Fifty Notable Years

When in 1873 he went on a kind of missionary tour to England and Scotland, wherever he preached, his sermons were highly spoken of, and it is known that they impressed on those who heard them a high idea of American Universalism.

For the last three or four years of his life he was a great sufferer from an incurable disease, but he worked steadily on until nearly the end. His last service was held in his own house, in March, 1876, when he arose from his sick-bed and gave the right hand of fellowship to twenty-one persons, baptizing seven, and consecrating the babe of a friend. The announcement of his physician that his end was near he hailed with joy, and thus entered into the heavenly rest.

CHAPTER XVI.

SKETCHES OF MINISTERS —continued

"Like angels sent from fields above,
Be yours to shed celestial light."

    A. Balfour.
REV. SAMUEL C. LOVELAND resided nearly all his lifetime in Vermont. He was born in Gilsum, N. H., in 1787. His opportunities for schooling while young were but few, but he improved them, as he had a strong desire for study. He wished to be eminent as a scholar and linguist, but from force of circumstances was self-taught. His parents had become deeply interested in the doctrine of Universal Salvation about the time of Mr. Winchester's return from England, who preached a few times in the region where they lived, and was followed soon by several others. He early participated with them in their religious views and feelings, and in due time became anxious to enter upon his studies for the ministry. To this end he began the study of Greek. But as there were no books in those days with English notes and definitions, it became requisite first to study Latin. Finding a part of an old Latin Bible, with a grammar and dictionary he plodded on through several chapters. By close application he was able generally to read out a whole verse in half a day. Words that he could not trace were carefully noted down for further developments to bring to light. At length he was enabled to read the Greek Testament. He received fellowship at the General Convention at Cavendish, Vt., 1812. He afterwards studied Hebrew, and prepared and published, at great labor, a Greek and English lexicon of the New Testament. The degree of A. M. was conferred on him by Middlebury College. He afterwards made himself quite well acquainted with several other languages, Chaldee, Syriac, Arabic, &c. At one time he published a work in defence of Universalism entitled "The Christian Repository," which was commenced at Woodstock, Vt., in 1821. The work afterwards passed into other hands, and was for years the weekly Universalist journal of the State. In the latter part of his life he commenced a reply to an infidel work by Robert Taylor of England, entitled "The Diegesis," in the columns of the "Star in the East," issued at Concord, N. H. A few ably written chapters were issued, when he was forced to relinquish the work in consequence of failing health.

In 1827 and onward he became interested in political affairs, which for a time lessened his influence as a preacher. But he was conscientious in this step. His course was successful and honorable. He represented the town of Reading, Vt., in the State legislature, and his county in the council; he was a judge of the county court, and held several other offices of honor and responsibility. During the last ten or more years of his life he devoted his whole time to his books and the ministry. He died at South Hartford, N. Y., of paralysis, April 8, 1854, leaving the record of a true and noble Christian life.

Rev. David Pickering was a native of Richmond, N. H., the birthplace of the elder Hosea Ballou. He joined the Freewill Baptists at an early age, and was very active in their meetings and in the promotion of their church interests. He was led to embrace the doctrine of Universalism under the preaching of Rev. Paul Dean, in Barre, Vt. He entered the ministry in 1809, a very acceptable and much admired preacher. His first settlements were in Shrewsbury, Vt., and Lebanon, N. H. He was afterwards in Hudson, N. Y., and in 1823 took charge of the First Universalist Society in Providence, R. I., where he remained eight or ten years. As a preacher and writer he had few equals. He compiled and published a hymn-book, and conducted and edited with much ability a Universalist paper, entitled "The Christian Telescope," from 1824 to 1828; also one volume of "The Gospel Preacher" in 1828. While in Providence, he delivered a course of lectures in favor and in defence of "Revealed Religion," which were issued in book form, and are very creditable to the author, and a valuable contribution to the Christian Evidences. Rev. James Wilson, pastor of the Broad Street Congregational Church in Providence, had made some very severe statements against Mr. Pickering's ministry, and advised his people by all means to keep themselves away from it. When, however, this volume was published, he read it attentively, and took occasion to say to his congregation that, whereas he had warned them against the preaching of Mr. Pickering, he wished to call their especial attention to this book, and assured them that the reading of it would be really profitable to them. Mr. Pickering was very agreeable in social life, and had many warm friends. He had some severe trials in his last days, and departed this life in Ypsilanti, Mich., Jan. 6, 1859.

