Franklin added: "The circumstance that brother Richardson has used a few of the mystic expressions of an unsound philosophy and a few young men, graduates of Bethany College, have thought they were getting a little wiser, in resuscitating an exploded philoso- phy, is no evidence that Bethany College is not sound. There is no sounder college on this earth than Bethany College, uor aie there any sounder men than its Profes- sors." We have said that the course of Mr. Franklin and his success in this discussion set a number of young men against him. They were indeed, quite exasperated, and raised a cry of "tyranny of opinion," "unwritten creeds," and " iron bedsteads." They were completely and irrevocably estranged from him, and thereafter took advantage of every circumstance that could be turned against him. Some of the other circumstances which we have already detailed, were by this time operating against the Review and its editor. All these combined to inau- gurate a movement, informal and irregular, but a distinct 318 THE LIFE AND TIMES OF FKANKLIN. movement, to reform the Reformation, and especially to rescue it from the control of the Review and its friends. The movement was sometimes called the " New Interest," and they who were engaged in it were called " Pro- gressives." In the current methods of society, every popular move must have its " organ," in the form of a periodical pub- lication. Several attempts in this direction were made by parties opposed to the Review, but without success, until in 1865, when a company was formed with a capital of twenty thousand dollars, and The Christian Standard was established, with Isaac Errett as editor. Mr. Errett was a man of exeeuiive ability and persistency of charac- ter fairly equal to the editor of the Review. His literary attainments were competent to the undertaking, he was a graceful and fluent writer, and had shrewdness enough to combine all the elements of opposition to the Review, and thus constitute a following which has elevated the Standard into a formidable establishment. It was first published from Cleveland, but, after some vicissitudes, was eventually removed to Cincinnati. The strife between these periodicals was extremely bit- ter, and sometimes went on with a violence that distressed thousands of their readers on both sides. The Standard was the advocate of all the measures included under the head of " progress," and was claimed to be liberal in its attitude toward people in high life, who were unwilling to be held under all the restraints imposed by the common current of public opinion. The friends of the Review claimed it as the advocate of the pure gospel and simple morals revealed in the New Testament, and christened it with the pet name of "The Old Reliable." CHAPTER XVI. / |\ HE Disciples protested constantly, during the early _1_ } r ears of the Reformation, that they were not a ''sect," and that it was no part of their mission to attempt the formation of a new sectarian organization. How this could be, the religious parties already in existence, could not, or would not, understand. They persistently recog- nized a denomination which they called, " The Campbell- ite Church," and insisted that Alexander Campbell was its founder. If the Reformers said, " We are simply Dis- ciples of Christ, and we belong only to the Church of Christ," they were understood at once to use the term <' Church of Christ" in a limited or denominational sense, exactly equivalent to the term " Campbellite Church," as used by themselves. We have, in each of two preceding chapters, called attention to the fact that the Disciples began to feel embarrassed for the want of some unobjectionable term which would bear such an ap- plication, and that finally, " Christian Church," was cur- rently used in that way. In current usage there is a shade of difference between denominationalism and sectarianism. Denominationalism is defined to be, " attachment to a particular religious sect or denomination." The idea of denominationalism embraces the entire work of forming a party of professed Christians separate from all other professed Christians, and giving them a name which belongs to no others. It was held by the Reformers for many years that they were not doing this. They took the names, Christian and 320 THE LIFE AND TIMES OP Disciples of Christ, but did not presume to appropriate them exclusively. Any other persons might use them as well. When they said they belonged to the Church of Christ they did not assume that other persons did not. In current usage the word " Church " is applied to the local congregation, to the sect or denomination, and to all Christians. But in the last application it is usually spoken of as the " invisible Church." In Bible usage, "the Church" means all Christians. When Jesus said, " I will build my Church," he meant the whole body of obedient believers. When a single congregation was meant, the word " Church" was limited by the name of the place where it was located, as " the Church of God which is at Corinth." In the Scripture which declares that, " Christ is head over all to the Church which is his body," he evidently includes all Christians. It has only these two applications. The " Methodist Episcopal Church " ( granting its claim to being a " branch of Christ's Church ") is more than a local congregation, and it is less than " the Church " which is Christ's body. This organization, which is less than the " body of Christ," and yet more than a single congregation, is a thing unknown to the Bible, and therefore without authority. The Reformers were quite willing to apply this reasoning to themselves. If a "Reform Church," or "Disciples' Church," or the same thing with any other name, should be organized, it would simply be a new sect, and would have no authority for its existence. They meant to have nothing but what the Bible teaches, and they therefore had no use for un- scriptural names. In this view of the situation Mahoning Association and Springfield Presbytery were dissolved. It is the general ELDER BENJAMIN FRANKLIN. 321 prevalence of this view among them that has defeated every movement looking toward a denominational organi- zation. The Disciples belonging to the Current Informa- tion are a separate people, not because they are hedged in by any denominational organization of their own, but because they are fenced out by the organizations of other professed Christians. Whenever the denominational or- ganizations shall be thrown aside all Christians will stand © together. But the denominational idea, after a time, and espe- cially after the work had gathered in a considerable de- gree of wealth and social position, took possession of the minds of many who were engaged in the work of reforma- tion. Many joined in the search for a suitable denomina- tional epithet, and set their minds to contriving some plan of organization. The editor of the Western Reformer seemed to have the denominational idea in mind in 1847. The semi-annual address of the "American Christian Bible Society," signed by D. S. Burnet, President, and James Challen, Corres- ponding Secretary, was published by the Genius of Christianity, and commented upon by the editor as follows : " With pleasure, yet with pain, we give place to the foregoing address of the American Christian Bible So- ciety. Wo are much interested in the objects of the society, and therefore take pleasure in giving publicity to its intentions. On the other hand we could wish that the address had been less sectarian in character, and more just in its representations. It proceeds on the principle of making a distinct brotherhood on party grounds, and the sectarian phrase, * our brethren,' occurs quite often enough. We shall give countenance to no divisive © © 15 322 THE LIFE AND TIMES OF brotherhoods among Christians. The idea of brother- hood is an idea of too great significance to be prostituted to the low purposes of party. There is but one Brother- hood, of all the Saints in Christ. All who follow Christ are alike our brethren." To this the editor of the Reformer responded : " He says, the ' Address proceeds on the principle of making a distinct brotherhood on party grounds.' Well, in the name of all reason, candor, and righteousness, did not the Lord of Life make a distinct Brotherhood, 'the Church of the Living God,' the pillar and ground of the truth? Did he not command them to come out from the wicked, and be separate from them? Did he not call them a * peculiar people?' Did he not call them * a chosen generation?' Did they not call this people * the Brethren,' 4 the saints,' 'the faithful,' etc., in a manner calculated to show that others are not entitled to these designations? Did not our blessed Master say, ' Whoever is not for us is against us?' Why should it produce pain, then, to hear the expression * our brethren?'' or to make a distinct brotherhood? Why not rebuke Peter for saying, 'our beloved Paul?' Why not rebuke Paul for calling Phile- mon, Apphia, and Archippus 'our fellow soldiers?" And yet, at the same time, had some Methodist, or Baptist, or Presbyterian, accused him of being engaged in " making a distinct brotherhood on party grounds," he would have denied the accusation with emphasis, and have insisted that the Reformation was no new sect. It is, however, to be borne in mind that Mr. Franklin was in the twelfth year of his ministerial and the third of his editorial career when he wrote these words. His mind was clear on this subject afterward, as we shall presently see, ELDER BENJAMIN FRANKLIN. 323 His " Introduction " to the Proclamation and Re- former, for 1850, contains the following paragraph : " As a church, we are just getting fairly started in the spirit of benevolence, and beginning to cast about us to find facilities for doing good. In this direction we have made some important moves the present year, in form- ing Missionary Societies, and in taking hold of the Amer- ican Christian Bible Society, the Tract Society and the subject of Sunday Schools, before in existence and in them such a sanction as will tell for ages to come. A great and glorious body of people, like ours, must have arrangements made or mediums devised through which to operate, and then we may expect its influence to be felt on the world. Thousands among us have desired something of this kind for years, and are now rejoiced in its accomplishment. " There can be no doubt but that, had he been asked what church he referred to in the expression, " we, as a church," he would instantly have responded, M Why, the Church of Christ, of course. " Had some persistent in- quirer asked whether the expression, "A great and glori- ous body, like ours, " is exactly equivalent to the term "Church of Christ," or " Church of God," he would have hesitated, as well he might, before answering in the affirmative. In the same article from which this is taken we find the following sentences referring to the Reforma- tion as a v:orh: " His most gracious system is committed to the pages of the sacred record in the New Testament, as delivered by inspired men of old. The first work of this publica- tion will be to exhibit and defend that system before the world. We shall labor constantly to keep up distinctly the line of demarkation between the teachings of our Sa- 324 THE LIFE AND TIMES OF vior and the doctrines and commandments of men. We have all confidence in our position, with the Bible and the Bible alone, for the rule of our faith and practice. If we fail at all, it will not be on account of our position being wrong, but must be because we do not come up to our profession. Our profession is as good as we can make ; for we profess to believe all the Lord has reveal- ed, to do all he has commanded, to enjoy all he has be- stowed, and hope for all he has promised. This is all Ave can do, and all we can enjoy. Who can do more? M We are certain that the work being done in the nine- teenth century, in religious reformation, is of the first im- portance, and will be referred back to with grateful feel- ings for many ages to come. There never was a wiser protest in all the reformations we have any account of, than that urged by the present reformation against the authority of all human creeds, as bonds of Christian fel- lowship. Nor should we ever cease our plea against the unjust and unscriptural authority of all human creeds in the Church of God, till the law of the Lord shall be re- stored to its proper authority in the Church and the hearts of the people." This is language suited to the situation, and savors not in the slightest degree of denominationalism. This conception of a new and distinct denomination was very definitely expressed by one of the most gifted tongues among the Reformers. In the Third Annual Ad- dress of the Bible Society the President said : " One of our sister denominations, standing beside us on the great question of the action of baptism, but long hampered with speculations relative to the designs of God, has, within comparatively a few years, astonished the world by the extent and success of its missions and ELDER BENJAMIN FRANKLIN. 325 its home-directed efforts to disseminate the word of God and upbuild their views. With nobler confidence in the sword of the Spirit, according .to our numbers, we ought to equal, if not exceed them, in achievements of such moral value." That something more than merely sending out Bibles and missionaries was contemplated by the " organizers" of those days, we learn from the same Address : " It was clearly stated, that while there was a peculiar propriety in making the circulation of the Bible the first measure, it would be necessary to follow it up with or- ganisms for the more effectual enlightenment of men, by preaching and teaching, by Sunday Schools and periodi- cals, by publishing standard works and foreign versions, and by aiding in the education of those whom Providence mny seem to set forth as chosen agents in these several fields of Christian and glorious enterprise. Once in the work, there is enough to do, and, I trust, willing hearts to do it. We began with the Bible, because here we are all at home, and there are fewer prejudices to be over- come, in reference to this object, than to any other." The discussion of this subject began in Mr. Franklin's first volume of the Reformer, and was continued through- out the last volume of the Review. In 1845, some one, over the signature of "Paul Pry," wrote as follows : " If there is any such a Bible thing as co-operation, you will please give us the Bible name, and the Bible descrip- tion of the thing so-called. I have gained some informa- tion from the writings of Reformers ; but among many subjects, this is one that found me in the dark and left me there.'' 9 To this Mr. Franklin responded : " Dear Brother Pry : — If you will turn to II Cor. viii. 18-19, you will find the Bible Thing that we some^ 326 THE LIFE AND TIMES OF times call co-operation — * And we have sent with him the brother, whose praise is in the Gospel throughout all the churches ; and not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind.' This con- certed, or united act of these churches, in choosing this brother, is co-operation or joint effort in a good work. You will find by reading the next chapter, that these churches made a joint contribution to * supply the want of the saints,' which is called an « experiment' (verse 13) by which they glorified God, and exhibited 'their pro- fessed subjection to the Gospel of Christ.' " This thing of churches acting jointly, in certain cases is a '•Bible Thing ? and one which we had better do, than to stand still disputing about the < Bible Name ' of it. As it respects the manner of doing it, it is principally left discretionary with the churches ; and if one ' expe- riment ' does not act well, they are at liberty to try an- other. If a company of men can unite their means and establish a college, construct a canal or turnpike, and keep them in operation, guided only by the judgment which God has given them ; what necessity can there be for a law in the Bible, specifying every particular as to how a contribution shall be raised, by several churches, and conveyed to the poor saints at any particular place, or how a brother shall be chosen by the churches and supported to preach the Gospel? All I have to say fur- ther at present is, that I am tired of hearing it plead that we must have a law specifying all the particulars in this matter, and calling for it to be pointed out, when there is no such law, and no need of any, and continuing year after year doing nothing. I say not this to Bro. Pry, ELDER BENJAMIN FRANKLIN. 327 for I know not but that he may be doing all that is re- quired, but I speak of the cause in general." The Board of Managers of the Bible Society and Mis- sionary Society in Indiana, in 1850, sent out an "Address to the Christian Brotherhood throughout the State of In- diana," in which the argument from " expediency " was introduced as follows : "But there is still another question to be settled, in order to prepare us to decide the question of duty, namely, Do the Holy Scriptures authorize or permit Christians to form such societies, in order to circulate the Bible, and send Evangelists to the destitute? Now w r e do not say, that the Lord has given any express com- mand for the formation of such associations, but the chapter is now read and acknowledged, and acted upon by our brethren generally, and it is to that chapter we refer to sustain these good works. The great Apostle to the Gentiles, recognized this chapter, and even went so far as to teach that some things that are lawful, under some circumstances that may be inexpedient; 'All things/ said he, ' are lawful to me, but all things are not expedient.' The same principle is set forth in the following Scripture, ' Finally, brethren, whatever things are pure, whatever things are venerable, whatever things are just, whatever things are benevolent, (mark that) whatever things are of good fame, if there be any virtue, and if any praise be due, attentively consider these things, those, also, which ye have learned, and received, and heard, and seen with mc, practice; and the God of peace shall be with you.' Phil. iv. 8, 9. (We quote from the New version.) " Here Paul commands Christians to practice whatever is just, pure and benevolent, but leaves it to their wis- 328 THE LIFE AND TIMES OF dom and circumstances to decide, in many cases, what is just and benevolent. Now let us apply this principle to the works under consideration. A number have united into Bible and Missionary Societies, for the purpose of circulating the Bible and sustaining the proclamation of the Ancient Gospel, among the destitute in the State of Indiana. Now we ask, are those objects just, pure and benevolent? Is it benevolent to send the Bible in the hands of the living ministry? Is it benevolent for Chris- tians to unite in a well-defined system to sustain con- stant preaching among those who have not the means to help themselves to the Word of Life, or who if they have the means, do not know where this inestimable blessing can be obtained? If in this, then, is every brother and sister in the State called upon by the heaven- inspired Apostle, to aid, by their means and influence in these good works." Mr. Franklin himself, at the beginning of the discus- sion, relied upon this " expediency argument," as it was afterwards derisively called. To a correspondent who sent him a communication on the subject, he said : " The first demand in the above is a request that we show a * thus saith the Lord ' for Bible Societies, etc. We an- swer that it is found in the same connection where we find a ' thus saith the Lord ' for building a meeting house, for appointing a meeting at a certain place, for appointing it at a certain hour, for selecting a place to baptize, for translating the Scriptures into English, for singing and praying before preaching, for free discussion, and opening the doors of our meeting houses for those who differ from us in sentiment, about all of which the Scriptures say not one word directly." The views of Alexander Campbell, as set forth in the ELDER BENJAMIN FRANKLIN. 329 Christian Baptist, were constantly urged against the so- cieties. On this point Mr. Franklin said: " We are re- quested to reconcile Bible Societies, etc., with the early writings in the Christian Baptist. This is a point we have not meditated upon, and do not intend it shall be any great concern. We do not know how far brother Campbell has changed his mind on these matters or how far he would attempt to harmonize his early writings with his present views of our societies ; but one thing we know, viz.: that if he has changed his views to some ex- tent in a matter of opinion, as all admit it to be, in the course of thirty years, it by no means justifies men in changing on the most vital points with every change of the moon." The following explains itself, and also shows the state of mind among the Disciples in many places at the time : " The Church of Christ in Connersville, Pa., having re- ceived of the Church Missionary Society a circular, inclosing its constitution, held a meeting to take into con- sideration the propriety of becoming an auxiliary society, after an impartial investigation of the Scriptures, which resulted in the following resolutions : " Resolved, That we deem it to be the duty of every Christian to do all within his powder for the advancement of the cause of Christ, by * holding forth the word of life ' to lost and ruined man. " Resolved, That we consider the Church of Jesus Christ, in virtue of the commission given by our blessed Lord, the only Scriptural organization upon earth, for the conversion of sinners and sanctification of believers. "Resolved, That we, as members of the body of Christ, are desirous of contributing, according to our ability, for the promulgation of the gospel in foreign lands ; but 330 THE LIFE AND TIMES OF "Resolved, That, conscientiously, we can neither aid nor sanction any society, for this or other purposes, sepa- rate and apart from the church ; much less, one which would exclude from its membership many of our brethren, and all the apostles, if now upon the earth, because ' sil- ver and gold they had none.' "Resolved, That we consider the introduction of all such societies as dangerous precedents — a departure from the principles for which we have always contended — and sanctioning the chapter of expediency ; the evil and per- nicious effects of which the past history of the church fully proves. " Resolved, That we also consider them * necessarily heretical and schismatieal,' as much so as human creeds and confessions of faith, when made the * bonds of union and communion.' " The resolutions of the church were accompanied by an address signed by the eldership. The resolutions and address were published in the Age and the Reformer, with extended comments by Mr. Burnet, from which we make the following extract : " But while I do not subscribe to the notion that the church, as a specific organization, can do everything which the Lord requires his saints to do, I wish to prove that our societies assume no powers not employed in the apostolic era. " The Connersville elders, then, have fallen into the popular misconceptions of the official purposes of the Christian church ; they seem to forget that God obviously requires of his saints many labors that are never per- formed by thorn associated as a church ; and that many persons could lawfully perform, by their associated repre- sentatives, what no individual church could lawfully ELDER BENJAMIN FRANKLIN. 