From 1830 to 1846 Rev. George Rogers was an active itinerant and sometimes pastor in different States of the Union. He was at first with the Methodists, and came into the Universalist ministry, in the vicinity of Philadelphia, in 1830, preaching his first Universalist sermon in the Lombard Street Church, where Rev. A. C. Thomas was pastor. He was for a time settled in Brooklyn, Pa., then he itinerated in the States of New York and Connecticut; and afterwards journeyed West, and ministered to the Universalist Society in Cincinnati, Ohio. Here the field of his labors widened indefinitely. His "Memoranda," a volume full of incident and adventure, issued in 1845, gives us the account of his varied experiences in city, town, country place, and wilderness; from New England to New Orleans, from Pennsylvania to the then farthest West, preaching the Gospel of God's impartial grace in all available places and at all available times; holding discussions, meeting rebuffs of bigotry and the pitiable opposition of ignorance and sectarian hate; but in all and through all self-possessed, patient, never losing heart in the mission on which he was persuaded his heavenly Father had sent him. His "Memoranda" is an admirable book for the family library.

Mr. Rogers had great aptness in adapting himself to circumstances in his pioneer work. Sometimes a belated hearer would drop in when he was half through a discourse, and interrupt him with the honest question as to his text and topic, that he might better apprehend the speaker's message; a request which the preacher would very kindly answer, and then proceed with his discoursing. Once, when preaching in Lexington, Ky., he was greatly disturbed by people going out after he had begun his sermon. Suddenly stopping in his discourse, he said: "My friends, I have always noticed that people who go out of church during service, as a rule have more brains back of their ears than they have in front of them; and if you don't believe it, just notice the next person that goes out!" It is needless to say that no persons put their heads up for examination after that.

Under similar circumstances, when once preaching in Baltimore, he said: "My friends, if any person here tonight finds himself in better society than he is accustomed to keep, I hope he will try to endure it until the services are out!" As in the former instance, this sharp rebuke was effectual.

It is seldom that profanity receives so sharp and witty a reproof as was administered by Mr. Rogers to a Tennessee boatman. One day, when seeking for a place where he could safely ford a small river, he sought information from a person whom he saw upon the opposite side, and the following dialogue ensued: —

Rogers.– "Hollo, stranger! Can you tell me if there is any place about here where I can safely ford?"

Stranger.– "Go to hell!"

Rogers.– "What is that you say?"

Stranger.– "Go to hell!"

Rogers.– "What? Where is that place you speak of? I am a stranger in these parts; can I reach it tonight?"

This witty retort so amused the stranger that he courteously told Mr. Rogers that he was the ferryman, and that if he would drive back to the ferry he would take him across. When subsequently he offered the ferryman the accustomed toll, it was flatly refused. "No," said the ferryman, "I take no toll from you. You are the funniest man I ever rowed across this drink. I take no toll from you." Thus a witty answer turned away wrath.

He was in presence a modest, meek man, with thin voice as a speaker, but clear and profound in his discoursing, and in religious debate wary, keen and pointed in his reasoning, and, like Apollos, "mighty in the Scriptures." Soon after his last visit to New England, in 1846, his death took place in Cincinnati. Rev. A. C. Thomas, who was present at his departure, writes: "The valley of death was radiant by reason of the glory beyond. We conveyed his body to the quiet burial ground in Delhi, near Cincinnati. I had introduced him to the Universalist ministry, and it fell to my lot to deliver the funeral sermon. A monumental obelisk was placed on his grave."