331 or unlawfully perform. Christians may endow colleges, but individual churches do not. Christians may join with non-professors in upbuilding such and similar benev- olent institutions, when, as mere members of churches, tliey perhaps would never accomplish anything of the kind. But these acts are none the less Christian on that account. Parents are required, as Christians, both to punish and reward their children, but these are not church acts, though they are as necessary and useful as any act of worship. The church is a worshiping assem- bly, and its members may and should contribute to the conversion of the world in the manner best suited to pro- duce the result. Paul chose association. When the church at Antioch, the great patrons of Gentile evangeliza- tion, had become the powerful center of Christian Gentil- ism, Paul accepted a mission at their hands, as the chosen agent of the Holy Spirit, but not to the exclusion of other churches. He labored under the co-operation of churches during the greater part of his ministry. To carry out benevolent purposes, he required a committee to be appointed to co-operate with him, very much as secretaries, treasurers, managers and presidents man- age the affairs of societies now-a-days. When Paul establishes the office of the ' Messengers of the Churches,' and requires that districts of churches should appoint a responsible holder and distributor of charitable funds, he deserves the same blame which is liberally bestowed on those who are forward to get up a committee of church representatives, and call them by such official des- ignations as president, secretary, etc." Two of the opponents of these societies at the begin- ning continued their opposition throughout. These were Jacob Creath, Jr., of Palmyra, Missouri, and Jer. Smith, 332 THE LIFE AND TIMES OF of Winchester, Indiana. Articles from them, with ed- itorial responses, are found as far back as the year 1849. We have thus far omitted a biographical sketch of Jacob Creath, Jr., a distinguished Reformer and veteran of the cross of Christ, who still survives. He was born January 17, 1799, on Butchers' Creek, Mecklen- burg County, Virginia. He was in early youth pro- foundly impressed religiously, and struggled hard for the freedom of his soul under the confusing influences of sectarian systems. In the Life of Jacob Creath, by Peter Donan, we find the following account which Mr. Creath gives of his early efforts to obtain peace and pardon. He says : " I never saw the day when I did not desire to be good and please God, my Maker. I often withdrew to retired places and prayed to him that I might see a great light shining around me like Saul of Tarsus ; or hear a voice, informing me that my sins were pardoned. Under these circumstances nature sometimes gave way, and I went to sleep on my knees, overwhelmed with the dreadful con- sideration that I was forever lost. " In this state of mind 1 had alarming dreams. One of them was peculiarly impressive. I imagined that the day of judgment had come. The human race were as- sembled on a vast plain. The Saviour occupied a narrow pass between them and heaven, through which only it could be entered. And no one could enjoy that unspeak- able privilege but those on whom He conferred a white ball as a token of his favor. An older sister and myself approached him together. On her he bestowed the pledge of his love, and she passed away from me into the realms of unfading beauty, glory and bliss. Me he repu- diated. ELDER BENJAMIN FRANKLIN. 333 " I was devotedly attached to my sister ; and when I found that we were permanently separated, and that hell was my immortal portion, I awoke, screaming in a paroxysm of terror. Although it is more than fifty years since this incident occurred, the original impression still remains. When I found that the scene was merely a dream, I went earnestly to work to secure my salvation." Of his conversion he says: " When I emerged from the water, I possessed what had never fallen to my lot be- fore, * the answer of a good conscience toward God.' I felt tranquil as a summer's eve. My • peace was as a river.' I * rejoiced with joy indescribable and full of glory.'" Mr. Creath was intimately associated with Campbell, Stone, Scott, and all the early reformers, and has done much through a long and eventful life, both with tongue and pen, to promote the cause of Apostolic Christianity. He has traveled extensively through the South and West, preaching the pure Gospel and exposing as but few men have the boldness to do the religious errors of this and past ages. He possesses a wonderful knowledge of the Bible and ecclesiastical history. He was called by Bro. Campbell at one time, " the historian of the Church of Christ." He has written much for our periodicals, and his valuable productions may be found in the Christian Baptist, Millenial Harbinger, American Christian He- view, and other publications. He has turned many souls to Christ, and still lives to defend the faith of God, full of knowlege, wisdom, faith and love, awaiting the sum- mons to join his faithful co-laborers who have gone be- fore. But to return to the subject of opposition to the socie- ties. Mr. Creath, on receipt of the circular announcing 334 THE LIFE AND TIMES OF that the question of forming a Missionary Society would be acted upon at the October Anniversary of 1849, wrote a. series of opposing articles, which, after some de- lay, were inserted in the Proclamation and Reformer. He treated of this subject under the heading of " Argu- ments against Clerical Organization." The following queries, with Mr. Franklin's answers to them, comprise a fair summary of the state of the dis- cussion two years after the organization of the Missionary Society : " 1. Is not the argument used by us in favor of Bible Missionary societies, etc. (that it it is an expedient plan to concentrate our means), the same that is used by the sects, in favor of their organizations? Josiah Jackson." "Answer. — We presume the querist means, in the above question, by the words « their organization,' the church organization of the sects. If so, the argument, 'that it is expedient,' we admit, is one of their argu- ments. But no sectarian church organization is expedi- ent, for such an organization supplants the organization of the church of the living God, the pillar and support of truth, and nothing can be expedient which is so disas- trous in its results. But the manner of distributing Bi- bles, or even writing and printing them, and the plan for evangelizing the world, being mainly left discretionary with us, we may insist upon one plan, because it is expe- dient, and oppose another, because it is not expedient. In this way Paul and Barnabas differed, one alleging that it was expedient to take Mark with them, and the other that it was not expedient. They had no revelation on the sub- ject of taking Mark with them, and consequently were left to their own discretion, and differed so warmly about FXDER BENJAMIN FRANKLIN. 335 it that they did not go together themselves. Yet they continued in fellowship. In the same way, we may differ with some of our brethren warmly on the expediency of the societies we have formed, and they may now refuse to go with us, but we hope to continue in fellowship with them, and in the same general church organization. B.F." " 2. Did not the apostles organize each church or congregation a Missionary Society, and a Lord's day school?" " Answer. — He organized every church a Missionary Society, but he did not confine every church to its own individual organization, in missionary and other benevo- lent enterprises. Members of the church have a right to do benevolent acts in their individual capacity, without consulting the church, as we can prove to the satisfaction of any reasonable brother; an individual church can do acts of benevolence in her individual capacity, without consulting other churches, and ten, fifty or a hundred churches can, and has a right, to fall upon an expedient, to concentrate their efforts upon benevolent objects. This was done by the primitive churches? B. f." " 3. If God has given us a plan, and that is for each congregation to act independently, does the matter belong, like that of building a meeting-house, to the chapter of expedients? j. j." "Answer. — God has given no such plan as that each church shall act independently in all its acts." The sayings of Alexander Campbell were never autho- rity to the disciples of the Eeformation in the sense that the discipline is authority in the M. E. Church. But his sound judgment on all matters of Scriptural knowledge 336 THE LIFE AND TIMES OP gave great weight to his views ; and during these discus- sions on ecclesiastical polity, his language was often quoted on both sides. The Christian Baptist, a monthly peri- odical issued by him for seven years, commencing in August, 1823, had as much to do in shaping and fixing the views of the Reformers, as ever any one man's writings had to do with the views of a religious commu- nity. For this reason, what he said is a matter of interest to us. His language is so clear and definite, that we only need one or two short extracts to understand him per- fectly. On page 15 (we quote from D. S. Burnet's reprint of 1845), in answer to the question, " How, then, is the Gospel to spread through the world? " Mr. Camp- bell says : " The New Testament is the only source of information on this topic. It teaches us that the association called the Church of Jesus Christ, is, in propria forma, the only institution of God left on earth to illuminate and reform the world. That is, to speak in the most definite and intelligible manner, a society of men and women having in their hands the oracles of God ; believing in their hearts the Gospel of Jesus Christ ; confessing the truth of Christ with their lips ; exhibiting in their lives the morality of the Gospel, and walking in all the Command- ments and Ordinances of the Lord, blamelessly, in the sight of all men. When spiritual men, *. e., men having spiritual gifts, or, as now termed, miraculous gifts, were withdrawn, this institution was left on earth, as the grand scheme of Heaven, to enlighten and reform the world. An organized society of this kind, modeled after the plan taught in the New Testament, is the consummation of the manifold wisdom of God to exhibit to the world the civil- izing, the moralizing, the saving light, which renovates ELDER BENJAMIN FRANKLIN. 337 the human heart, which elevates human character, and which prostrates in the dust all the boasted expedients of ancient and modern times.' ' Again : On page 70, he defines and affirms of the Church, as follows : " It is a society of disciples professing to believe the one grand fact, voluntarily submitting to His authority and guidance, having all of them in their baptism expressed their faith in Him and allegiance to Him, and statedly meeting together in one place, to walk in all His Com- mandments and Ordinances. This society, with its bishop or bishops, and its deacon or deacons, as the case may require, is perfectly independent of any tribunal on earth called ecclesiastical. It knows nothing of superior or inferior church judicatories, and acknowledges no laws, no canons, nor government, other than that of the Monarch of the Universe and his laws. This Church, having now committed to it the oracles of God, is adequate to all the purposes of illumination and reformation which entered into the design of its founder." The force of such teaching stood greatly in the way for a time after the organization of the Bible, Publication and Missionary societies. Preceding the «* Anniversaries" in 1851, Mr. Burnet felt called on to make the following remarks on "The Christian Baptist and Bible and Mis- sionary Societies," in an editorial for the Proclamation and Reformer: 44 About the time that the Christian Baptist was com- menced, much worldlyism was admitted to a place in the list of means employed in the support of these and kindred institutions. The editor and his coadjutors, who, like Luther, attempted a reformation of the Church, fixed their eyes upon these departures from the simplicity of the 338 THE LIFE AND TIMES OF Gospel and Christian worship, and lashed them without mercy and with great effect. Lotteries to build places of worship, the appropriation of sums realized in horse- races, etc., etc., were duly recorded and castigated ; but, unfortunately, terms were often employed which the same writers would now be far from using. Sometimes the institutions themselves, confounded with such abuses, shared in the general condemnation, and the position of many of our churches was quite equivocal on the whole subject of general organizations for Bible and Missionary purposes. To be sure, there was much objection to the manner in which these institutions were conducted, as well as the way in which they were supported. But the feeling on this subject has been much modified for the better. We now have our Bible, Missionary and Tract institutions, and Brother Campbell himself has accepted the presidency of one of them. With very little excep- tion, our brethren are warmly advocating and aiding to sustain them. Indeed, some of us, as documents will show, never swerved from a firm attachment to them. The subjoined extract from the Millennial Harbinger will serve to show how that deservedly popular magazine now regards the whole subject, and also serve to correct any improper impression which some of the early articles of the Christian Baptist may have been the occasion of creating. Much of the same kind could be quoted : " In view of the facts and truths which we have been contemplating, we cannot avoid the conviction that Chris- tian churches were constituted by our Lord his * primary societies' for the work of evangelization. Not that we believe, as some have thought, that every church, acting as an isolated body, ought to appoint and sustain a missionary among the heathen. Evidently, this ELDEll BENJAMIN FKANKLIN. 339 is an impossibility. For, in many cases, a single church has no missionary to appoint; and in many others, where the missionary might be found, there is a want of ability to sustain him. But it is the duty of each to do what is possible. And the fair conclusion is, that, as the realm of heathenism is before the churches, as a common field, and as the work of evangelization lies before them, as a common cause, they should become * co-workers ' for its prosecution. And where scattered bodies of people are called to act together for a common end, the mode which reason and Scripture both suggest, is, that of acting together, by means of ■ messengers ■ or delegates. We do not believe that the churches were ever called to act together by means of delegates for a government, or from the exercise of supervision over each other ; but that they are called thus to act for the common object of evangel- ization. When bodies of delegates are appointed and convened for such a purpose, to carry out the great aim of the commission, whether they spring from one small district, and are called an * Association,' or from a still larger one, and are called a 'General Convention,' we believe that it may be truly said of them, in the language of Paul, * They are the messengers of the churches, and the glory of Christ.' " The opposition made itself felt, so far that in the next year after the organization of the Missionary Society, an important amendment, " in the spirit of conciliation," became necessary. The following is Mr. Burnet's edito- rial note of it : 44 During the meetings, in accordance with the notices given last year, there was opportunity given for suggested amendments to the constitutions of the several societies, and after much discussion, the more completely to perfect 340 THE LIFE AND TIMES OF these instruments, the whole subject was referred to D. S. Burnet, Jno. T. Johnson, L. H. Jameson, T. J. Melish, Jno. T. Jones, John F. Fisk and Jacob Burnet, Jr., as far as the Bible and Missionary societies were concerned, and the constitution of the Tract society, to A. Campbell, D. S. Burnet, James Challen and T. J. Melish, by which committees the constitutions of all the societies were so amended as to abolish, hereafter, any future life-member- ships, and life-directorships, so as not to interfere with rights already vested. These conclusions were in the spirit of conciliation, arrived at with great unanimity. Upon the whole, there was more unanimity than last year, and other valuable advances made concerning which we shall speak hereafter." But the opposition gradually died away, and within three years almost entirely ceased. Alexander Campbell approved, and was for years nominally president, although so advanced in years and feeble in strength that he never presided over its sessions. He was present a number of times, and read mi address at the opening of its sessions. The American Christian Review shortly rose to the ze- nith of its influence, and its editor, ill the full possession of his vigor, gave the Society his unqualified support. Most of the leading men among the Reformers attended the meetings, and by their presence gave it countenance, although only a few really took any active part in its do- ings. The Society apparently had a clear field before it, and its friends were jubilant over its grand success. In these days of its exaltation, the American Christian Missionary Society assumed for itself that it represented a " Christian brotherhood at large." Alexander Campbell, in the days of his activity, had Compiled a Hymn Book which for years was the standard ELDER BENJAMIN FRANKLIN. 341 psalmody among the Reformers. Many began to regard it as out of date and greatly needing a careful revision. Finally, the Missionary Society presumed to appoint a " Hymn Book Committee," who presently prepared anew compilation, in the " introduction " to which it was an- nounced that, " This Hymn Book is the result of an agreement between Alexander Campbell — the former proprietor of the Christian Hymn Book — and the Chris- tian brotherhood at huge, as represented in the American Christian Missionary Society. " The term " Brotherhood of Disciples," was used in the same connection. The production of a new Hymn Book, and especially when the need of a new one is generally conceded, could hardly be- come a source of strife. The new book gave pretty gen- eral satisfaction, and the whole affair passed with just a moiety of grumbling, that " making hymn books was not exactly missionary work." Sundry measures looking to education, especially to the education of ministers, came up, most frequently, however, in the State Auxiliary So- cieties, and were sometimes objected to as out of place, but generally suffered to pass. On the question of slavery the Society decided that it was not empowered to act, and adopted the views entertained by Mr. Franklin. The ultra anti-slavery men for this reason withdrew and organ- ized a " North western Christian Missionary Society.'' The Society was at the summit of its popularity when the war of secession came on. The popular excitement rose almost to a phrensy, and few could withstand it. The American Christian Review, then, without doubt, the most popular religious periodical among the Disciples, was opposing the enlistment of Christians as soldiers, which led to a charge of " disloyalty " against the Disci- ples generally. Many members felt that the accusation 342 THE LIFE AND TIMES OF was unjust, denied that the Review fairly represented the "brotherhood," and demanded an expression from the Missionary Society of disapproval of the rebellion and of sympathy with the government. A series of •« war reso- lutions " was passed by all the Conferences, Synods, As- sociations, etc., of the denominations. Similar resolu- tions were introduced into the animal meeting of the American Christian Missionary Society in 1861. A point of order was instantly raised. The chairman decided that, under the exigencies of the times, the resolutions were in order. An appeal was taken from the" chair to the house, and the chairman was overruled. Great ex- citement prevailed, but that ended the matter for that year so far as the Society was concerned. People already prejudiced against the Disciples appealed to this as unde- niable evidence that the" Campbellite Church " was a dis- loyal church. The next year the resolutions were again introduced, and again the point of order was raised. Vice-President Errett was in the chair. With an expla- nation that his decision was not that of the person in the chair, but that of the chairman, he decided, as instructed by the vote of the meeting the year previous, that the resolutions were not in order. Appeal was taken and this time the resolutions were voted to be in order. They were passed.* There were present at the time a large number who would have voted against the resolutions anywhere. There were many more who accepted the sen- nit may be added that in 18G1, after these resolutions were declared out of order, the Missionary Society was adjourned for a few minutes, and the mem- bers convened in a mass meeting as individuals. A chairman was chosen and the resolutions were introduced and passed with but little opposition. This showed that the action of the Society was not upon the merits of the res- olution*, but upon the propriety and right of such action in a Missionary So- ciety. ELDER BENJAMIN FRANKLIN. 343 timents of the resolutions politically, but believed that the Missionary Society had gone beyond its limit in acting at all upon a political question. Both these parties there- after withdrew from the support of the Society, and it be- gan to decline. The general devastation created by the war cut off very much of the financial support which the Society had received. Between these two influences, the Missionary Society had so far lost public favor that by the close of the war public opinion was ready to be turned against it. In 1865 the discussion of the propriety and righteousness of such organizations w T as renewed. The direct attack was, of course, upon the American Christian Missionary Society, because it, with the auxiliary societies, was the only gen- eral convocation among the Disciples. We shall attempt no outline of the argument, as the points made in it, excepting the charge that the Society had failed in the work for which it was organized, are be- fore the reader. The main question involved was the pure Congregationalism to which the Reformers had been educated by Alexander Campbell in the Christian Bap- tist, and by Barton W. Stone in the Christian Messenger. A number of the periodicals of the Reformation refused their columns to the discussion. But the Review was opened to it, and as it circulated everywhere, the people generally were awakened to a consideration of the subject. Mr. Franklin himself for some three years took no part in the discussion. But it was noticed that he had ceased to plead for the Society, and that his son was one of its most persistent opposers in the columns of the JReview. Many suspected that he was the instigator of the articles written by his son, and this increased the personal oppo- sition to him. But the fact is that his mind was under^ 344 THE LIFE AND TIMES OF going a change in regard to the denominationalism of the Reformation. He had been a fervent advocate of the so- cieties, and his influence had contributed in no small de- gree to make them what they were. But he was disap- pointed in the results. He began to conclude that they had not done what they were expected to do, and had as- sumed a prerogative as a representative assembly which did not belong to them. And it was not long until it be- came evident that his sympathies were with the opposi- tion, although he said nothing. In the languishing condition of the Misssionary Society an effort at conciliation and compromise was made. A committee of twenty persons was chosen to take the whole matter under advisement and report at a convention to be held in Louisville in 1869. The committee reported for the dissolution of the Missionary Society and the substi- tution therefor of a " plan of Church cooperation," which after its adoption became known to the public as the " Louisville Plan." The principal features of this plan can be readily learned from the following extracts from the constitution : Article I. This organization shall be called the Gene- ral Christian Missionary Convention. Art. II. Its object shall be the spread of the Gospel in this and in other lands, according to the following plan of church co-operation : Section 1. (a) There shall be a General Board and Corresponding Secretary. (6) A Board and Corresponding Secretary for each State to co-operate with the. General Board. (c) District Boards in each State, and a Secretary in each district, whose duty it shall be to visit all the churches in his district, in order to induce them to accept the missionary work as a part of their Christian duty. ELDER BENJAMIN FRANKLIN. 345 Sec. 2. There shall be an annual convention in each district, the business of which shall be transacted by mes- sengers appointed by the churches ; an annual convention in each State, the business of which shall be conducted by messengers sent from the churches of the State, it be- ing understood, however, that two or more churches, or all the churches of a district, may be represented by mes- sengers mutually agreed upon ; and an annual general convention, the business of which shall be conducted by messengers from the State conventions. Sec. 3. The General Convention shall annually appoint nine brethren, who, together with the Corresponding Secretaries of the States and the Presidents of the State Boards, shall constitute a General Board, who shall meet annually to transact the general missionary business, and appoint a committee of five to superintend the work in the intervals between their annual meetings. Mr. Franklin endorsed the plan as a good compromise measure and tried to make it succeed. But he could not work in such spirit and hope as he had done for the So- ciety, nnd the Disciples would not give it their moral and material support. The discussion in the paper was shut off for some time; but this course gave dissatisfaction to many persons, and availed nothing toward the success of the new plan. The parties for and against it corresponded very nearly with the parties already described and known as "progress" and M anti-progress.' ' Finally, Mr. Franklin turned against the new arrangement and pro- nounced it a failure. The outcry at this change of front on the part of the Review was very great. A flood of discussion followed, a great deal of which was wholly un- called for and very intemperate. \\ r e shall only make 16 346 THE LIFE AND TIMES OF room for the following editorial, which appeared in the Review of January 11, 1876: "In another column the reader will find an article from our worthy brother, John B. Cor wine, fmd we have two more from him, equally as clear and conclusive as the one -we publish, in which he proves beyond a reasonable doubt that the editor of the Review is not infallible, or certainly that he has not been in his past history ; that he recom- mended the Louisville Plan in 1869, but now opposes it ! This he has shown up with much ability, and greatly to the disadvantage of the editor of the Review. True, that matter has been explained in our columns again and again ; but, then, it must be explained and discussed more and more. When other men commit a blunder, and afterward confess it, they are generally forgiven, but there appears to be no pardon for the editor of the Review! He has made a blunder and the law is, * The soul that sinneth, it shall die.' Ezek. xviii. 20. If he swore the horse was sixteen feet high, he must stick to it. If the editor of the Review once went for the society scheme, wrote and published many things in favor of it, and thought it was right, he must think so forever, in defiance of all his experience in the matter, the demons- trations he has had, a more mature study of the Scrip- tures and thorough knowledge of them, and the history of religious operations ; and though fully convinced that the whole of these schemes are wrong, he must continue to write and publish as much as ever in favor of them. Is not a man to be allowed to learn anything in a public life of forty years? Or may all other men learn some- thing, and when convinced of error, turn from it, but the editor of the Review must never learn anything, nor change his course from wrong to right? Must he carry ELDER BENJAMIN FRANKLIN. 347 the meal in one end of the sack, and a stone, to balance it, in the other end forever, though he has learned, that, by dividing the meal and leaving the stone, he can carry twice as much? " As we have said, we have several documents before us from our worthy Bro. Corwine, in which he has labored the subject, brought it up from different angles, and showed up the editor of the Review in a most mas- terly manner. He has anticipated the reluctance the editor would feel in publishing the exposition of his incon- sistencies in his own sheet, and demanded a return of the documents, if not published, that he might publish them in some other paper. This, of course, alarmed the editor of the Review and brought hiin to terms. He must therefore, succumb and publish these documents, and let his readers see what those attentive had long known : that he has said many things favoring and even advocating the different society schemes we have had ; probably as much and with as much force as any other man among us. We confess that the editor of the Review is fairly and fully convicted by our able Bro. Corwine, of having been a so- ciety man and saying man}' things favorable to the society schemes. This our columns abundantly show. We do not, therefore, propose to stand any trial, but come for- ward in open court and plead guilty. We are at the mercy of our judges, and can only beg their clemency. May it please their honors to hear us a few words? " We were not preseut when the first society among us was born. We never did anything toward originating any one of the societies we have had. Our name was put on the list, without our consent or knowledge, as one of the Committee of Twenty, appointed to devise a plan previous to the bringing out of the Louisville Plan, but 348 THE LIFE AND TIMES OP we were not present with the Committee at any time dur- ing their work on it, did no part of the work, and had no idea of having anything to do with it. We shall have oc- casion to refer to this matter again further on. *' We held all conventions at a discount for many years, in the early part of our operations, and stood pretty firmly on the position taken in the early articles in the Christian Baptist. But we continued to attend the conventions generally, and found much enjoyment in meeting so many men all enlisted in the same work. Not only so, but explanations were constantly being made, that ©ur conventions were only advisory, voluntary, and had no authority — that they were limited strictly to mis- sionary ivork, and had no right to interfere with the inde- pendence of the churches. We also had a clause in the constitution of some of our societies limiting the conven- tions to missionary work. With this view, and trying all the time to be satisfied, we became reconciled to them, and thought we had them safe. That great man and master spirit, Jacob Creath,as he has recently mentioned, wrote us nearly thirty years ago, objecting to conven- tions as dangerous bodies, and entreating us to have nothing to do with them. We published some of his arti- cles, and probably declined some of them, making the best defence we could. "We at one time took the position of Corresponding Secretary for the General Society for a short time— six months, if our memory is not at fault — agreeing to give it one-half our time, and to receive a compensation of six hundred dollars a year. Our recollection is, that wo received three hundred dollars for our services. We never heard anything about our '• exacting'' the pay, or there being any necessity for it ; but it was the understanding ELDER BENJAMIN FRANKLIN. 349 that we should have it, and we received it. We beg to be forgiven this wrong. We soon saw that, though we were doing work enough and more than enough to earn what was given us, that we were not doing the cause of the Lord good enough to justify our continuing to receive it, and, as the best thing we could see that we could do was to stop it, we promptly resigned. This was the only three hundred dollars we ever received for labor in the cause that we are satisfied did not do any good. " We have given close attention to the money solicited and contributed to the Bible Society, the first one created among us, and what went with it, and we are satisfied that it amounted to nothing of any importance. That society has been long since abolished. We then brought into existence a Publication Society. After all the fine things said in favor of that scheme, in which we participated, the logic of events compelled us to abolish it as a useless appendage. We can not tell the amount of money con- tributed for these two enterprises ; but whatever it was it went for nothing. A few years since, a Publishing Asso- ciation was established in Cleveland, O., reputed to have subscription to the amount of $25,000. That money, so far as paid, was all sunk and no capital stock left. Some kind of a stock company has been set on foot in St. Louis, Mo., purporting to have shares to the amount of $100,000. That, we think, is in doubt. We sent a missionary to Jerusalem, and spent a considerable sum of money on that mission, but have nothing to show for it. We sent a missionary to Liberia, and he died before he had time to do anything. That fell through. We spent many thou- sands on a mission in Jamaica, and that has fallen and amounts to but little. m In the past six years we have paid to one man for 350 THE LIFE AND TIMES OP salary, traveling expenses, stamps, stationery, etc., some $15,000 to $18,000, and to half a dozen State Secretaries a little less each. We have had agents in the field that did not raise money enough to pay their salaries. We have had schemes for building meeting-houses by societies, and men out raising money for these enterprises, and money has been paid, but houses not built. We do not condemn the good men that have been in these schemes and advo- cated them. We did the same. But must we shut our eyes on matters of fact, and not only believe without evi- dence, but against evidence ; against the stern logic of events ; without a precept or an example in the Bible that these schemes are good, wise and scriptural? We can go for them no further nor longer, without going against light and knowledge, the clearest convictions of our inmost soul. With what face can we come before the people, with all these matters before us, and ask for more money to go into any of these schemes ? " Shall we talk of " going into all the world and preach- ing the gospel to every creature ? " There is no preaching the gospel in these schemes. They have deceived and dis- appointed us, and proved themselves to be useless for good. They have demonstrated themselves to be danger- ous to the safety of the church and the gospel itself, and what remains for us to do is to let them alone ; as Bro. Creath says, "have nothing to do with them." We know how the commission reads, but there is nothing in that calling for the people of the Lord to send up their money to some stall-fed agent, who is standing ready to catch it, with the idea that he will see to having the gospel preached in all the world. You see to it that what you give goes to the support of some man who is preaching. Do not submit to the idea that you can give the money, but can ELDER BENJAMIN FRANKLIN. 351 not tell where to apply it. Tell the agent to go and preach ; do good work ; save sinners, and you will help him ; but that you have no use for him as "a middle man ! " We want the agents in the field at work, and not perched somewhere waiting for the money to come out to them, to send somebody else to preach. Let them go out and work, earn and eat their own bread, and not make the poor preacher, that does the work, dependent on them for his rations. See to dealing out the rations yourselves. "As we said before, we had no hand in getting up the Louisville Plan ; but after we heard it read, and saw the unanimity of feeling that appeared to prevail, we feared that if we refused to acquiesce in it we would appear con- tentious and in the way of what appeared generally to be regarded as a good thing, and made up our mind to go for it, and did so in good faith. Probably, under all the circumstances, it was well as any way that we did so, and thus give the matter a fair trial. We tried to carry it, till we found we could not, with the incumbent at the head of it. But we do not now go against it merely because it is not a good human scheme, or because it did not succeed ; but because it is a human scheme, with the intention to go against all schemes of the kind. We put it and all the conventions and human creeds on the same footing, and go against them because they are human; originated in human wisdom and not in the wisdoin of God. "We make no issue about spreading the gospel, or about State lines; we pay as little attention to State lines as anybody. Our issue is about schemes that do not spread the gospel at all — that do not support the men that spread the gospel — schemes that raise but little money, and give all that to men that do not spread the gospel. We want apostolical example, practice — that raised more, did more work r and supported the men that did the work. 1 * 352 THE LIFE AND TIMES OF FRANKLIN. The "Louisville Plan" failed so completely that, for the last two or three years of the effort to work by it, there was not money enough raised to pay the salary of the Corresponding Secretary, and it was therefore aban- doned. A "Foreign Mission* ' has been since created, and excites no opposition, because there seems to be no dispo- sition manifested in its management to carry it beyond its legitimate sphere of missionary work. The Disciples now comprising the Reformation exist at present in the simplest form of Congregationalism. There is no vestige of a federation, nor anything which can be recognized as a representative assembly. And it seems to be a fixed purpose among them to continue in this con- dition, as the best in which to combat the partisan spirit begotten by denominational organizations. CHAPTER XVII. /TvHAT many of the Disciples were alienated from J_ Benjamin Franklin in the latter years of his life is part of his history. The circumstances that led to this alienation are part of the history of the times in which he lived. If it were a mere personal matter between him and them, the propriety of keeping the facts in re- membrance by so public a record as this might reasona- bly be questioned. But the only reason why so many, not only withdrew their support from him and his Review, but became active in the effort to counteract his influence and to break down his periodical, was his inveterate opposition to their methods and measures. He was ac- cused of personalities, and presently, of general charges where he could give no specifications. He was berated as an editorial pope, who, elevated by some unfortunate cir- cumstance of the times to a position of immense power, hurled his anathemas upon the head of all who chanced to offend him, while the next breath of the complainer, pronounced him an unlettered ignoramus and unworthy of dignified consideration. He was assailed by vociferous denunciations from the very men who had just been try- ing to overwhelm him with their silent contempt. The history of the Reformation' for the past quarter of a century is not altogether pleasant to dwell upon. Were we acting from mere inclination, we would gladly withhold some facts that now form a large part of the later history of a people whom God has called to a great and noble work. We would greatly rejoice to see the 354 THE LIFE AND TIMES OP healing of the wounds made by years of disagreement and discussion often characterized by wrangling and strife. But it is our duty to record facts and not to make them. The sacred history which God has given for " a lamp to our feet and a light upon our pathway," is as faithful in re- cording the idolatries and wanderings of the Jews as in the narrations of their obedience to God. A disposition to cover up iniquity was one of the charges brought by Ben- jamin Franklin against the " progressives,'' while they accused him of thrusting forward and giving unnecessary publicity to matters that would better be hid. Deception and dissembling are not to be enumerated among his faults. If he disliked the course pursued by a writer or a preacher he hesitated not to say so, and spoke so plainly that everybody understood him. This was so well known that when he complimented any one his utterances were taken at the full force of their meaning. He certainly never flattered anybody. We have already given a summary of the questions that gave rise to serious discussions, and made mention of some of the persons concerned in matters of public in- terest. We shall, in the present chapter, give additional details which will help to a better understanding of mat- ters heretofore passed too lightly. The speculations upon the " inner consciousness " of Christians appear to have been started by the promulga- tion of Prof. R. Richardson's views in regard to the indwelling of the Holy Spirit. He held the views enter- tained by many others before and since, that the promise of the Holy Spirit as a paraclete was not to the apostles only but to all Christians. The Spirit, personally present in the believer, operates upon his spiritual nature so as to quicken his perception of truth and give him a better ELDER BENJAMIN FRANKLIN. 355 realization of the truth of the promises than can come of a mere intellectual conception. Some younger men, so lately from school that the defi- nitions of mental philosophy filled the angle of their intellectual vision, were fascinated with Prof. Richardson's reasonings. And when he wrote his essays against Locke's philosophy, these younger men became inflated with the conceit that a new phase of the Reformation was about to be developed, which would eclipse all that Alexander Campbell had done. It was more than intimated that Mr. Campbell had done well in recalling attention to the fun- damental principles of Christianity; but he and others had dwelt long enough on "first principles," and the Disciples should leave these and "go on to perfection." They began to talk and write about an "objective" and "subjective ,, religion. The "inner consciousness" of the Christian, quickened by the power of the ever present and powerful paraclete, seizes upon "the things of the spirit" and en joys them as present realities. This is the subjective religion which makes the Christian happier and more spiritual. The masses of the Disciples, who live in hope and walk by faith, believing all that prophets and apostles have spoken by the Spirit, and trusting the promises of their Lord, were held, with an affectation of pity for them, as plodding along, after the way of Locke's explo- ded philosophy, with only an objective religion — they were blinded, and trusting only in words and ideas where they were entitled to the things represented by the words. If any one quoted to them the language of Peter, "In whom (Christ) though now ye see him not, yet believing, ye rejoice," they did not attempt a different exegesis. The answer was "That is a mere objective view of Christi- airity." There is a "higher law" of our nature, a spiritual 356 THE LIFE AND TIMES OP perception which is to be quickened by the Holy Spirit, and without which quickening none can be spiritually minded or enjoy the things of the Spirit. There is no subject on which the promulgation of a dif- ferent view from that current among the Disciples could have created a greater sensation. They had fought and won a tremendous battle on abstract spiritual regeneration, and the doctrine of total hereditary depravity, out of which it grew. This doctrine of an "inner consciousness" was regarded as a mere revival of the old dogma, and there was but little patience manifested towards its advocates. Mr. Franklin attacked it at once, as calculated to subvert the Gospel wherever it was believed, and was by no means sparing of the men who took the lead in its advocacy. We have already given account of his tilt with Mr. Anderson in regard to Prof. Richardson's essays. The younger men he regarded as at once more ultra and as having less dis- cretion in the advocacy of the theory. Many regarded him as being too severe, and as giving too much prominence to obscure men. But he did not think so. He traveled as widely as any one man could, and carried on an extended correspondence with persons in all parts of the country. He insisted that there were preachers enough in it to make an extended "defection," if their work was not "nipped if] the bud." The pai ties were not mere friendless adven- turers. And they were complicated with other matters, which had by that time begun to disturb the harmony among the Disciples, so as to awaken the sympathy of many who would doubtless have accepted their theory had not the exposure been so prompt and so thorough that the masses soon came to understand the bearing of the specu- lation, and rejected it. The three persons who became the most prominent in ELDER BENJAMIN FRANKLIN. 357 the agitation of this subject were, Thomas J. Melish, of Cincinnati, I. N. Carman, of Ashland, Ohio, and W. S. Eussell, of Jacksonville, Illinois. These tried to persuade the people, and probably believed themselves, that theirs was a new doctrine. Yet there are some circumstances indicating that their new views would be so much more acceptable to the religions parties around them that they would be regarded as orthodox. They evidently sought to fraternize with those parties, and, when they failed to establish themselves among the Disciples, they readily found more congenial ecclesiastical relations among the Baptists. "The defection, " as Mr. Franklin called it, is a frequent subject in the Reviews issued during the years 1857 to 1861 inclusive. His course in opposition to it may best be learned from his own writings, and we shall have him speak for himself as far as possible. In an editorial, April 12th, 1859, he said: "We have tried to construe things we have seen among us in a favorable light, and to keep up the conviction that no evil was intended. But it is all in vain ; the conviction is there, deep and strong, and though we desire to remove it, have tried to have it removed, it only becomes deeper and still deeper, that evil, most ruinous and mischievous evil is intended. We have tried to believe that it was confined to a narrow limit, that but few were infected, and that it would not amount to much. We do still think, that so far as the private members are concerned, it is confined to but few ; but the defection among public men, among schemers, wire-workers and would-be- wire-work- ers, we are satisfied, is wide enough to make it a very serious matter. When Mr. Ferguson lost his love for the principles of the Gospel, entered upon his wild and idle 358 THE LIFE AND TIMES OP speculations, apostatized and fell, we were surprised to find how many sympathizers there were with him, and how many were hanging but loosely to the faith. When they saw how speedily he went to ruin, they retreated. Till the present defection, they were still, and all was quiet. But an opening is now made, a new phase is turning* up, and perversions are being made, ruinous to all the great work we have done or are now doing. We are satisfied an effort is now determined upon to renounce, insidiously repudiate, and covertly sink all we have done and are now doing. We have some men among us, who have acciden- tally fallen among us, without ever being of us, ever having the work we are engaged in at heart, or having any S3^m- pathy with us ; who have a deep and settled opposition to the main principles developed, advocated and maintained by Alexander Campbell. These are restless spirits, unhappy souls, never hearty in anything unless it be murmuring, complaining, opposing and pulling down what has been built up by the greatest sacrifices, incessant labors and determined perseverance of other men." The next issue gives the following account of the course pursued by Mr. Melish in the Church of Christ, on Sixth street, Cincinnati : " We complain not that a man should preach anything, not excepting Mormonism, if he determines thus to dis- pose of himself; but then, there is a bold, manly and straight-forward way to do even this. Let a man take his own proper platform, stand upon his own proper basis, sail under his own proper colors, and preach his doctrine in its own proper name, and not impose upon those for whom he has no affiliation, and with whom he has no fraternity. Nothing is more loathsome than to be bored with the miserable drivellings of men in a fellow- ELDER BENJAMIN FRANKLIN. 