Among the active ministers of Universalism in the Southern States from 1831 to 1875 was Rev. Lewis F. W. Andrews, M. D., a son of Rev. John Andrews, an eminent minister and journalist of the Presbyterian Church. He was favored by his father with the advantages of a classical education, and received the degree of Doctor of Medicine at Transylvania University, Lexington, Ky. He practised as a physician in Cleveland, Ohio, and in the region round about Pittsburg, Pa. His attention was first called to the claims of Universalism on hearing a sermon by Rev. J. C. Waldo, in Augusta, Ky. Mr. Andrews had requested the preacher to discourse on the parable of the Sheep and Goats. He did not suppose the minister able to give a reasonable interpretation of it in the light of the Universalist faith. He was greatly disappointed, however, and though he came a doubter, he remained to accept thankfully and joyfully the doctrine of the preacher, for he professed to have been converted by that sermon. He soon afterwards, by the aid of Rev. Mr. Waldo, then of Cincinnati, entered the ministry, and in 1832 became pastor of the Second Universalist Church in Philadelphia. In 1834 he travelled extensively in the South, visiting New Orleans, Mobile, and Montgomery. In the last-named city he gathered a society and started the "Gospel Evangelist," a paper which was subsequently moved to Charleston, S. C., and Dr. Andrews became pastor of the Universalist Society in that city. In 1836-7 he was senior editor of the "Southern Pioneer and Gospel Visitor," then published in Baltimore, Md., it having been founded in 1832 by Rev. O. A. Skinner. After this removal to the far South, Dr. Andrews published the "Evangelical Universalist." Like that persistent itinerant, George Rogers, he journeyed extensively in the Southern States, preaching wherever a door of opportunity was opened to him. The "Universalist Register" said of him: "In labors abundant, in long and frequent missionary journeys, and in the midst of opposition and great tribulations, he, like our other Southern preachers, had to fight his way in the promulgation of the doctrine of a world's salvation. Dr. Andrews was steadfast in his Universalism to the last. He was generous, free-hearted, liberal, almost to a fault. His prodigal generosity tended to improvidence. The marked trait of his mind was activity. All he could know he grasped at a glance. Hence, though not profound, he was ready for all encounters." He died suddenly at his home in Americus, Ga., March 16, 1875, in the seventy-third year of his age.

Rev. Charles W. Mellen was a worthy minister and pastor in Massachusetts for twenty-seven years. Simple and unostentatious in his manners, he was thoroughly consecrated to his work. A clear and strong writer and impressive speaker, his discourses were characterized by sound sense and earnestness. He worked from love of his calling. He was hopeful and active in the temperance and anti-slavery reforms, and was a son of consolation in his ministries with the sorrowing, afflicted, and bereaved, who looked to him for sympathy. He passed from this life in Taunton, Mass., while pastor there, in 1866, aged forty-eight.

Rev. Henry A. Eaton came into the ministry after having been a devoted and faithful member of the Universalist Sunday-school in Malden, Mass., during the pastorate of Rev. J. G. Adams. He was born in South Reading (now Wakefield), Mass., Nov. 27, 1825, the youngest of seven children, and lost his mother at an early age. He was an apt scholar, but at sixteen was compelled to earn his livelihood, which he did by serving in a store for two years, and afterwards by setting up for himself in Newburyport. Resolving to enter the ministry, he left his secular employment, and spent some time in Dr. T. J. Sawyer's Theological Class in Clinton, N. Y., and studied also with his brother, Rev. E. A. Eaton, until he preached his first sermon. He first settled in Hanson, Mass., afterwards at East Bridgewater, Milford, East Cambridge, and Waltham, Mass., and in Meriden, Conn. Overworking and injured health compelled most of these changes, for in each place he was much esteemed for his labors and beloved by many friends. The illness and decease of his worthy wife, at East Cambridge, and his devoted attention to her night and day, exhausted his vital powers, and bronchitis, followed by hæmorrhage from the lungs, finally compelled him to abandon the ministry. He retired to Worcester, and engaged in business for the support of himself and children, struggling manfully with various difficulties. Having provided for his children, and arranged all his affairs, he calmly met death, cheered and strengthened by the unfailing hope of the Gospel, May 26, 1861, in the thirty-sixth year of his age. He was a man of deep consecration, of most attractive social qualities, whose memory will be sacredly cherished by those who best knew him. His only son, Rev. Charles H. Eaton, is the successor of Rev. Dr. Chapin in the ministry of the Fourth Universalist Church in New York city.

Rev. W. A. P. Dillingham was a son of Maine, and a graduate of the Harvard Divinity School. He had pastoral settlements in Augusta, Waterville, Dover, and Norridgewock, Me., and Portsmouth, N. H. For a time he became interested in the Swedenborgian Church, and entered its ministry, but without changing his views as to the final destiny of men. While in this connection, he writes: "I never preached the eternity of the hells, nor any doctrine inconsistent with the divine benevolence, and I never heard Universalism or Universalists attacked or spoken of in derogatory terms as to their moral influence by some church people, without putting in a square defence of those whom I knew only to respect, and who had treated me with a consideration beyond my deserts." In due time he returned to his own church, with the honest confession that he had found no better, more conscientious, spiritual, intellectual, or tolerant people than those he had left. While in Waterville, he represented the town for two years, and was chosen Speaker of the House of Representatives the second year. Other positions of public trust were held by him, all of which he honored. He was active in business, "fervent in spirit," and devoutly religious. Few men had better qualities for a public speaker. With a tall, dignified, imposing presence, and a voice of extraordinary compass, richness, and power, his speech was impressive and effective. He was suddenly stricken down with acute pneumonia, and died in 1871, aged forty-six.

A comparatively brief but very active ministry was that of John Glass Bartholomew, D. D. He was born in Pompey, Onondaga Co., N. Y., Feb. 28, 1834. He had the benefit of a good common school and academical education, was a lover of books and of intellectual effort. His parents being Universalists, he was sent to the Clinton Liberal Institute, and after a time prepared himself for the ministry. He first preached in his native town in 1853 to great acceptance, those who heard him being quite convinced that he had not mistaken his calling. After preaching for a few years in Upper Lisle, Broome Co., in Oxford, Chenango Co., N. Y., and in the city of Aurora, Ill., he became pastor of the Universalist Society in Roxbury, Mass., where his ministry continued from July, 1860, to January, 1866. During this pastorate the parish was carried prosperously through a season of peculiar trial, and the membership of both the church and society considerably increased. In the year last named he accepted the invitation of the Greene Avenue Church, Brooklyn, N. Y., to become their minister. The expectations of those who had called him were high, and his pulpit efforts fully met them, but adverse circumstances prevented that prosperity all were desiring. The church building was inadequate to the occasion, and a failure to unite with a remnant of the old "Church of the Restoration" so disheartened the minister that he turned to a new field of work to which he had been invited in Auburn, N. Y. His ministry here was highly successful. His influence reached beyond the city in which he labored, rendering his work peculiarly attractive. He subsequently removed to Syracuse, where for some months he highly enjoyed his pastorate. His biographer, Dr. I. M. Atwood, writes of him: "Crowds flocked to his ministrations, and he seemed animated by extraordinary energies. But gradually he became aware of some insidious malady repeating its attacks on his vigorous constitution." He sought various means to master it, but in vain. Once or twice he rallied, under new treatment and diet, and came up surprisingly. He made a visit of two weeks to his old friends in Roxbury and Boston, but was all the time failing, and with difficulty reached his home in Newark, N. J., where he departed for the better life, April 14, 1874. His mind was on his work to the last, but the unfailing hope cheered and sustained him. He was a preacher of remarkably magnetic power.