35 9 ship where they have no heart, among a people with whom they have no sympathy, and pretending to be in a cause which they would sink. Nothing is more disgusting than to sit and listen to 'one of these week after week, while he reads nothing, learns nothing, and produces nothing, except some stupid, antiquated, and oft-exploded notions familiar with all the sectarian parties in this country thirty years ago, under the silly conceit that he is * going on to perfection,' that he is * progressing,' * advancing in knowl- edge,' etc., etc. Several of these are now among us, and no man living can tell what they believe, or what they preach. They know not what they hold. They agree in nothing, that we are aware of, unless in disliking the main principles we as a religious body have maintained and defended for many years. There are now at least three factions of these, one in Cincinnati, one in Jacksonville, 111., and one in Ashland, Ohio. " So far as those in our city are concerned, there are not more than three or four to whom we attach much blame. Some three or four of them have acted very badly, and have done the cause about as much injury as was in their power. The two principal men in the work commenced their inharmonious work several years ago. We shall not attempt a description of all their little maneuverings, twistings and turnings. But we can not let them pass without a sketch of their course. They were entrusted with the management of building a meet- ing-house, and went beyond the ability of the church in the expense, and involved the church in a debt ot some $6,000, after the brethren had paid what they felt able to pay. They then, contrary to the wish of most of the members, pressed instrumental music into the church. Many other little devices were resorted to, disagreeable to 360 THE LIFE AND TIMES OF a large number of the members, among whom were many of the old and more substantial of the body. Meantime, one of their number wrote an article signed, ' A Seeker after Truth,' which appeared in the Review for 1857, and was accompanied with, some pretty stringent strictures, editorial. * Seeker after Trnth ' probably concluded that he would find more truth than he was seeking after, and closed with article number one. " Meantime, this same * Seeker after Truth,' otherwise T. J. Melish, commenced preaching the Spirit, praying for the Spirit, and opposing the preaching of * first prin- ciples ; ' yet, almost his entire discourses related to first principles. He professed to have experienced a great change since advancing into the new light, and put up superior claims to spiritual illumination. He scarcely ever spoke without speaking of the superior joys since his advancement in knowledge, at the same time evincing repugnance to the writings of Mr. Campbell, especially the Christian Baptist, and the success of the principal men among us. The new doctrine concerning the Spirit was in every sermon and prayer. After we had delivered a discourse in the church one night, he prayed very fer- vently for us that we might receive the Holy Spirit, and explained to the Lord in his prayer, that * except we are born of the Spirit, we can do nothing.' Elder Geo. Tait also professed a great advancement in knowledge, very superior enjoyment and extended peace, since the dawning of the new light. They proceeded so far as to cease to call upon persons to participate in the social meeting, professing each one to speak, sing, or pray, as moved by the Spirit. Many of the members of the church, seeing these silly and empty pretensions, and penetrating through the shameful farce, knowing that, lying at the bottom of ELDER BENJAMIN FRANKLIN. 361 it all, there was a hatred of the main principles that dis- tinguished their profession from everything around them, became utterly disgusted and would only attend the meetings for celebrating the Savior's death. " Things had now come to a crisis. The church was constantly declining. Two distinct parties were forming. Eld. Henry Hathaway had left Covington and come to the aid of the brethren, to try and save the church. The heavy debt was pressing upon it, and it was feared it would have to be sold. We had sold our church property on Clinton street, and were deliberating on occupying the property on Freeman street donated by Mrs. Judge McLean to the Disciples. We were generally advised by brethren in the city, and many out of it, to unite with the brethren on Sixth street, where the defection was, try and save the church, assist in paying the debt, and thus save the cause from shame. This advice we took, and the main part of the members united with them, since which arrangements have been made to meet the debt. Before we united with them, we had a mutual understanding that we would try and have no participation in the doctrinal difficulty among them. When we were received, Eld. Melish harangued us on the new doctrine, and subsequently every time we heard him preach or pray. We paid scarcely any atten- tion to it, and never replied to anything said by him. Every little device they could think of, was employed to annoy those who differed from them. " There were now two bishops in the church, Elder H. Hathaway and T. J. Melish. Meantime, the church, with much unanimity, elected Bro. G. W. Rice to the office of bishop. Some two or three of the defection probably made some objection, but we are not aware that any voted against him. The usual restlessness continued, and the 362 THE UFE AND TIMES OF defection generally ceased to attend meetings unless some one supposed to be favorable to the party was expected to speak. Thus things continued till some two months ago, when a written petition was presented to the church, with thirty-nine names signed, requesting the church to grant the persons whose names were signed, letters of recommendation and dismission, that they might form another congregation, alleging that they intended to preach the same doctrine and remain in the same faith of the church they were leaving. Explanation was made that they had consulted Bro. Challen in reference to the step they were taking, and that he had advised them to do it. "It was also reported, probably in private, that Brother Hopson, who was then in the city, had also concurred with them and advised them to leave, as they were about to do. It was moved and carried to defer action upon their request a few days. Before the time for action, Bro. Challen was written and Bro. Hopson was conferred with, on the subject, and both say decidedly that they never gave any such advice. The church, without a dissenting voice, refused to grant them letters. They then "went out from us because they were not of us," though expos- tulated with by Elder Walter Scott with tears, at the time; and have since, we are informed, been meeting in a hall. "The church since is in peace and harmony, the atten- dance larger than before and the Sunday-school fuller; and we hope soon to have an evangelist who shall devote his energies to the interests of the congregation. As we occupy a prominent place there, we thought it due to the brethren abroad that we wake this much of a statement find explanation," ELDER BENJAMIN FRANKLIN. 363 Mr. Carman's history in connection with the church at Ashland, Ohio, is very fairly given by himself, in a communication published in the Beview for January 17th, 1860. The communication, and the editorial comment thereupon, shows that the " defection'* was closely con- nected with other matters than the influences of the Holy Spirit, and suggests why the leaders in it received so much sympathy from men who would not openly espouse their cause. We insert both entire : " The undersigned, late pastor of the church of 'Dis- ciples,' in Ashland, having felt himself constrained to withdraw from his pastorate, and, more recently from the church also, seeking, meantime, and obtaining, the opinion of a council relative to certain public acts and teachings of his, which had been called in question by a portion of his congregation, offers this brief statement in explanation of his course and position. "The ground of dissatisfaction with his course he be- lieves to have been two-fold, and that it may be fairly stated thus : " In the matter of church policy, he having been regu- larly ordained to the pastorate, assumed and acted on the position that the pastor has control of the pulpit, and that his relations generally to other officers of the con- gregation are such as recognized in no other denomina- tions holding to the congregational form of government. He also held that an evangelist, or minister without a lo- cal charge, was officially amenable to the denomination at large, as represented by her ministers, instead of be- ing answerable therefor to the particular church where he might hold membership. " In respect to doctrine he had taught — " 1st. Salvation by grace, as contradistinguished from 364 THE LIFE AND TIMES OF salvation bylaw, — grace being the sole principle of the sinner's acceptance through Christ. " 2d. Faith, the only conditionating principle in the sinner's acceptance of Christ. " 3d. Baptism, as affecting no more than declarative justification and an enrollment in the visible kingdom of Christ. " 4th. The Holy Spirit, as personally and directly the agent converting and sanctifying men through the Truth. " 5th. The utility and declarations of faith, as needful to show how a church takes the Bible as its only rule of faith and practice. " 6th. The need of greater agreement in such under- standing of the Bible for church than for Christian fel- lowship. "7th. Fraternal recognition of all evangelical churches, as parts of Christ's visible kingdom, so as to discounte- nance sectarianism without identifying it with denomina- tionalism. " Such were the matters of difference between church and pastor. " These, in substance, were at length mutually submit- ted to a Council of Ministers and Elders from abroad, both parties agreeing to abide by their opinion. " The council gave their verdict to the effect that they found the late pastor's course * schismatical in its ten- dency and destructive of the interests of the cause of Christ,' and his teaching * tending to produce dissension and division in the church of God ;' and that they could not « consistently recognize as a faithful minister of the word ' such a teacher. " In the face of this verdict, however, the council care- fully explained, on its delivery, that it was ■ not intended ELDER BENJAMIN FRANKLIN. 365- to have the effect of changing said ex-pastor's church rela- tionship!'' "Notwithstanding this strange disclaimer, the undersign- ed feels no disposition to remain where his labors in the Gospel are not approved, nor to hold a membership in any church by mere sufferance. Much less could he de- sire intimate relationship with those having so little zeal for the purity of the sanctuary as to be willing to retain in their embrace one they deem so schismatic and a de- stroyer of the cause of Christ. He prefers to stand or fall with those principles for the consistent adherence to which, as he believes, he has been condemned. " He has only to say, therefore, in conclusion, that with no church acquiescing in the council's verdict, has he any ecclesiastic relations ; while with all, whether churches or individuals, who practically repudiate that verdict, his relations remain unchanged. I. N. Carman." " Ashland, JSTov. 9, 1859." " When a man changes his position and gives to the pub- lic an explanation, we have no objection to assist him in handing it around. Upon the above we have the follow- ing remarks : " 1. This gentleman appears to have occupied a posi- tion unknown to the New Testament before his late sad disaster. He styles himself ' late pastor of the church of " Disciples," in Ashland, O.' We read in the New Testament of the ' church of Christ ■ and ' church of God,' but never of any « church of " Disciples, " ' much less 'Pastor of the church of "Disciples!"' — Had he been an humble follower of Jesus, imbibing the snored speech of his Master, and His holy Apostles, and labor- 366 THE LIFE AND TIMES OF ing to maintain it, his explanation would not have been needed. " 2. In respect to doctrine, he had taught — '* ' Salvation by grace as contradistinguished from salva- tion by law, — grace being the sole principle of accept- ance through Christ.' Here is meanness personified. The insinuation is in this that his brethren did not receive the doctrine of salvation by grace, but by law. This sly and slippery insinuation and misrepresentation was com- mon twenty-five years ago from about third-rate Metho- dist circuit riders, and some other very unenlightened and weak men ; but now it has become the doctrine of the * late pastor of the church of " Disciples," in Ashland, Ohio V He knows, and knew when he wrote this, as well as he knew his name, that every man among us had from the beginning maintained salvation by grace and not by the law. But they did not have the artifice of leaving their language capable of double meaning or different in- terpretations. They explained that Christ and all that He has brought to man is of grace — pure and unmerited favor — in contradistinction from the law of Moses ; but those modern * Disciples,' not of Jesus, but of Cousin, Kant and Hamilton, and especially some of the ■ late pastors of the church of " Disciples," ' mean by grace some unintelligible mystical principle ; and by law, they mean the law of Christ, for adoption ; and those adopted according to this law, they count adopted on the t legal- istic principle.' We are ashamed of their silly trifling with the clear and obvious principles of the gospel of Christ. "3. 'Faith, the only conditionating principle of the sinner's acceptance with Christ.' The first item, in his list of doctrine, is, 4 grace being the sole principle of the ELDER BENJAMIN FRANKLIN. 367 sinner's acceptance through Christ,' and, in the second item, * faith, is the only conditionating principle.' Bole principle means the only principle. " In the first item, then, grace is the only principle, and, in the second item, faith is the only principle ! But still, there is a saving clause in this. Grace is the sole princi- ple, but faith the only conditionating principle. This is very slippery theology. The Lord puts faith and bap- tism together, and thus makes one as much a * condition- ating principle ' as the other. « He that believeth and is baptized shall be saved.' Here are two things to be done for the same purpose. One is believing and the other is being baptized. The object is salvation. " 4. « Baptism, as affecting no more than a declarative justification and an enrollment in the visible kingdom of Christ.' Where is all this learned? Not in the New Testament, but in sectarianism. The New Testament says nothing about * declarative justification,' nor* en- rollment in the visible church.' Why not be content with the language of Scripture? Simply for the reason that no schism can be formed in that way. We must have some new and foreign terms introduced for a show of knowledge and pretence of learning. " 5. ■ The Holy Spirit, as personally and directly the agent converting and sanctifying men through the Truth.' Where does he read anything about the Holy Spirit per- sonally and directly being the agent in sanctifying men through the Truth? Why this bringing in of strange and unscriptural terms, unless to create contention? Why not be content with the prayer of Jesus? ' Sanctify them through thy truth ; thy word is truth.' There is about as much perversity in these items as could be con-* cieused into the same number of words, 368 THE LIFE AND TIMES OF "6. ' The utility of declarations of faith, as needful to show how a church takes the Bible, as its only rule of faith and practice.' Is not this sprightly for a young man educated in the school of Christ? How many ways are there of taking the Bible as the only rule of faith and practice? There are but two ways of it. One is to take the Bible as the only rule^ and the other is not to take it. The Bible itself declares the faith of the 'people of God. Those who have another faith, or no faith, need declara- tions of faith, or of unbelief, to show that they stand no- where and are religiously nothing. This is our quondam Bro. Carman's position. "7. 'The. need of greater agreement in such under- standing of the Bible for church than for Christian fel- lowship.' This is the first we knew of the difference between church and Christian fellowship. In the new theology there is a difference between church fellowship and Christian fellowship. In the former there must be a greater agreement than in the latter! What profound wonders the wisdom of our young theologians is bringing to light ! We older men are entirely in the shade, laid upon the shelf and behind the time. This is what we have lost by not being philosophers, wise men — knowing nothing but Christ and him crucified ! Here we have been plodding along, with nothing but the Bible, and have never discovered the difference between church and Chris- tian fellowship, and that a greater agreement is necessary for church than Christian fellowship ! This is as wonder- ful as the discovery of John and Charles Wesley, "that men are justified before they are sanctified." Some of our young pastors put one in mind of the j^oung lady who had been a session to high-school and ascended the hill of science so high that she asked her good mother, when she ELDER BENJAMIN FRANKLIN. 369 returned home, which one of the cows gave the butter- milk ! "8. * Fraternal recognition of all evangelical churches, as part of Christ's visible kingdom, so as to discounte- nance sectarianism without identifying it with denomina- tional ism.' This is the brightest spot of all ! Here we have * evangelical churches,' as ' parts of Christ's visi- ble kingdom.' Pray what is Christ's kingdom? We leave out the 'word visible, for he has no kingdom in this world that is invisible. Christ's kingdom is Christ's church, or the church of Christ. The individual congre- gations, or churches of Christ, make the congregation or church of Christ. What does sectarianism mean! • Sect,' is heresy. The same Greek word is translated sect and heresy. A sectarian is a heretic. 0.ur wise brother is for discountenancing heresy, by styling heresies * evangelical denominations/ and recognizing them as parts of 'Christ's visible kingdom. ? In this way he does not identify sectarianism with denominationalism ! Is not this brilliant? "9. Last, though not least, ■ he assumed and acted up- on the position that the pastor has control over the pulpit.' Could not the church so much as grant this assumption? Then he could have kept every man out of the pulpit, unless he agreed with the pastor. How inter- esting to belong to the church with such a pastor ! He can then invite sectarians into the pulpit and keep his own brethren out of it. Some pastors are much better in con- trolling pulpits, attending parties, engaging in hearty laughs and great dinners, than in taking care of the church of God. One stationed in Peoria, 111., a short time since, can testify to the truth of this. The Lord save the cause from these lordlings." 17 370 THE LIFE AND TIMES OF Mr. Franklin led off in the exposure of this movement, but it was not long until his efforts were ably seconded by President Campbell and Professors W. K. Pendleton and Charles L. Loos, of Bethany College. The utterances from Bethany were a necessity, from the fact that many were inclined to trace the origin of the trouble to one of the professors of the College. Mr. Russell became most prominent of the trio men- tioned above, and also departed farther from the views current among the Disciples. His work of distraction began in Louisiana, Missouri. He had been engaged to preach for the church a year. In the middle of the year the church proposed to pay his salary for the full }'ear, if he would only leave them. But he stubbornly refused to go before his time was up. From this place he went to Jacksonville, Illinois, where he succeeded in dividing the church in a very short time, but carried a majority of the church with him and held the meeting house. On Groins: there he was made principal of an excellent high-school, but was soon announced as president of Berean College, Jacksonville, 111. This added something to the report of his doings abroad. His views may be learned from what was written by President Campbell and Professor Pendle- ton concerning him, in the Harbinger for January, 1860, and which we will presently lay before the reader. Dr. W. II. Ilopson, then of Louisiana, Missouri, in a letter to the editor of the Review, says of Mr. Russell : " I asked his opinion of the Campbell and Rice debate on the subject of spiritual influence. He said that * Mr. Rice was in the main correct and that Mr. Campbell made a magnificent failure. He said publicly and privately, in the pulpit and in the social circle, that, ' the Baptists were sound on the baptismal question, the Presbyterians ELDER BENJAMIN FllANKLIN. 371 were sound on justification by faith, the Methodists were sound on prayer and personal piety — that allot* them were sound on spiritual influence, and that we as a people on all these subjects were fifty years behind the times— that the so-called Reformation brought out nothing for which the world was at all indebted to it, but the confession as the bond af union— that Jesus was the Christ — and per- haps the more frequent observance of the Lord's sup- per.' " Prof. Pendleton, after citing the facts of the case, added : "In the light of these facts, no one can fail to justify the action of their respective congregations towards W. S. Russell, of Jacksonville, 111., and his party, and I. N. Carman, of Ashland, Ohio. The proceedings in the case of the latter, we lay before our readers in this number of the Harbinger, The course of Mr. Russell is already generally understood. Both of these young men, for whom we have felt great respect, and, indeed, personal attachment, seem to be infatuated with the conceit, that Providence is, just now, intending a reformation in the opinions of our brethren, as to the theory of spiritual operation, and that they have been raised up to inaugu- rate it. I do not write this sentence in irony, but in sober conviction. They have manifestly studied to dis- cover, and labored to disseminate subtle and controver- sial differences, with the resolute and undisguised purpose of pushing their speculations to the point of ecclesiastical division and organization. They have resisted the ear- nest and private entreaties of their best friends ; thrown themselves into personal opposition to old and experi- enced ministers ; repelled the exhortations and reproofs of the wisest and best of their brethren ; looked with 372 THE LIFE AND TIMES OP heartless indifference upon the strife and alienation which they have provoked ; seen the power of the gospel para- lyzed by their contentions about doctrine ; Christ and his doctrine trampled under foot id strife about the Spirit ; the influence and the peace of several churches destroyed ; and their Master's cause, in many places, evil spoken of; and yet, intent upon their work, they persist in their course, and will not be advised. If they cannot concede that they are in error, they surely cannot but perceive that they are the occasion of a great injury to the cause of Him whom they profess to serve. The mischief is be- fore them, around them, knocking at the doors of their conscience, appealing to their Christian charity, and yet they are both blind and deaf to it all. What can they expect? What do they desire? If it be to become lead- ers, heads of a party, let them remember that Christ is our leader and our head, and go out from among us. The material of their organization cannot be found among the true followers of Christ. "We sincerely regret the issue to which this philosophi- cal speculation has come. For a long time, we hoped that better counsels would prevail, but that hope is gone. Pride of opinion has ripened into bitterness of opposition ; the arrogance of philosophy has triumphed over the for- bearance of love, and nothing is left but that the friends of peace withdraw from such, and have no fellowship with this work of the flesh. We leave them to the world, and whatever of notoriety or of glory it may award them. For the few, who may be innocently entangled in these speculations, we hold in reserve a further consideration of them, upon their merits as a philosophy. " From President Campbell's remarks we make the fol- lowing extract : ELDER BENJAMIN FRANKLIN. 373 " But while the remedial system continues extant — and that must be till the Lord returns —no change of dis- pensation or administration is promised ; and, therefore, none is conceivable. Bro. Em ssell's^day-d reams of a new age of miracles, which lam informed he preaches, is a pleasing dream to a sickly and desponding heart ; but it is a dream and no more ; and such is his newly vamped and dressed speculation on spiritual impact or contact in order to a new heart, a new spirit, and a new life. " His recent readings have been unfortunate. His plea for miracles is rather an alarming symptom ; still, it is borrowed from Rome, and, therefore, there is some hope that he may restore it to the real owner. His German readings have not been fortunate. The facts, precepts and promises of the Divine Teacher, without any such empty, imaginative and deceitful philosophy, constitute the marrow and fatness of the word of life, and are all- sufficient to make the man of God perfect, thoroughly furnished for every good word and work. " We know no man * after the flesh,' and still less those * who give heed to seducing spirits and doctrines concerning demons ' — and who assume that if we had more faith we could work miracles and cast out demons, as did the Apostles to maintain their commission. When any one allows his idealities to riot in such excesses and extravagances, it is our painful and sorrowful duty to re- monstrate as publicly as the brother or alien who gives out, prints and publishes such visions and imaginations. " His positions, expressed in his own words, are these : — " ' We can not have one theory of spiritual influence for the Christian and another for the Sinner. If the Spirit operates through the word in conversion, it must operate in the same way in the sanctification of the Christian ; and 374 THE LIFE AND TIMES OF then how unmeaning do the strong expressions of the New Testament become which speak of the Spirit dwelling in man and making man his temple and habitation ! ' Again he adds, * He always works internally, and that is never called the Spirit's influence which is exerted merely through secondary agencies.' These are his own definit- ive words. They are perspicuous, definite and precise, and quite intelligible. It is, then, strongly affirmed as a fact, true and veritable, that the Holy Spirit alike posi- tively enters into the heart of saint and sinner, and, by actual impact, or by positive impression, operates im- mediately, ivithout any instrumentality , or means, upon the naked spirit of man ; just as the potter's hand manipu- lates or moulds a vessel out of the dead cold clay ! *' Again, he affirms ' that that is never called the Spirit's influence which is exerted merely through second- ary agencies.' This 'merely' is, in his style, out of place. When Jesus says : — 'Sanctify them through thy truth, thy word is the truth,' (John xvii. 17), he ought not, according to this theory, to have added, 'through thy truth,' for that indicates an indispensable instrumen- tality. He certainly presumes not to say that 'through the truth' does not indicate any instrumentality? And if he admits that sanctification is consummated without the knowledge and belief of the truth, then the Saviour's views and his views are in direct and positive antagon- ism. It would require more than any miracle reported in the New Testament to reconcile his theory with the teachings of our Saviour on the premises. " The conclusion of this intercessory prayer makes ' the declaration of the Father's name ' or character, indis- pensable to the enjoyment of the love of God on the part of saint or sinner. It is in these words : « I have de- ELDER BENJAMIN FRANKLIN. 375 clared to them thy name and will declare it,' in order to — or, « that the love wherewith thou hast loved me, may be in them, and I in them.' John xvii. 26. Without faith in such a declaration of love could we by any possi- bility enjoy it? " ' We can not have one theory of spiritual influence for the Christian and another for the sinner.' Hence, we affirm that the Spirit works through or by the gospel upon saint and sinner, and upon neither but through or by the word, preached and believed. As Prof. Loos makes mention of what was said in the Baptist periodicals concerning the course of Mr. Russell, we shall precede his communication Avith quotations frorq two of those periodicals. They believed, or at least they affected to believe, that the defection was quite extended, and that the parties concerned in it were essentially upon Baptist grounds. It is probable that the liberal and com- plimentary notice of Mr. Russell by Baptist editors flattered his vanity and emboldened him in measures where he would otherwise have hesitated. The Western Watchman, a Baptist weekly published in St. Louis, said : " Some of the ablest men in the ranks of 'the Refor- mation,' are abandoning Mr. Campbell's doctrine of ' bap- tism for the remission of sins,' and preaching the necessity of a direct operation of the Holy Spirit upon the heart in regeneration. Several of the ablest men, among whom Rev. Mr. Loos and Rev. Mr. Murphy, both presidents of western colleges,* agree, substantially, with President Russell, whose sermon on the necessity of *Prof. Loos was. for a short time, president of Eureka College, in Illinois, hut was more widely known as one of the Bethany Faculty. Mr. Murphy was president of Abingdon College, at Abingdon. Illinois. 376 THE LIFE AND TIMES OF the operations of the Holy Spirit we noticed some months ago, are engaged in a movement which promises much good. They are young and able men, and their dissatis- faction with the Bethany theology is shared extensively by their people. We rejoice to see that the truth is mak- ing conquests, and overthrowing the barriers that sophists have thrown up to impede its progress. Mr. Campbell may yet live to seethe loose, disjointed fabric that he has erected, fall to pieces." The following communication from H. J. Eddy, a Bap- tist minister of Bloomington, Illinois, was published in the Christian Times, a Baptist weekly of Chicago : " That denomination sometimes called Campbellites, Reformers, Disciples, etc., but who prefer to be called Christians, have been discussing the main points wherein we have differed from them ; one party advocating the views commonly called evangelical. Rev. Mr. Rus- sell of Jacksonville, one of the ablest men of the West, is the leader in this reformation of the Reformers. He is sustained by Rev. Mr. Loos and Rev. Mr. Murphy, both of whom, like iVlr. Russell, are presidents of West- ern colleges, and able men. A large number of the best educated and most able pastors are with them ; and many of their leading churches have adopted their views. They have abandoned the old idea of 'baptism for the remission of sins/ and teach the direct operation of the Holy Spirit upon the heart in regeneration ; and dependence upon the Holy Spirit for success in building up the cause of Christ. They do not hold to baptismal regeneration. They hold to our views of communion, only they administer the Lord's supper every Lord's day, which many Baptist churches do as well. There is, evidently, in this move- ment, a great approximation to, if not a full reception of, ELDER BENJAMIN FRANKLIN. 377 the main features of the Baptist denomination. We were prepared for this, by listening to a sermon, delivered in Bloomington more than two years :igo, before the annual meeting of that body, by Rev. Mr. Russell, who, with great power, advocated these doctrines from the text, * Tarry ye in Jerusalem till ye be endued with power from on high.' He fearlessly charged upon his own de- nomination the prevalent errors in regard to the person- ality and work of the Holy Spirit, as the cause of their weakness and want of greater success. We were aston- ished and delighted with such a sermon from such a source. "At the risk of being charged by some Baptist Jehu, who drives a paper in Tennessee, [J. R. Graves of the Tennessee Baptist, who was always " exceeding mad " against the Disciples. — J. F.] and calls on the world to see his zeal for the Baptists, with the enormous crime of 'affiliating with the Campbe'lites,' we shall express our great joy at the movement in question, and our cordial sympathy for the noble men who are struggling to bring about this reform. One of these men informed the writer that their views are ■ indentical with those of the Baptists in all respects.' " These reformatory views meet with much opposition, and it was rumored in Jacksonville, when our General As- sociation was in progress there, that Rev. Mr. Russell would probably be removed from the college by those who opposed his views. Mr. Russell is quite young, but there are few men West or East, superior to him ; and no man in that denomination, unless it be Alexander Camp- bell himself. We shall pray for the success of these breth- ren, and ' affiliate ' with them." It will be seen, as stated in the communication from 378 THE LIFE AND TIMES OF Prof. Loos below, that the paragraph in the Western Watchman was condensed from this communication by Mr. Eddy. The residence of this gentleman at Blooming- ton, so near the center of the Russell defection, may ex- plain why it seemed to him that so large a proportion of the Disciples were on the move toward the Baptists. Prof. Loos' communication is headed, "A Correction — « Reformers Reforming,' " and is as follows : "Bro. Franklin : — The Review of the 24th inst. has just reached me, and in it I notice the article from the Western Watchman, of St. Louis, entitled ' Reformers Reforming,' in which my name is announced, together with that of Bro. P. H. Murphy, of Illinois, as 'substan- tially agreeing with Prest. Russell of Jacksonville,' etc. I thank you for.the notice you have taken of this matter, and especially for the suggestion, at the conclusion of your remarks, for Bro. Murphy and myself to set this matter right before the public. I agree with you in this, as due to myself, the brethren, and others beyond us who are misled by this statement. I have already noticed this report in the Harbinger, (for February) and elsewhere ; but as the Review circulates more widely than any of our other papers in the quarter where this story was first and most extensively spread, I will, with your permission, at- tend to this matter in your columns also. "The article you published from the Watchman is but an abstract of a letter written by a Mr. Eddy, a Baptist preacher, of Bloomington, 111., to the Baptist paper of Chicago, in which letter all these statements that appear in the Watchman are announced in the most exasperated and jubilant style. All over the Union the Baptist papers have with the greatest eagerness, in full chorus, caught up these jubilant uotes of Mr. Eddy ; and from the East and ELDER BENJAMIN FRANKLIN. 379 the West, the North and the South, have letters poured in upon me upon this subject, from brethren who knew my views .about this Jacksonville heresy, and were there- fore surprised to see such a statement circulating in the public papers. Leaving God to judge and punish the iniquity of the men who are the authors of this falsehood, I have contented myself with simply setting this matter right before the public. In a few words, then, I will at- tend to the items of Mr. Eddy's letter. "1. Mr. Eddy states, 'They have abandoned the old idea of "baptism for the remission of sins," and teach the direct operation of the Holy Spirit upon the heart in re- generation,' etc. This is announced as the chief «dorv of this Jacksonville 'Reform,' and with this 'Rev. Mr. Loos and Rev. Mr. Murphy' are said to agree. A more ex- treme falsehood could scarcely be invented. 'Baptism for the remission of sins' — with its antecedents, as our brethren teach it — has been an unshaken conviction with me ever since I had any mature religious faith to the present moment ; and will remain so as long as I believe the word of God. To me the words of Jesus, 'He that believes and is baptized shall be saved,' the words of Peter, 'Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins,' are of no doubtful signification. They stand before me as the voice of the Eternal by his Spirit, to be accepted by us in their plain, obvious, direct meaning, as they were accepted by the Christians of the apostolic age. A false human the- ology, a vain, arrogant, supercillious contempt of the old, may seek to despise, and may make war upon this ancient Bible truth ; but in spite of all the contempt of these con- ceited theologies and sectarianisms, it will stand in its primitive strength while the Bible endures. And let us 380 • THE LIFE AND TIMES OF give no encouragement to any attempts to fritter down the meaning and force of this divine word — "for the remission of sins" — until there is nothing left in it to believe and value. Such attempts will ever be made by the uneasy pruriency of unsteady souls. Let it stand and be accepted by us in its obvious, full strength ; and as such let us do good battle for it, as for a positive truth, and God will give us the victory. " 2. As to this doctrine of • the direct influence of the Holy Spirit in conversion ' — a notion and a phraseology so common in these apostate days — I have always re- garded it, ever since I have thought upon the subject, as without the slightest foundation in the word of God. I look upon it as one of the most cardinal errors of the chaotic sectarian theology. I need not pause here and de- fine this expression, 'direct influence,' etc. Everybody knows what it means. I do not regard this as a matter of little consequence. It is an error laden with mischief, a prolific fountain of errors, leading men to neglect the at- tention and homage due to the word of God. I regard the disentangling of the Bible doctrine on this special subject by this Reformation as one of its most blessed re- sults. On no one point is the public mind more benighted. And the end of the controversy on this subject has not yet come, and I presume will not while the world stands. See with what tenacity the sectarian world holds on to this error ! The power of the word of God in its positive demands can never be successfully brought to bear on men, till they are emancipated from this error. "Such are my views on these two cardinal items of this ' Reform among Reformers/ attempted by some, and trumpeted over the land by the Baptists. No man living or dead has ever heard ine utter any sentiments contrary ELDER BENJAMIN FRANKLIN. 381 to what I have here said. My faith, as all who know me can testify, I fearlessly assert anywhere. Any man, therefore, that has origi Dated the statement in the letter of Mr. Eddy, as far as my name is concerned, has simply originated a most unqualified falsehood. " 3. The statement of my * substantial agreement with Mr. Russell,' and of my marching under him 'as leader' back to the Baptists, as this precious letter in- forms us, is simply ridiculous, to give it no worse name. This gentleman's course, ever since he began to develop it, I have regarded as wrong and mischievous in doctrine and conduct. I have ever so declared myself by word when present, and by a large correspondence since absent, to the brethren of Illinois, as well as to others. I have never had any controversy with President Russell, and never sought any ; and have nothing to say now of his motives. I once had hopes in him ; but these have long since fled. His course is so far away from what we regard as right, that any further fraternal relations and co-opera- tion with him and those with him are entirely out of the question. My objections to him and his are not only that they have entered into mystic speculations, leaving the plain paths of the word of God. This departure is itself a sin. But his actual teachings are, in my eyes, most false and fraught with evil. They cannot and ought not to find any acceptance among us. " 4. The Bnptist papers give this * reformatory move- ment ' a very wide extent * over the West and elsewhere.' This is all a dream of the imagination. ' Many of the greatest and best men of the Campbellite body ' we are told, are in this grand march to the Baptist camp. What diseased head could have conjured up such a vision, is be- yond my conception. Narrow, exceedingly narrow, is 382 THE LIFE AND TIMES OF this whole ( movement,' and on the morning when the Baptist people will be drawn up with high expectations and straining, eager eyes, to welcome this great army of repentant, returning prodigals, coming home under the guidance of * Presidents of colleges/ as subalterns, great will be the dismay and disappointment of these Waiting people to see, as we trust they soon will see, a few solitary wanderers enter the Baptist fold — rari nantes in gurgite vasto (pardon the iLatin). " 5. An attempt has been made by these factionists to name as many names as possible on their side, to give character to their efforts. We have, everywhere, many excellent men who are laboring earnestly for the eleva- tion and progress of the churches, in all the excellencies of a Christian, spiritual life. These men, though heart and soul opposed to these factious efforts, have* by these errant men been secretly reported as in favor of this pseud o reform. Bad men, too, have for their own ini- quitious purposes reported these falsehoods. How wrong and unrighteous this is, every man of conscience will judge. " Let these * reformers ' know, moreover, that while we all rejoice to see any true man earnestly laboring, within what we believe to be Bible limits, to " teach, re- prove and correct;" as soon as any man seeks to over- leap these bounds, to turn against what we believe to be right, he will meet us all as a solid front against him. " 6. There is another point here. As long as a good man is heart and soul with us, loves, esteems and honors us, before friends and foes, we will all rejoice to listen to him, in his words of counsel and advice, of encourage- ment and reproof. But when men, ostensibly pretend- ing to be of- us — of our teachings, our purposes, our la- ELDER BENJAMIN FRANKLIN. 383 bors — and this, too, into the eager ears of our worst foes — thus degrading before others those whom they pretend to call brethren, and entertaining themselves with our enemies at our expense — then, as men unworthy of our fnrther confidence, we denounce and reject them. If any man does not esteem us and love us, let him go where his affections lead him. 7. Do these "reforming" gentlemen imagine that they have the power to rob us of those great results and grand convictions that by a noble and lofty struggle of years we have, by God's grace, secured? — Do they ever dream in their vanity that, while the great progress of the evangelical world is to freedom from all human creeds, that they can really, all of a sudden, by a special illumi- nation, convince us of the indispensable necessity of one? Really, to do this they will have to make a different effort, appear with more masterly weapons of logical power, than any we have seen in their hands. This idle pretense at big words, unusual and very awkward forms of speech and logic — this shallow, puerile attempt at theological metaphysics — give poor promise of any such thing being accomplished on their part. We feel not the slightest misgiving as yet from the force of their logic. " But, enough. I have said more than I had intended to say. The scandal and offence, however, occasioned to our brethren over the whole land, by the report which called forth this article, chargeable no doubt to these defection- ists, called for a full exposure of its utter falseness. I have done what I conceived my duty in saying what I have said in this article. "Chas. Louis Loos." « Bethany College, Jan. 27, I860." 384 THE LIFE AND TIMES OF President Murphy, when be saw his name used in this connection, came promptly forward with a disclaimer. His communication, published in the Review, although it manifested something of what Mr. Franklin called "the sjmiptoms of defection," denied that he was a supporter of Mr. Russell. He said : "It is useless to state that the statements relative to Prof. Loos and myself being the supporters of President Russell are incorrect, as also tbe others relative to our leading men and churches, etc. The brethren will at once see their incorrectness. But from the fact that it seems to be the settled policy of those brethren associated with President Russell, to claim every man as affiliating with them, whose influence would assist them, and who has not publicly expressed himself to the contrary, especially if he believes in a high-toned spirituality in the churches, and does not continually harp on the first principles of Chris- tianity, but together with these presents to the brethren their duty as Christians, unfolding the whole great Christian system in its bearings on saint and sinner ; and since, for reasons not now necessary to mention, I have not written for the periodicals for a year or two, leaving my name to be freely used, much to the annoyance of some brethren, and causing the writing of many letters and many oral denials, I have concluded to present a few thoughts in your widely circulated paper, that the brethren may know where I stand relative to the metaphysical teachings of a few of our brethren. I have carefully rend, I presume, most of what President Russell has written for our periodicals, and have heard him preach often, and I can truly say that much of his teaching is good ; this he has in common with our brethren generally. In many things I regard him as far in advance of our sectarian ELDER BENJAMIN FRANKLIN. 385 neighbors, but in others I regard him as far behind them. Those things which constitute his peculiarities I regard as erroneous and injurious. They have become a kind of hobby with him, seem to control his thoughts and give the caste to every sermon and article. Men generally run into error when they unduly concentrate their minds on any one theme. But it is especially unfortunate when any one settles on a metaphysical speculation as the controller of his thoughts, either in nature or in Christianity. Better in nature select the whole vast universe, varied, sublime, divine, as the theme for contemplation. The mere Bota- nist is unsafe as a Naturalist, as also the man who devotes all his study to Geology. As a Botanist or Geologist he will be more profound, but as a general writer he will too highly extol that which he has more thoroughly learned. Hence the many men of one idea in science. The spiritual empire is a great comprehensive whole, perfect in all its parts. Here we find the most sublime agencies in the catalogue of thought ; the most powerful principles ever announced to man; the most thrilling facts recorded in history ; the only code of laws which are intrinsically, im- mutably and eternally right ; and promises sublime enough to permeate and satiate the most exalted spirit ; still, it is unsafe to settle on any one of these exclusively. Take the agencies and enter into metaphysical speculation for a length of time, and any one is drawn into Trinitarian or Unitarian mystery, and almost necessarily becomes one-sided. So of these principles. Even a continual contemplation of any of these, aside from the others, is injurious ; and he who would make any of them the centre of his system or thoughts, loses the great centre and balance wheel of Christianity, forms a code of doctrine, adopts a philosophy or some darling theory, and rallies his forces there, and makes it the ne plus ultra of Christianity. 386 THE LIFE AND TIMES OF "He that would get a broad and correct view of nature must select some natural elevation, and look out into the universe which God made ; look not into a herbarium but upon the unimitated specimens that carpet the earth ; look not at orreries or any apparatus, but into infinity where suns and planets securely ride along the path marked by the finger of God. So, if we get any clear, well-defined conceptions of the sublime spiritual empire, we will not look into the musty herbariums of theological liter- ature — not at the men-made systems, dimunitive orreries — but look out among the thrilling realities of our holy religion, come under the rays of the Sun of Righteous- ness and look at the spiritual orbs that circle round our great spiritual Head. O ! that the brethren could realize the importance of coming to the word of God, as it is, adopting the ivhole of it, and putting it all in practice. There are no darlings, no non-essentials ; it is all precious. "Hoping that there are still many soldiers among us will- ing to receive the truth and defend it, I subscribe myself yours in the one hope. P. H. Murphy. "Abingdon, 111., January 16, I860." As the Missionary Society gave rise to the only discus- sion on church polity or ecclesiastical organization, which endangered the union of the Disciples, so this " Russell defection " was the only serious doctrinal difference ever introduced among them. It seemed for a time possible that a considerable party might be finally separated from them. Such a result was averted only by the decisive utterance of so large a number of leading men as to com- mand the attention of the masses and fix them in the posi- tion assumed by the Reformation from the beginning. That the Reformers, from the first, rejected the doctrine of a mystic influence of the Spirit upon saint or sinner, ELDER BENJAMIN FRANKLIN. 