One of the most noted of Christian ministers in the present century was Rev. Edwin Hubbell Chapin, D. D., LL. D., of the Universalist Church. He was born in Union Village, Washington County, N. Y., Dec. 29, 1814, and died Dec. 26, 1880, in the city of New York. In his childhood he became a resident, with his parents, of Vermont, where he received his academic course of studies in Bennington. His father, a rigid Calvinist, trained his son in the traditional theology of their ancestors; but the creed proved too narrow for him to be satisfied with it. In 1836, while with his father (an artist), who was on a professional visit to Utica, N. Y., he first had access to a collection of books teaching a more consistent interpretation of the Scriptures, which he read with avidity. He attended the church of our larger faith there, and in due time became convinced that Christian Universalism was the Gospel of the New Testament. After attending to the study of the law for a short time, he gave it up, and accepted the position of associate editor of the "Evangelical Magazine and Gospel Advocate." His powers as a speaker and thinker soon becoming evident, he was urged to enter the ministry, which after much serious and anxious reflection he concluded to do, and began his preparation accordingly. His first sermon was delivered in a barn at Litchfield, and he continued preaching in the vicinity until his ordination in 1837. In May, 1838, he became pastor of the "Independent Christian Church," composed of Universalists and Unitarians, in Richmond, Va.

In 1839, on his way to the meeting of the General Convention, Mr. Chapin attended the funeral of Rev. Thomas F. King, at the Universalist Church in Charlestown, Mass., where Mr. King had been pastor. Complying with an invitation to preach in the church in the evening, the result was an invitation for him to supply the pulpit for three months. In December, 1840, he was installed as pastor there. He was next invited to become colleague of the venerable Hosea Ballou, in the School Street Church, Boston, and was installed there Nov. 28, 1845. Finally, he became pastor of the Fourth New York Society, and remained so until his death. He first occupied the pulpit of the Murray Street Church, but this proving too small, the society moved to All Souls Church in Broadway, where it grew to such proportions that a new and costly edifice was erected at the corner of Fifth Avenue and Forty-fifth Street, dedicated Dec. 2, 1866, and named the "Church of the Divine Paternity." During the years of his matured strength he ministered to his people, while thousands of every name and creed came from near and far to listen to his eloquent words. Here on Palm Sunday, March 21, 1880, he preached the last time on earth. And here on December 30 was gathered the most august assembly that ever sought to honor the memory of an American clergyman, every Christian sect of the city being represented at the altar by its ablest divines, while great numbers of men and women of all denominations turned away unable to gain admittance to his obsequies. In the other churches where he had been pastor, memorial services were held.

The public life of Dr. Chapin was one of incessant action. He was not merely a church preacher. As another has written of him: —

"His was a divided throne between the pulpit and the platform. For many years he was active in the temperance and other reforms, and his magnetic eloquence made him sought by all associations of the kind that desired the presence of a crowd and a stirring and persuasive appeal. Then for five-and-twenty years he was one of the most prominent of a long catalogue of lecturers whom every lyceum must hear."[46 - Rev. Dr. T. J. Sawyer.]

In his memorial address in Boston, Dr. Miner thus alluded to the aptness and force of his appeals: —

"I remember on one occasion, in the suburbs of Boston, when, after discussing in a somewhat general way the great waste occasioned by intemperance, he asked his auditory to reflect upon the waste that would be involved in gathering up the cereals of the Commonwealth, converting them into whiskey, taking the whiskey down to the end of Long Wharf, knocking in the heads of the barrels, and spilling the whole into the dock; and, said he, 'would it be any less a waste if you were to strain that whiskey through human stomachs, and spoil the strainer?' What more telling exhibition of the vital diabolism of the whole business of making and drinking whiskey than is involved in that simple illustration."