387 will not be denied by any one who knows their history. It was constantly held that the Christian lives and walks by faith, and th;it faith is the belief of the truth revealed by the Holy Spirit in the word of God. The Spirit neither enlightens nor comforts any man by a direct im- pact upon his spirit. This was a fundamental and irreconcilable difference between the Disciples and the "evangelical churches.'' For many years the struggle went on, the Disciples being generally regarded as "un-evangelical," because they " denied the operation of the Holy Ghost." Meanwhile, however, thousands were convinced that the Reformers were right, and, surrendering themselves to the belief of the truth, stood with them upon "the Bible as the only infallible rufe of faith and practice," When, therefore, a party arose among themselves, who taught that, "that is never called the Spirit's influence which is exerted merely through secondary agencies," but that, "the Spirit always works internally," it was as if a party should arise in a teetotallers' society and teach that the use of ardent spirits is wholesome and bene- ficial to men. It was an intolerable heresy, and a storm of opposition arose which soon deluged " the defection," and washed it out of existence. The Reformation settled back upon its original principle, that the Christian lives and walks by faith, and demonstrated to the world that a religious people without a denominational organization or a human creed can withstand any internal dissension quite as well as they who have both. If it be said that the Reformation is no longer as em- phatic upon this subject, we respond that the advocates of "experimental religion" have so greatly modified their tone and so far decreased in numbers that there is 388 THE LTFE AND TIMES OF FRANKLIN. no longer any occasion for so great emphasis. VHicn circumstances shall again call for an expression, the Dis- ciples will be found to be rooted and grounded in the be- lii 1" of the truth. Mr. Franklin and other leaders of the Reformation were finally justified in " handling the defection without believed the main current to be flowing in the wrong direction. He did not fall in with the current, but put forth his best efforts — and not in vain — to turn the current God ward and heavenward. He seemed to care but little what men thought of him, so that he pleased his Maker. His effort was to please all God-fearing and truth-loving men, and to assist and strengthen them in every way pos- sible ; while at the same time, he expected to meet with opposition from the combined forces of error. He was 462 THE LIFE AND TIMES OF well convinced that there is a continual warfare between truth and error. Having taken a bold and decided stand with the advocates of truth and righteousness, he could truthfully say, in the language of Heaven's King, ad- dressed to his Disciples, " Woe be unto you, when all men shall speak well of you." He courted no favors ; he asked no quarters; and (as he was accustomed to say), he did not stop in any given case ''to count noses," to see how many would vote in the affirmitive, and how many in the negative. If he was confident that he occu- pied the true ground, he would cast his voice for that ground, if he had to stand alone. He adopted the motto of Father Campbell, " The truth is mighty above all things, and will prevail." He believed that truth, though often unpopular, can be made far more attractive and desirable than error; that the people love the truth, and that they will adhere to it as soon as convinced of it. His effort was to convince men of the truth as it is in Jesus though often against their will, that he might redeem them from error and sin. No man among the Disciples of Christ has been more highly esteemed by them as a writer, and perhaps no man has been so disliked by the sectarian world. As a writer, he was popular with all the advocates of primitive Christianity and a pure religion ; they regarded him as a great chieftain and leader, and as abundantly able to cope with any and all opposition. He has taught the important lesson, at least, that a writer may be suffi- ciently popular who advocates nothing but the truth. The most popular writers of to-day are largely sensa- tional. They seize upon every passing event to awaken interest and excite attention. When the minds of the people are turned with interest to a given event, it is not ELDER BENJAMIN FRANKLIN. 463 difficult to excite still greater interest ; but, to turn the minds of the people away from present exciting events and circumstances, and cause them to reflect upon grave and important subjects with increasing interest, is a much more difficult undertaking. The masses will greedily devour the sensational stories contained in the daily papers, but it is with extreme difficulty that you can fix their attention upon those great and solemn matters that involve the eternal interests of the soul. He is no com- mon man, who, in this day, can hold the minds of the people down to the consideration of the simple truth of Almighty God. Benjamin Franklin never wrote a purely sensational paragraph in his life ; and yet, his writings were sought with greediness by the masses of the people. They were anxious to hear what " Bro. Franklin " had to say on all important subjects involving the happiness of mankind. He observed, in all of his writings as well as in his preach- ing and daily conduct, the teaching of holy writ, " be not conformed to the world, but be ye transformed by the renewing of your mind, that you may prove what is the good and acceptable will of the Lord. ,, If he gained a great victory with his pen, he always intended that it should be for truth, only ; and if defeated, that it should be in defending the truth and the right. Many writers who have considerable reputation in the department of cultivated literature are both aimless and pointless. Such writers may use the most elegant language and glide along smoothly, and yet fail to impress a single idea upon the mind of the reader, or to make any lasting impression whatever. It is possible to write continuously, connectedly, and sensibly, and yet without a well-defined purpose cr end to be accomplished. No writer or speaker 464 THE LIFE AND TIMES OF can make a deep and lasting impression without strict regard to the proper analysis of every subject discussed. Every subject should be separated into its natural and distinct parts. Each part should be presented to the reader or hearer separately, and with that degree of em- phasis which its importance demands. Every separate division of the subject becomes a point in the mind of the speaker or writer, to be impressed on the mind of the reader or auditor as the case may be. Proper analysis greatly aids the reader and serves to impress upon the mind and memory the subject matter of discourse. Benjamin Franklin was a methodical and analytical writer. He discussed every subject thoroughly in his mind and had every point that he wished to make clearly defined before he lifted his pen. Having thus prepared himself, he proceeded in a methodical and systematic manner to open up the subject in hand to the mind of the reader. He possessed wonderful analytical power. He could take a very difficult and complex matter, and by his simple and easy method of analysis reduce it to the greatest simplic- ity. He seldom if ever, failed to make himself understoood, even by the ordinary reader. In his written discussions with men of great learning, who were often purposely intensely philosophical, metaphysical and abstruse, he never failed to exhibit consummate skill in dissecting their curiously wrought web of supposed argumentation. He would gather up the superabundance of their high-toned and high-flown verbiage, cast it aside as useless, and pro- ceed to reduce their positions to the utmost simplicity. If the positions assumed were erroneous he would proceed in a systematic manner to point out the errors and would generally close up with a clear and lucid statement of what he believed to be the truth as related to the subject, ELDER BENJAMIN FRANKLIN. 465 Benjamin Franklin was a man of pith and power as a minister, and the productions of his pen contained in the numerous volumes of his writings, are a valuable contri- bution to Christian literature, and will make an impression favorable for the truth and the cause of Christ on coining generations. 21 464 THE LIFE AND TIMES OP can make a deep and lasting impression without strict regard to the proper analysis of every subject discussed. Every subject should be separated into its natural and distinct parts. Each part should be presented to the reader or hearer separately, and with that degree of em- phasis which its importance demands. Every separate division of the subject becomes a point in the mind of the speaker or writer, to be impressed on the mind of the reader or auditor as the case may be. Proper analysis greatly aids the reader and serves to impress upon the mind and memory the subject matter of discourse. Benjamin Franklin was a methodical and analytical writer. He discussed every subject thoroughly in his mind and had every point that he wished to make clearly defined before he lifted his pen. Having thus prepared himself, he proceeded in a methodical and systematic manner to open up the subject in hand to the mind of the reader. He possessed wonderful analytical power. He could take a very difficult and complex matter, and by his simple and easy method of analysis reduce it to the greatest simplic- ity. He seldom if ever, failed to make himself understoood, even by the ordinary reader. In his written discussions with men of great learning, who were often purposely intensely philosophical, metaphysical and abstruse, he never failed to exhibit consummate skill in dissecting their curiously wrought web of supposed argumentation. He would gather up the superabundance of their high-toned and high-flown verbiage, cast it aside as useless, and pro- ceed to reduce their positions to the utmost simplicity. If the positions assumed were erroneous he would proceed in a systematic manner to point out the errors and would generally close up with a clear and lucid statement of what he believed tQ he the truth as related to the subject, ELDER BENJAMIN FRANKLIN. 465 Benjamin Franklin was a man of pith and power as a minister, and the productions of his pen contained in the numerous volumes of his writings, are a valuable contri- bution to Christian literature, and will make an impression favorable for the truth and the cause of Christ on coining generations. 21 CHAPTER XXII. /TV HE great Reformation of the present century began J- b}' religious discussion and investigation. Had there been no discussion there could have been no Re- formation. The early Reformers accepted the Bible as their only guide to a divine faith and a holy life. They regarded it as amply sufficient to promote godliness and piety. The church of the living God was the pillar and ground of all the truth as it relates to man's salvation. It was the only divinely authorized compact body or associ- ation on earth. They therefore condemned in strong and unmistakable terms human creeds and all human organiza- tions established in the name of religion. They not only preached the gospel affirmatively but also negatively. They not only emphasized upon what men were command- ed to do in the name of the Lord, but also upon what they were commanded not to do. Where the Bible speaks they spoke, and where it remained silent they were silent. With them it was as much their duty to condemn what the Bible condemns, as to approve what it approves. If it was their duty to impress the fact that the Bible is a sufficient rule of faith and conduct, it was as much their duty to condemn all attempts to improve upon it by making additions to it. If it was their duty to declare that there is only one body or church of God on the earth, it was their duty to condemn all associations and organizations of men set up in the name of religion not claiming to be the church of the living God, If it was their duty tg maintain, an4 ad- ELDER BENJAMIN FRANKLIN. 467 vocate the power and potency of the all-prevailing name of Jesus the Christ, and the scripture designations given to his true followers, it was their incumbent right and duty to oppose and expose all other names as without au- thority, and as in violation of the authority of heaven's king. They discarded and denied both the name and the authority of Popes, Cardinals, Prelates, Priests and dio- cesan Bishops, together with their humanely devised organizations, creeds and confessions. As it was their emphatic duty to advocate the one im- mersion of the new and everlasting Church of Jesus Christ, it was quite as obligatory to denounce and discard all spurious baptisms. If they affirm that baptism means immersion, they denied with emphasis that the original term for baptism could have any other literal meaning. They regarded it as much their duty to denounce, both publicly and privately, sprinkling and pouring of water for baptism, as to urge the necessity of a burial in water in the name of the Lord Jesus. Having affirmed that the Holy Spirit reaches the sin- ner's heart through the revealed will of God, and by un- derstanding and faith they denied that it could be proven by the Word of God that the sinner is influenced by it in any other way. Having affirmed that faith is the effect and product of divine fact and testimony revealed in the Gospel, they denied that it proceeds from any other source, or that it can be produced in any other way. If God has ordained that faith shall come by hearing the Word of God, it origi- nates in no other way. Affirming that the sinner comes to the blood Christ in baptism and remission of sins, they denied that it could not be proven that the sin- ner who is properly the subject of the Gospel is pardoned without it. 468 THE LIFE AND TIMES OF As the Scriptures reveal a certain way to come to Christ, they denied boldly that there was any other than that certain way. They therefore opposed all false ways of men. If, in Apostolic times, no one was regarded as a citizen of Christ's kingdom, and a Christian who had not first obeyed the specific commands of the Gospel, they argued with the force of Divine logic, that in their day no one could enter the fold of Christ, or be regarded as a Chris- tian, without obedience to the Divine law of pardon. As the church was composed anciently of Overseers, Deacons, Evangelists, and the body of Disciples, they denied that it could be divided into any additional classes or orders of office. They advocated one book, the Bible. One faith, defined by one book, the Bible. One inflexible law of pardon. One church of Christ and the living God. Only Scripture names and designations of the church, and the people of God. Only that order, arrangement and classification of mem- bers in the body of Christ prescribed in the Word of God. Only that manner of life revealed in the life of Christ and taught in the Gospel required of Christians. No order of worship but that taught and practiced by the Apostles and first Christians. No end to attain but salvation from sin, death and the grave, together with a final and an abundant entrance into heaven and eternal rest. In the advocacy and maintenance of these God-ordained and Heaven-born truths, they feared no opposition; and, believing that the omnipotent God would sustain them, they braved every danger and conquered every foe. They, ELDER BENJAMIN FRANKLIN. 469 as brave soldiers of the cross, put on the whole armor of God, and declared his entire counsel. As the eye glances along that long line of illustrious reformers engaged in the great work of restoring to the world the church of Christ "without spot or wrinkle, or any such thing," it rests upon Benjamin Franklin with fixed attention and pleasing interest, as a giant among giants and as a hero among heroes. He asked no quarters and gave none to the foe. He made no compromises and conceded not to the foe a hair's breadth of heaven's truth. He had sooner been sacrificed at the burning stake. Had he been a man of insignificant ability and influence he would perhaps never have been assailed by his religious enemies, and would never have had a debate. When an army is equipped and a general leads it forth it is presumed that there is a foe to conquer. No wise man seeks to conquer a powerless foe. Mr. Franklin was, at an early period of his ministerial life, assailed on every hand by his religious foes. They looked upon him as a power and a host within himself, as a dangerous combat- ant and a foemau worthy of their best steel. He was making havoc of their errors and man-made institutions. He razed their time-honored religious thrones and laid them level with the ground. He scattered their forces and cap- tured them by the hundreds. Sampson, in olden times, pulled down the pillars of the temple, so Benjamin Frank- lin toppled the pillars of sectarian temples, and leaving them in ruins set up in full view the temple of truth and the church of God. On account of his wonderful success in exposing error, and establishing the truth in the minds and hearts of the people, his enemies determined to slay him in his youth and early manhood if they could, as they saw in him the rapidly developing germs of a spiritual giant. 470 THE LIFE AND TIMES OF They challenged him to debate. He at once accepted the challenge, and came to the front with the two-edged sword of heaven in his hand. During a period of forty years he responded to every call that was made upon him where he could subserve the cause of Christ, and find a foemaii worthy of his steel. His first debate, which was in the year 1840, developed in him a decided talent for religious discussion ; that is to say : it brought to light the native germs of genius as a public debater. Debates were a necessity in the early days of the Ref- ormation, It was necessary that Judaism be nailed to the cross, that the temple of Christ — the church — should be erected upon its ruins. It was as necessary in the begin- ning of the Reformation — and is now — that sectarianism be nailed to the cross, that the kingdom of Heaven be established upon its ruins. Ignorance and superstition must be dispelled from the mind before truth can enter. Darkness vanishes before the light. In the day of which we write it was fight or run. Run- ning was not the rule, but fighting. No one unacquainted with those times can even imagine the intense excitement and religious agitation attending the early efforts of the Refor- mers. A preacher may now, without a riffle, or the rustling of a leaf, declare the Bible to be the only authority in religion, and that baptism is in order to remission of sins — but not so then. To do this fifty, or even thirty years ago, was to set on fire the partizan zeal of the com- munity. Such a proceeding would then raise in arms men, women and children, who would eagerly press to the front to participate in the warfare against supposed heresy. False and slanderous reports were current, while cries of heresy and blasphemy filled the air. The humble dwellings of the people would be crowded with men, wo- ELDEK BENJAMIN FRANKLIN. 471 men and children engaged in an excited discussion of " what that Campbellite preacher said." Groups of ex- cited men would collect on the corners of streets in towns and villages where the ancient order was being advocated* to argue and discuss the great matters involved in religi- ous reformation. As the people were privately discussing, and with such earnestness, the religious issues of the day, it is not to be wondered at that they required their leaders to publicly defend their chosen dogmas. They clamored for public discussion — each party being confident of victory. Sec- tarian leaders were slow to enter the field. They were better judges of the strength of the foe than the masses of their followers. They were wise enough to anticipate results often — but the people urged them on and in some cases they were urged into the fight against their will. The early Disciples were also anxious to overcome the foe, and their leaders were confident of the safety of their cause and of the certainty of victory in case of bat- tle. The success of their leaders in their first battles so flushed them with victory that in some cases they became no doubt rudely aggressive. Their abundant zeal in some cases was not according to knowledge. It was common for preachers among the Keformers to challenge contra- diction. Every sermon contained a challenge upon every important point. But every challenge was not accepted. Only one now and then received attention, but enough to occasion frequent and continued discussion either public or private. Benjamin Franklin's bold and affirmative manner of preaching was peculiarly offensive to his religious oppos- ers. He did not set the truth forth with great clearness and force only, but constantly contrasted it with error in 472 THE LIFE AND TIMES OF a very striking and impressive manner. Nearly all of his debates resulted either from his writing or preaching. In a few instances he was called upon to conduct a debate not occasioned by his individual efforts to advance the cause of truth. He was at an early day regarded as a representative man and an able defender of the Christian faith and practice. Though he did not seek discussions, either for victory or notoriety, yet he regarded them often as a necessity iii the advocacy of truth and right- eousness. He was during his successful ministerial career called far and near by his brethren to conduct religious dis- cussions, and to the certain knowledge of the writer often declined to accept the calls, owing to previous engage- ments or other circumstances that forbade. Had he been as anxious for discussion and disputation as some of his enemies have ignorantly supposed, nearly all of his time would have been occupied in that way. Alexander Campbell is the chief of all debaters among the Disciples of modern times. He was the first to pro- perly arrange and state the issues involved in religious discussion with Sectarians, Catholics and Infidels. He also in his great debates gave the models by which debates have since been conducted. His great debate with Dr. N. L. Rice laid the foundation and mapped out the course for all the discussions which have followed. We do not mean that what Mr. Campbell said in his debates is autho- ritative with subsequent debaters among us, but that little improvement, if any, has been made either upon his mat- ter or his maimer. His was the great aud master mind among others that were truly great. Benjamin Franklin, as a debater, stands in the rank next to Alexander Campbell. True, he was not learned as was Mr. Campbell, yet in some respects he was his ELDEft BENJAMIN ERANKLItf. 