The address of Dr. Chapin before the Peace Congress at Frankfort-on-the-Main, in 1850, surpassing every other of the occasion in eloquence and power, made his name known through Europe, and placed him among the greatest orators in the world. His religious character was deep and strong, an embodiment of consecration to Christian principle.

The volumes containing Dr. Chapin's sermons, orations, and addresses are so many, and their character in substance and style so uniformly attractive, that we hardly dare venture on quotations from them, even if space were allowed us. As a specimen, however, we present his strong and glowing words in conclusion of his Fourth of July oration, in 1854, at the Crystal Palace, in New York city.

"Men constitute eras. Washington himself was the embodiment of the Revolution, and may fitly personate to other men and other ages the principles of that movement. But let not even the greatness of Washington overshadow the merits of the least of those who labored and sacrificed in that early struggle. Come up before us to-day from many a battle-ground, from many a post of duty; from the perilous enterprise and the lonely night-watch! The pageant of this hour sinks from my sight. This temple of industry, with all its emblems of civilization, dissolves into thin air. These tokens of a great and prosperous people pass away. This magnificent city dwindles to a provincial town. I am standing now upon some village green, on an early summer morning, when the dew is on the grass, and the sun just tips the hills. I see before me a little band clothed in the garb that is now so venerable. There are the cocked hat, the continental coat, the well-worn musket. They have turned away from their homes; they have turned from the fields of their toil; they have heard the great call of freedom and of duty, and before God and man they are ready. Hark! it is the tap of a drum, and they move forward to the tremendous issue. That drum-beat echoes around the world! That movement was the march of an irresistible Idea – the Idea of the spiritual worth and the inalienable rights of every man; out of which grow the stability of nations, and the unity of the world."

A more positive and thorough expositor of the doctrine of Universalism could not be heard from the pulpit than Dr. Chapin. This has been acknowledged on all hands by those who were most constant and attentive listeners to him. But the great aim of his ministry was to make men know and feel the power of the inner life of the Gospel. He distinctly states this in the first published volume of his discourses: —

"The great end of preaching is to reform the life, to reconcile man to duty and to God. The great principle to be propagated and established in the souls of men is not this or that particular ism, but the spirit of Christ. Without this no denomination can be right, no society can flourish, no soul can live."

Mr. Chapin was a poet as well as an orator. Some of his hymns, long used in our church services, are of great merit, having the beauty of Moore with the spiritual fervor of Charles Wesley. The writer takes pleasure in transcribing one of them for these pages, which was written from a sense of duty, and at the close of a very hot day in July, when we had been very diligently at work on the new Hymn Book, compiled by us jointly for Mr. Abel Tompkins, publisher, in 1845. We were about to make up the last package of matter for the press. The writer had prepared one or two hymns expressly for the book, while such of Mr. Chapin's as had a place in it, were selected from papers and church service programmes of the time. He was urged to write one then wanted for the miscellaneous department of the book, the subject to be, "During or After a Destructive Storm." Wearied as he was, he consented, and standing at the desk, wholly absorbed in his theme, soon brought out the following, which speaks for itself: —

Amid surrounding gloom and waste,
From nature's face we flee,
And in our fear and wonder haste,
O nature's Life, to thee!
Thy ways are in the mighty deep,
In tempests as they blow;
In floods that o'er our treasures sweep;
The lightning and the snow.

"Though earth upon its axis reels,
And heaven is veiled in wrath,
Not one of nature's million wheels
Breaks its appointed path.
Fixed in thy grasp, the sources meet
Of beauty and of awe;
In storm or calm, all pulses beat
True to the central law.

"Thou art that law, whose will thus done,
In seeming wreck and blight,
Sends the calm planets round the sun,
And pours the moon's soft light.
We trust thy love; thou best dost know
The universal peace,
How long the stormy force should blow,
And when the flood should cease.