473 superior. Though not so learned and critical, his method was so simple, natural and easy, as to be better adapted to the illiterate mind and the masses of the people. The grand thoughts conceived in the mind of Mr. Campbell and expressed by him in language chaste and scholarly, were also grasped by Mr. Franklin, but deliv- ered to the people by the simplest forms of speech with which the people were most familiar. Mr. Campbell was the champion debater of his times with and before the learned, and was by no means destitute of power over the not so highly favored masses. Mr. Franklin was the champion of his day in debating with that class of men who have a peculiar power over the masses of the people. Either in preaching, debating or writing, he could sway the public mind at will. His argu- ments and illustrations were such as made a lasting impression upon the hearer. No amount of learning or art could either evade or invalidate his plain and lucid statements of the truth. We would here call attention to an important item con- nected with public as well as private discussions, viz : The wording and defining of the issues involved in dis- cussion. No issue, however important, can be properly disposed of until it is first stated in a clear, concise and comprehensive manner. In fact, no man is qualified to debate who is not master of the terms involved, as respects their proper place and meaning. The fewest words pos- sible, and of the simplest character, should comprehend the issue. If the issue be not so stated, there is room for evasion and false construction. Mr. Franklin, after a brief experience, became an ex- pert in arranging and stating propositions for debate. It often becomes exceedingly difficult to get an opponent to 474 THE LIFE AtfD TIMES Off agree to a clear and lucid proposition. Mr. Franklin, by his superior skill and management, generally succeeded in obtaining such statements of the issues proposed for debate as would admit of no evasion or misconstruction. Having secured a concise and definite statement of the matter to be discussed — if in the affirmative — he proceeded with clearness and force to define the terms of his proposition, and to get its full meaning before the mind of his hearers. He knew nothing in debate but his proposition and that which legitimately and properly belonged to it. He could not be turned out of his way to discuss side issues. The man who agreed to discuss certain propositions with Mr. Franklin might be well assured that he would not success- full}' make a false issue with him. He allowed no evasions and equivocations to pass without exposure. He called frequent attention to the real issue, often restating and impressing it upon the minds of the people. He debated not for victory over men, but for the enlightenment of the people and the furtherance of the cause of Christ. His main reliance in all of his debates, both with tongue and pen, was Scripture. All other evidence in proof of his propositions was regarded by him as simply incidental, illustrative and corroborative. Science, reason and philoso- phy, were made to bend to the Bible. Nothing with him was accepted as scientific, reasonable or philosophical, that did not harmonize with the word of God. He claimed that there could be no better evidence that a statement is unreasonable and unphilosophical if it be proven conclusively that it contradicts the plain state- ments of divine revelation. The Bible, with him, was the foundation of all true science and philosophy. It is clearly evident that divine revelation is in perfect accord with true science and philosophy. Mr. Franklin's superior ELDER BENJAMIN FRANKLIN. 475 knowledge of the will of God, as expressed in the Bible, gave him a clear and ready insight into the workings of the laws of nature, and the principles of philosophy, wherever found, whether in nature, science or reason. The Bible, with him, was the basis of all learning. His opponents often attempted to exhibit superior learning. This he was willing to allow them, provided their boasted learning was in strict accord with the word of God ; and if such claims were not sustained by divine facts he would make such assumption appear to be the absence of real knowl- edge. He knew the Bible from first to last and had pondered upon its every page and sentence. Any attempt to change the sense of the divine volume, or to alter in any way the language of the Spirit, was severely rebuked by him. The book must be accepted, when fairly translated, just as it reads. God must be taken at his word or not at all. The Bible must mean what it asserts or nothing. It is the sum of authority or no authority. It must be the most wonderful book of truth, or the most wonderful book of fiction ever produced. It is a light and a guide to men, or a stumbling block and rock of offense. It has proven to be both a light and a guide, as well as a comfort and consolation to the be- nighted and sin-cursed race of Adam. Mr. Franklin chose at all times the weapons of spiritual warfare in which to fight — and he chose to fight only the good fight of faith. He cared but little for any contest that did not relate to the salvation of man from sin and death. His manner in debate was direct and positive. His conclusions were so near his premises that the uncultiva- ted mind could follow him without difficulty or confusion. The masses delighted to hear his arguments, because they coiild so well understand them, When, he made $11 argu- 476 THE LIFE AND TIMES OF ment it was with such force and clearness that there was but little room left to doubt its correctness. If a statement be not clear and explicit in itself it is not difficult to dispose of it. But if it bears upon its face unmistakable eviden- ces of its own truthfulness, it will be found difficult to make it appear otherwise than true. Mr. Franklin's method was not doubtful, but self-evident and conclusive. It was so simple and plain that his opponent could not plead that he did not understand him. When the body of the people could understand, an opponent would only exhibit his ignorance by seeming to misunderstand, and hence, he had to meet the issue fairly made or shrink from the task. His manner of debating was natural, pleasant and agree- able. He could not be excited to anger. The writer calls to mind an occasion at one of his public debates when his opponent brandished his fist in his face, accompanying the demonstration with the most insulting language, all of which was intended to place Mr. Franklin off his guard, but without the desired effect. He remained unmoved and perfectly composed that he might thereby gain a vic- tory over his opponent by the exhibition of a meek and gentle christian spirit. All were impressed with his good spirit and could but regard his disputant as greatly out of order. His answer to such abuse was not angry words, but still stronger arguments in proof of his positions — further assuming that if angry words and the exhibition of a bad spirit proved his friends' positions to be correct, that the proof was not wanting. If the principles the gentleman advocated produced such fruit as that they should be denounced by all. He did not often resort to wit and pleasantry, but when he did, succeeded in making the desired impression, He. ELDER BENJAMIN FRANKLIN. 477 could relate an anecdote with zest, and could bring down the laugh upon his opponent when necessity required it, but he greatly preferred dignified and grave discussion. His anecdotes and witticisms were only in reply to an attempt at something of the kind upon the part of his op- ponent. In arranging for a public discussion the disputants gen- erally correspond with reference to the issues involved and the wording of them. Often quite as much skill is required for this work as for the debate itself. If a debater does not know how to make up the issues he is certainly not prepared to discuss them. Each disputant is anxious to arrange the propostions to his own advan- tage. Mr. Franklin sought no advantage in the wording of issues, but never allowed an opponent any advantage of him in that way. It was his custom to insist that his opponent should affirm what he and his church taught and he expressed a willingness to affirm the Christian doctrine and to defend it to the last. As the correspondence of his published debates will show he found it frequently difficult to get his opposers to affirm in debate what is set forth in their creeds. As Mr. Franklin was an able de- bater and a good judge of men, he could very well deter- mine by the preliminary correspondence the character of his opposer. He could generally determine what he regarded as his strong points by his boldness concerning them, and upon what points he was conscious of weak- ness by his evasions of them. Mr. Franklin's knowledge of human nature gave him a great advantage in debating — he could determine the feeling and convictions of his opponent, notwithstanding his efforts to conceal them. It is difficult to determine the exact number of debates held by Mr, Franklin, He stated to the writer but a 478 THE LIFE AND TIMES OF short time before his death that he had conducted more than thirty regular debates of an oral character, and of course a great number of irregular and written discus- sions. We have neither time nor space here to insert an extended notice and review of his published debates, which are six in number. A short and very imperfect notice of some of these must suffice. Erasmus Manford, editor of Manford. 8 Magazine — a monthly periodical devoted to the advocacy of Universal- ism, has been regarded by Universal ists generally for the last forty years as the champion of their chosen doctrine in all this western country. He has engaged in more fre- quent discussions, both oral and wriitten, in defense of Universalism, than any man known to the writer. To this day he is regarded by his frinds and admirers as their great chieftain, defender and leader, which accounts for the fact that he is so frequently called upon to defend their cause, which is only a negative one and can in no way be benefitted by any defense that may be made of it. If the doctrine be true that all mankind will be finally saved, the mere belief of such a doctrine will save no one and the disbelief of it will condemn no one. Mr. Franklin was among the first, if not the first, among the Disciples to meet the great champion of Universalism in public debate. In the month of October, 1847/ Mr. Franklin engaged Mr. Manford in debate, and the following propositions were discussed : 1st. Do the Scriptures teach that the coming of Christ to judge the world is future? Franklin affirms. 2d. Do the Scriptures teach the final holiness and hap- piness of all mankind? Manford affirms. 3d. Do the scriptures teach that those who die in djs-r ELD££ BENJAMIN FEANKLlN. 479 obedience to the gospel will suffer endless punishment? Franklin affirms. In closing the debate on the lirst proposition, Mr. Franklin used the following language : "Fellow citizens and neighbors: — You have listened with the most profound attention to the arguments 1 have offered to show that the coming of Christ to judge the world is future. In view of the solemn declarations of the word of God, to which I have referred you, I am con- fident that you feel as certain that the coming of Christ to judge our race is future as you do that the Bible is a rev- elation from God ; and when you shall lay down your mortal bodies, you will feel the same assurance of judg- ment at the resurrection of the dead and the coming of Christ, that you do of a resurrection of the dead. " You have heard what Mr. Manford could say in oppo- sition to this clear and explicit doctrine of the Holy Scrip- tures, and you must feel satisfied that the evasions he has made are of a character too weak for an intelligent man to risk his reputation upon as a man of clear mind, to say nothing of the salvation of the soul. I am certain you will not receive such miserable contradictions and absur- dities. I am certain that you cannot harbor them in preference to the truth of God. " I say then, that, after giving the most careful atten- tion to the study of the holy book in my power for a goodly number of }ears, I am compelled, by honest con- viction and by ever candid impulse, to assure you that we may most certainly expect to be judged after death. What manner of persons ought we then to be in all holy conversation and godliness, looking for and hastening unto the coming of the day of God. Let us not inquire where is the promise of his coming, but remember that 480 THE LIFE AND TIMES OF the heavens and the earth, which are now reserved unto fire against the day of judgment and perdition of ungodly men."* After the discussion of the second proposition, Mr. Franklin concludes as follows : " I maintain that a man cannot be in danger of eternal damnation unless there is such a thing to be in danger of ; and I maintain that a man cannot be in danger of loosing his soul unless there is such a thing ; and the soul and body will not be destroyed in Gehenna after death unless there is such a place and such a thing. A man may then suffer that eternal damnation which the words of Jesus imply — that he hath never forgiveness and the soul may be lost, both soul and body being de- stroyed in hell after the death of the body. I declare to you, my hearers and neighbors, after apply- ing my mind to the study of the Scriptures for many years, and now, reflecting upon them in the most solemn manner, that should I at death go into eternity convinced that I was the very person to whom such language applied, I would have no more hope of escaping the fierceness and wrath of Almighty God, than I would have should our circuit judge lawfully pronounce the sentence upon me that I should hang till I was dead dead, of escaping that sentence. Indeed, I should not have so much hope for some to escape such sentences as that just mentioned ; but from the all-seeing eye of God's irrevocable justice, there is no escape — no deceit or hypocrisy will escape ; no cunning and crafty being will be able to avoid justice. You have now heard us patiently through on two pro- Milton Debate, p. 101. ELDER BENJAMIN FRANKLIN. 481 positions. The only decision you are called on to make is simply to decide for yourselves in such a way as you will not have reason to repent of when you come to die, and at the judgment-seat of Christ. Remember that the infallible word of God promises that if you do his commandments and are faithful unto death, you shall enter by the gates into the city and have a right to the tree of life, and go out no more forever and ever. Is the ingratitude of your heart such as not to be willing to enjoy happiness forever, simply because God requires you to obey him? Then you must be punished. Even the mightiest spirit that burns before the eternal throne has to move in perfect subordination to the will of God. Even Jesus, the express image of the invisible God in whom all the fullness of the God-head dwells bodily, became a little lower than the angels, became obedient unto death, and learned obedience by the things which he suffered, and became the author of eternal sal- vation to all them that obey him. Will you take this example, and learn of Him who is meek and lowly, and find rest to your soul? Will you remember that this is the love of God, that you keep his commandments? If you will, the veracity of his word is pledged that you shall be saved. On the other hand, if you feel a spirit of irreconciliation to God, and join in vicious language rela- tive to the very words of Scripture, such as " infernal doctrine of tormenting and burning," as you have heard on the present occasion, you may expect to be subdued by the *• fiery indignation which shall devour the adversa- ries. " " Vengeance is mine; I will repay," saith the Lord." And again, " The Lord shall judge his people." Yes, and He will punish the rebellious with that " sorer punishment than death without mercy," which Mr. Man- 482 THE LIFE AND TIMES OP ford has failed to point out in this life, and which no man can find short of destroying the soul and body in geheniia after death."* Mr. Franklin, in concluding his last speech on the last proposition discussed, remarked, as follows : " That the soul and the body of man may be destroyed in hell, after death, where the worm dieth not and the fire is not quenched, where he will suffer eternal punishment and be tormented forever and ever, is just as certain as that the Bible is a revelation from God. Whoever shall be the miserable victims of this fierce vengeance of God, most certainly will be without anything to ground a hope of escape upon. I ask, then, what language the Almighty could have used to express the duration of the punishment of the wicked, that would have been more forcible than that to which I have referred. I do not know any way that endless punishment could have been expressed more clearly than it is expressed in the Bible. * * * The subjects we have discussed have been before me some twelve years, and I know that I have looked at them with candor, and look upon it as my duty, now that we are about to close the debate, to assure you that I am happy in thus having made this effort in defence of truth and righteousness, and, although I have received the most insulting language, I have tried to preserve the spirit of my Master, and not return railing for railing. "Gentlemen moderators, you have my most grateful thanks for the respectful and dignified manner you have presided in this discussion. And you, my fellovv-citizens, have my most sincere thanks for your patient attention. "My prayer to the giver of all good is, that this discus- *Milton Debate, pp. 234-236. ELDER BENJAMIN FHANKLIN. 483 sion may be the means, under God, of enlightening man- kind and promoting righteousness in the earth. To the great name of God through Jesus Christ be honor and power everlasting. Amen.*" The arguments of Mr. Franklin throughout this discus- sion were masterly and conclusive. As they were made from the plain and unmistakable statements of the word of God, not much improvement can be made upon them. The Franklin and Manford debate has, since its first publication, been often called for by those who have to combat Universalism. Our preachers, in preparing for public discussions with Universalists, have generally been careful to receive and closely study this book in order to obtain a knowledge of Mr. Franklin's successful method of answering the arguments of the defenders of that faith — or rather — system of unbelief. Erasmus Manford yet lives to wield both tongue and pen in defence of a doctrine which, if inculcated, lets loose the baser passions of the human heart, which encourages crime of every character by removing the fear of punish- ment, and which leads men blind-folded into the pit of misery and endless woe. Who is benefitted by the belief of Universalism? From what evil thing is any man saved by it? It imparts no virtue, stimulates to no good, and saves from no evil. It robs the soul of those high and heavenly motives which promote virtue and pu- rity, and utterly obliterates the line of demarkation between good and evil. It virtue has no reward why practice it? If vice has no adequate punishment why not indulge every evil passion, and give way entirely to the inordinate and sinful desires of the flesh? Glory, immortality, and eter- Milton Debate, pp. 335-56. 484 THE LIFE AND TIMES OF nal life are not things to be sought after, and to be obtained by a life of holiness and self-denial, but which are vouchsafed to the very chief of sinners as well as to the King of Saints. Just as certain as there are rewards in heaven there are punishments in hell. Contrast, if you please, for a moment, the lives of the two men, Franklin and Man ford : For what has Mr. Manford labored with tongue and pen for forty years ? To teach men that there is no punishment after death that should in the least be feared ; that there is no crime, how- ever great, that can prevent their entrance into heaven. He has. labored hard, a whole life-time, to destroy in the heart of man the fear of God, which is the beginning of wisdom. Not a heart sorrowing in sin has he comforted ; not a single burden of sin has he lifted from the troubled soul of man. He has offered to fallen humanity not a single inducement to rid themselves of the filth and slime of sin, and to appear before God in the pure and spotless robes of righteousness. He has left the world no better than he found it, so far as his influence is concern* d. His system affords no light to benighted humanity ; im- parts no virtue and proffers no Salvation. But what of the life of Benjamin Franklin? His mis- sion among men was like that of the Holy Spirit, 'Ho convince men of sin, righteousness, and judgment ;" like that of Jesus Christ, to save that which was lost. Like the Apostles of Jesus Christ, he preached the unsearchable riches of the Lord Jesus to a lost and perishing world. He imparted to men the faith of God and the hope of heaven. He opened up to men the path of virtue and taught them that holiness without which no man shall see the Lord. He impressed upon all the fear of a just and holy God; that there was a day of judgment and perdition ELDER BENJAMIN FRANKLIN. 485 of Ungodly men rapidly approaching. He lifted humanity up from the mire and the clay to the extent of his influence and placed their feet upon the rock of ages. He taught them to walk with implicit faith the shining way that leads to glory and to God. He imparted those heavenly virtues that adorn and bless humanity here, and which fit them for an eternity of bliss beyond the grave. He leaves to the world a rich legacy of divine and holy instruction, and an example worthy of the great cause he plead. The motives that prompted the two men in life are certainly as far separated as heaven and earth. Franklin's whole life was an effort to raise men. Man ford's to teach them that there is no salvation. Franklin's work remains to bless humanity, and Manford's to curse them. Thousands who walk in the heavenly way and whose many virtues illuminate this vale of sin and woe will rise up in eternity to bless the one who showed their feet the way. Commencing May 26th, 1852, Mr. Franklin engaged in a public discussion with James Mathews, of the Pres- byterian church, and located at Carlisle, Ky., on the "Predestination and foreknowledge of God." The dis- cussion was published in a printed volume which contains 450 pages, nnd is a thorough discussion of the important subject discussed. At the time this debate was held the doctrine of a predetermined and unconditional election was generally received by the protestant sects, but since which time has become generally unpopular. Mr. Frank- lin had, under existing circumstances, to contend against the prejudices of a great majority of his hearers in this debate. But, having adopted the motto, that " the truth is mighty above all things and will prevail," he entered the debate with faith and courage, and came out without the smell of fire on his garments. 486 THE LIFE AND TIMES OF That God elects men to salvation and that he chooses the character destined to eternal life is evident. That God in his eternal purpose decided who would be saved and who lost is apparent. But it should be remembered that the eternal purpose is revealed in the gospel and that the election made from all eternity is in most perfect har- mony with the terms, conditions and specifications of the gospel of Christ. Mr. Franklin, in this debate, with great clearness and force, sets forth the gospel plan of salvation. Commencing April 5th, 1858, Mr. Franklin engaged in a protracted discussion with Mr. S. M. Merrill, of the Methodist Episcopal Church, and located at Portsmouth, Ohio. Mr. Franklin's ability as a debater, by this time, had become generally known to the public, and he engaged in numerous important discussions which we cannot now notice. The debate with Mr. Merrill was of great importance to the cause, on account of the remarkable interest mani- fested by the parties to it. It was a combined and con- solidated effort on the part of Methodists to kill the sup- posed monster " Campbellism." Upon the part of the Disciples it was a determined effort to defend and main- tain the truth of God. Mr. Franklin had been called to Portsmouth to preach the ancient Gospel. As was his custom, he was boldly affirmative and em- phatically negative. He announced the truth and exposed error with such an effect as to cause Mr. Merrill to open a correspondence with him relative to a review by him of Mr. Franklin's positions, charging him with " denouncing the clergy of the city" as m being ignorant and deluded, if not wicked and hypocritical." This Mr. Franklin ELDER BENJAMIN FRANKLIN. 487 denied, claiming that he was " preaching peace by Jesus Christ." After an interesting and protracted correspond- ence, a formal discussion was agreed upon. The attention of the reader is invited to the simplicity, conciseness and clearness of the propositions discussed in this debate. The wording of the propositions exhibit the' skill of Mr. Franklin as much, perhaps, as his arguments upon them. A protracted and ingenious correspondence was required to induce Mr. Merrill to accept the issues as stated : 1. Immersion is the only baptism taught in the Christian Scriptures and practiced by the Apostles. — Franklin. 2. The Scriptures authorize the practice of infant Bap- tism. — Merrill. 3. The Scriptures teach that baptism is a condition of the forgiveness of sins. — Franklin. The volume containing a full report of this discussion, and also of the correspondence, comprises 568 pages, and has been of immense interest and value to the cause of primitive Christianity. Both were representative men, and the circumstances of the case developed their powers fully. The last debate of Mr. Franklin was the Keynoldsburg debate. Mr. Thompson, his opponent, was an old-school Baptist, after the strictest sect, was a man of considerable learning, of age and experience. The debate was printed, had an extended sale, and is yet in demand. We give it as our deliberate judgment, that Mr. Thompson made the best argument in favor of the Calvinistic theory that we ever examined — which called into lively use the wonderful powers of Mr. Franklin in reply. The book will become a standard in the discussion of the old Calvinistic theory. Jdr. Franklin once remarked to the writer of Mr. Thomp- 488 THE LIFE AND TIMES OF son, that " he seemed to know every passage in the Bible in which reference is made to any other than human agency ; " " but," said he, " during the whole ten clays' protracted and heated discussion, I could not get him to concede the fact that man could do a single thing for himself, either with or without the grace of God." Mr. Franklin, perhaps, never met a more determined man than Mr. Thompson, nor did he ever exhibit more fully his wonderful power and genius, than in this debate. Not long after the debate, Mr. Thompson laid down the weapons of his earthly warfare, and retired from the stage of action. Mr. Franklin, having finished his course, preserved the faith, and fought the good fioht at the summons of his captain and leader, soon followed his brave opponent to the eternal world. The day is not far distant when both of these men will stand together before the great judge of quick and dead, who will adjust all differences and settle all dis- putes finally and forever. No one believed with stronger faith than Mr. Franklin that there will be a day of final account. Every act of his Christian life was performed with reference to that great clay. Every argument that he made in defense of the Bible, and every position as- sumed, in his great mind, related to the judgment seat of Christ. He proclaimed, advocated and defended that truth by which the world is to be finally judged. Mr. Franklin was kind and respectful toward his oppo- nents, and could not be induced to resort to abuse and ill- treatment. He never failed to make a lasting impression for good in the community where a discussion was held. He greatly enlightened the minds and strengthened the iaith of the Pisciples, It is very seldom, indeed, that ELDER BENJAMIN FRANKLIN. 489 partisans are converted by debates — but honest minds among: those who are not committed are often convinced of the truth. The last discussion ever attended by Mr. Franklin was the Kentucky Flat Rock debate, between Mr. J. S. Sween- ey, of the Church of Christ, and Mr. Miller, of the M. E. Church. He was profoundly interested with the dis- cussion, and greatly delighted with Mr. Sweeney as a debater. He gave quite an extensive report of the debate in the Review. He seemed to take as much interest in the discussion of the now old and mooted questions, as he did forty years ago in his first debates. His published debates will be of great value to the Church of God for years to come. The great battle for reformation is not ended nor is the victory complete. The same great principles must be contended for through all time. Truth must be maintained and error exposed. The old forms of sectarian error may vanish nearly out of sight for a time, only to reappear at a propitious time. After generations will better appreciate the labors of such men as Benjamin Franklin than the one now present. Those who, in after years, read the printed debates of his, will find much to instruct and admire in the bold and fearless arguments of the great reformer. His warfare has ended and he has passed on to reap the reward of his incessant toils. He has, ere this, joined the company of his brave and self-sacrificing asso- ciates. Methinks I can see Franklin, Campbell, Scott, Stone, and a host of heroic saints who have entered their rest, sitting at the feet of Jesus in the Paradise of God, learning of Him still more and more, constantly increas- ing in wisdom, love and power — still looking for and hastening into the coming of the day of God# 22 CHAPTER XXIII. /T\HE following chapter will close this volume. We I have imperfectly sketched the life of a great man. A brief review of the eventful life of our distinguished subject is now in place. In the wilds of Bellmont County, Ohio, in years long agone, we find the rude and uncultivated subject of our sketch — a frolicsome, gleeful boy, sporting among the hills and dense forests of a wild and uncultivated country, or wandering up and down its streams angling, hunting, sporting, whistling and dancing to his own music. A sim- ple child of nature — little thinking and not even dream- ing of the eventful scenes through which his future life would lead him. His mind was then free from the many cares and anxieties which in after years it experienced. " Not a wave of sorrow rolled across his peaceful breast." Before the light of day had chased the shadows of night away he could have been seen with his much loved and newly purchased rifle in hand on the Lord's day morning, peering through the dense wild wood, hoping to catch the glance of a wild beast's eye that he might test the value of his forest weapon. Not finding the coveted game he selects a suitable spot on some distant tree, drives the ball to the centre of the spot, and ere the sun lights up the heavens, he quietly and unobserved ly seeks the place of his nightly repose, that his pious parents might not know the wild and reckless impulses of his unsanctified heart. The day the Lord blessed and made holy by his own resurrection, he spent in idle rambles, profane ant} ELDER BENJAMitt FRANKLitt. 49 1 foolish conversation. In after years, upon the Lord's day he could be seen moving with firm and dignified step and solemn countenance toward the house of God, where vast multitudes would assemble to hear him proclaim the glad news from heaven. All eyes were fixed upon him, and all ears open to hear his burning words of truth and love. At his call, sinners in great numbers would come bonding with guilt and shame to the cross of Christ. He was, indeed, happier in the midst of a scene like this, than he was when he was the free child of the forest. When but a youth, tall, muscular and commanding in physical proportions, possessed of an eagle's eye, of a strong and steady hand, he became the champion of both axe and rifle. But he knows nothing of science, art and literature, and of the wonderful stores of useful knowledge contained in the vast libraries of earth. He knows nothing of the delicacies and refinements of polished and cultivated society. He had not yet " tasted" of the sweets of the good "word of God, of the heavenly gift, and of the powers of the world to come." He had not yet learned to love the "blessed Jesus" (as he was wont to call him), whom he so much worshipped and adored in after years. He had not learned that the Lord is very gracious, "slow to anger and plenteous in mercy." He had not so much as dreamed of the fullness and richness of the blessings of God in " heavenly places in Christ." The snowy-haired and silverv-tomrued Samuel Rogers was the first to arrest the attention of the wayward youth, and to fix it forever on the truth of God. His first conviction of Divine truth was expressed in the significant interrog- atory, "Is it right to obey a command?" His mind settled down forever upon the solemn conviction that it is not only right to obey one command, but that it is the duty of all men to obey every command of God. This 492 THE LtFE AND TIMES OF solemn conviction proved to be the main spring of his life. Little did Father Rogers know that he was bringing into the fold of Christ one who was to become a great leader among the saints of God, and who was to leave to the world a name and example to be loved and imitated by the good and great of coming generations. What won- derful results often spring from seemingly trifling events. The deep-seated and thorough conversion of Benjamin Franklin while but an ignorant and uncultivated youth, and his remarkable life of faith and devotion that followed, strikingly illustrate the wonderful and transforming power of the Gospel of Christ. Truly is it God's power unto salvation. What a wonderful and satisfactory proof does his case furnish of the perfect adaptation of the Gospel to the depraved and lost condition of man. It lifts his feet from the mire and clay, and rests them firmly on the rock of ages. No man, perhaps, since the days of Paul, ever found a firmer footing on the Rock, than did Benja- min Franklin. His foot never slipped in this way or that, but remained as immovable as the foundation on which it rested. Neither the powers of earth or hell could move him from the great foundation. The youth of the forest, after his conversion enters upon a new life in Christ, becomes a new creature, and old things pass away forever. He exchanges the wood- man's ax for the glittering sword of the Spirit — the bullet which he had been accustomed to send home to the heart of the wild beast, he exchanges for the javelin of heaven's truth, which he directs with deadly aim at the depraved heart of sinners ; he exchanges the wild way of the woods for the bright and shining way that leads to Christ and heaven. After his conversion, he arises as a lion from his lair, to seek and destroy with the armor of heaven the ELDER BENJAMIN FRANKLIN. 493 enemies of the cross of Jesus Christ. Nothing could im- pede his progress, as Providence seemed to direct his every step. Neither the want of education, or the sneers and jeers of learned critics, could for a moment daunt him. So deep were his convictions of truth, and so profound and penetrating his consciousness of duty, that he braved every danger and overcame every difficulty. He was " victory organized," and destined either " to find a war, or make one." As was said of Napoleon, by his chief of command, so it might have been fitlv said of the youthful Franklin, "promote this young man, or he will promote himself." By his own efforts, and almost unaided, he acquired the rudiments of an English education. His eagle eye, which had so often and so accurately glanced along the rifle barrel, now traces the golden lines of heaven's truth. He bids farewell forever to the company of the wicked and profane, and enters the bonds of faith and devotion with the saints of God. From henceforth he is to keep the world, the flesh and the devil behind him, heaven and eternal life before him. He enters upon his grand career of usefulness with the prayer in his heart, •? God forbid that I should glory, save in the cross of Jesus Christ whereby the world is crucified unto me aud I unto the world." When but an unlettered youth, with faltering words and broken sentences, he speaks the praises of his God and Christ. However rude the casket that contains a strong and vigorous faith, it is always one of beauty and attrac- tion. The striking contrast between the rude earthen vessel and its contents, but increases the wonder and admiration of the beholder. Crowds of his neighbors and friends gather in their log cabins and beneath the shelter- ing woods, to hear the youthful preacher tell the " old, 494 THE LIFE AND TIMES OP old story " of Jesus and his love. Hard hearts are touched and tendered by strong and earnest appeals in behalf of the cross of Christ. Under the softening influences of the grace of God, sinners soon come bowing to the cross of Christ, crying for mercy and pardon. When they ask the great question, " what must I do to be saved," the youth- ful man of God returns the proper Scriptural answer, " repent, and be baptized, every one of yon, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit." He that believeth and is baptized, shall be saved." He argued, that " if men so entered the church and so received pardon in the days of the Apostles, that they could now enter and be saved in the same manner. If such was the only way pointed out by the finger of God, then there can be no other way now. This is the true and only safe ground, and without such a basis, there can be no reformation, and sectarianism is as valuable as the apostolic doctrine. Success marks every step of the rising hero. His native power and genius unfold their lustre with amazing rapidity. He is not con- tent to be confined to the limits of his own neighborhood, and, inspired by the great commission, "go into all the world and preach the Gospel to every creature," he passes out into neighboring communities, and spreads abroad the joyful intelligence among his fellow-men. His tongue is loosened, and with power and effect proclaims the un- searchable riches of Christ. Not yet content, he grasps his pen and brings it into full subjection to the law of Christ. He makes it a mighty power among men. Tongue and pen harmoniously move to make known the wonderful love of God and Christ. With him " day unto day utter- eth speecbj and night unto night showeth knowledge. " ELDER BENJAMIN FRANKLIN. 495 Every day proclaims the truth of God, and every night records his love. Not a day, not an hour, not a golden moment of time is lost, or allowed to pass, without the accomplishment of some good. Sinners must be con- verted, and saints established in the holy faith. The hun- gry must be fed, the naked clothed, the weak ones strengthened, and the sorrowing ones comforted. The Gospel is the only power that can bring about these grand results. The Gospel preached, believed and practiced. So taught the youthful minister of Jesus Christ. Both the tongue and pen of Mr. Franklin soon became exponents of reason and scripture. His pen drew no fancy sketches and painted no false colors, but recorded important truths and facts, both rapidly and accurately. Soon his name was heralded from the bleak regions of the north to the ever blooming vales of the south. The wild, romping boy of the forest is now the strong and stalwart man of God. He springs, as if by a single leap, from his place of obscurity into position and line with such reformers as A. Campbell (the scholar, the patriot, the philosopher and the most enlightened Christian since the days of Paul), Walter Scott, the eloquent and zealous proclaimer of the ancient gospel ; B. W. Stone, whose meekness and loveliness of character excited the admira- tion of all ; Jacob Creath, the lion and the tiger com- bined, and a host of others, if not of equal talent, of equal faith and zeal in the cause of truth and right- eousness. His name and fame became so great, that the author of "The Living Pulpit" said of him: "Wher- ever among Christians the Bible alone is the rule of faith and practice, there the name of Benjamin Franklin is as familiar as household gods." He was known by his Christian publications, not only by bis own brethren in the Lord, but was known and recognized by the various 496 THE LIFE AND TIMES OF religious sects of the land after the death of Alexander Campbell, as the strong man of the Reformation. The compliments that have been paid Mr. Franklin by his own brethren through the public prints would fill a good sized volume. His correspondents from one end of the country to the other were constantly praising him for his course and tendering to him their hearty support. Especially was he praised for his unswerving devotion to the truth, and his firm resolve to maintain it to the last. But the vast amount of praise lavished upon him did not make him vain. He remained to the clay of his death the espe- cial friend and advocate of the poor and ignorant who are often, on account of their lowly position in society, im- posed upon by others. The opposition that is brought to bear against a man in life is an evidence of his power and influence. No man is truly great who never had an enemy or opposition to face. All good and great men meet with opposition in life. Courage, stength and efficiency are developed by opposi- tion. Benjamin Franklin was developed and his powers expanded, by the flood of sectarian bitterness that was poured upon him. Success is very nearly the measure of power. Mr. Franklin was successful in all his undertak- ings, and his wonderful success in all the departments of Christian labor is the proper measure of his power and ability, both as a speaker and a writer. He had the abil- ity to clear the way before him, and could not be hedged in by his opposers. He has often been assailed by supe- rior numbers and learning, but never failed in a single case known to the writer to cut his way out. He often entered a controversy with but few, if any, supporters and generally came out with a host of enthusiastic admir- ers. It is not intended to assert that he was always right in the positions he assumed, but simply to say he very ELDER BENJAMIN FRANKLIN. 497 successfully advocated his own cause, and seldom failed to make it appear to the unprejudiced as the better side. He was in the days of his full grown manhood recog- nized wherever he was known as a mighty power in the pulpit. Vast numbers crowded together to hear him dis- course from the book of God, and thousands bowed to the mandates of heaven's King under the influence of the truth as preached by him. At one time he was the most popular preacher in the ranks of the Disciples. He received and answered more calls than any man living or dead in the ranks. He filled with dignity, grace and efficiency, for thirty- seven years the editorial chair. The traces of his editor- ial pen may be found in almost every Christian family in the land. The old volumes of the American Christian Review are hoarded up by many as precious jewels, to be read again and again. His valuable and scriptural an- swers to a great number of important scripture questions would make a volume of great value to the Christian public. He became a great debater. He was know and recog- nized everywhere, both by friend and foe, as a powerful opponent. Both with tongue and pen he entered freely into the discussion of many important subjects connected with the Christian faith and practice. He wrote many valuable tracts and became the author of two volumes of valuable sermons. Men of learning who have sometimes sneered at him as an uneducated man, have been known to memorize and repeat his sermons verbatim, and have thus tacitly admitted his superiority, and attested at the same time the unfairness and weakness of human nature. In some cases his most violent opposers, having met some infidel whose evasions and objections they could not answer, have slyly placed in his hands " Frank- 498 THE LIFE AND TIMES OF lin's Sermons." Great men seldom fail to excite jealousy in the minds of their inferiors. Very many preachers be- came jealous of the talent and influence of Mr. Franklin and in some cases combined against him with a view of correcting the minds of the people as to the estimate they placed upon him. The very effort that they made in com- bination became in the minds of the people an evidence of his superiority, which greatly increased his popularity. Persecute a man and his friends will rally to his support, while his enemies are speading his name abroad and directing attention to him. We may here pause for a moment to enquire as to the sources of such unusual power and efficiency as Mr. Franklin exhibited. The world in which we live is not one of chance, but one of cause and effect. If we are thoroughly acquainted with a given cause it will not be difficult to determine what the effect will be. There is often a seeming strangeness in the developments of human character. Why does one man, surrounded by unfavora- ble and opposing circumstances, reach, in the face of all opposition, and exalted position among men, and another by his side, possessing every advantage, fail to reach an eminence? There must of necessity be a cause for this. There is something in the nature and constitution of a man that makes him what he is, and which becomes the main- spring of his life, aside from education, which is but an- other name for opportunity. In this sense God makes men great, and hence no man can be truly great who was not born so, or in whose constitution the true elements of greatness cannot be found. Native genius and power seek opportunity, and will have it. True genius educates and elevates itself by grasping and utilizing every means of development and success. The truly great mind is its own tutor and needs no prompter. It thinks, reasons* ELDER BENJAMIN FRANKLIN. 499 knows and wills for itself. It is its own arbiter and is ab- solutely independent of other minds. It acts as jury, judge and council in every cause brought before it. Every truly great mind is conscious of its own powers to that extent that no amount of opposition will destroy its self-reliance. The truly great mind is not passive to that extent that it yields to every influence, by which it is moulded first into this form then into that, but moulds, fashions and transforms everything that comes before it into its own ideal and purpose. Benjamin Franklin possessed in his nature and consti- tution the elements of true greatness. No man without very superior ability could have mastered difficulties over- come opposing circumstances and reached such an exalted position as he did. His great mind turned in upon itself, and, concious of its own powers, wrought wonders both within and without. It did not wait for opportunity and favorable circumstances, but created opportunity and fashioned circumstance to its own will. It did not delay for a moment because the best material was not at hand, but seized at once the very best in reach with which it worked with a will until the better way appeared. He did not go to other men to decide important issues for him, but directing his attention to the matters-of-fact in- volved, and having once examined them fully and fairly, he decided for himself. When he made a decision in any matter he had his reasons for it, and upon that decision his mind would rest until convinced of error. So thorough were his investigations and accurate his decisions, that he seldom had occasion to change. He was a man of pro- found convictions and of great decison of character, and hence was hard to move from his chosen positions, Some of his opposers thought him to be stubborn, simply be*- cause he adhered to facts and principles at, a.U times ancl 500 THE LIFE AND TIMES OP under all circumstances. He believed that he could in- vestigate, reason and decide properly, and so believing he discussed matters generally, reasoned and acted according to his best judgment. Every truly great mind is affirmative or decisive in character. The negative mind decides nothing, but is simply passive and tails in with the views and opinions of others. Benjamin Franklin possessed the positive mind. He affirmed boldly and without reservation that which he believed to be true, upon sufficient evidence, and defied contradiction. He feared no opposition, in that he believed his ground to be well taken, and in perfect har- mony with truth and fact. The great mind leads out and does not seek to be led as a blind man. The great mind goes to the front, re- moves obstructions, clears and opens up the way for others. Mr. Franklin was not a follower, moping behind and fal- ling into the trail made by other men — but he was a leader, nimendation from nearly all the chief men among the Disciples of Christ, and many of o'her denominations. Its popularity is fully est dnished by the large number which have been sold, and the numbers which are bold every year. One volume, 297 pages, octavo. Cloth. Price 1 50 COMMUNINGS in the SANCTUARY. By K. Richaixhon. This wr»rk consists of a series of Devotional Artic'es, republished, at the request of many friend*, fir.tm the Millennial Har- binger, with improvements, amendments, and additions by the author, being va uabl ^ reading f. r all Christian*, but especially valuable as a guide to religious meditations, ltfmo, 179 pages. Cloth. Price 1 00 WILKES' TRACT ON PRAYER. •'I regard it the b^t exemplification of the subject published. It is pure gold*' J. B. MxCleery. Price 10 cts., three for 25 cts. MINISTRY OF RECONCILIATION ; Or, GOD'S METHOD OF SALVATION. By U. M Browder. A plain, earnest and interesting Setting Forth of God's plan ol Reconciliation. Price 10 cts. FRANKLIN'S TRACT. CHRISTIAN EXPERIENCE; Or, SINCERITY SEEKING THE WAY TO HEAVEN. A Dialogue of unusual ii>t