Fifty Notable Years

Mr. C. departed this life in East Boston in December, 1866.

In 1827 Rev. Menzies Rayner entered the Universalist ministry from the Episcopalian church. He was born at South Hempstead, L. I., Nov. 23, 1770. His advantages for learning were principally derived from private instruction. He showed early signs of superior abilities. When very young he became a convert to Methodism, and before the age of twenty-one commenced preaching as an itinerant. He was ordained at Lynn, Mass., by Bishop Asbury. He continued to itinerate according to the rules of the Methodist Church for more than two years, when he received and accepted an invitation to settle with the Protestant Episcopal Church in Elizabethtown, N. J., where he was ordained as a minister in that church by the Right Rev. Bishop Provost of New York. After a pastorate of six years in that place, he accepted a call to the rectorship of the Episcopal Church in Hartford, Conn., where he continued ten years. He next removed to Huntington, Conn., and took a joint rectorship of that town and New Hartford (now Munroe). He remained there sixteen years, when from close and prayerful inquiry and study of the Scriptures he became convinced of the truth of the doctrine of Universal Salvation. He asked and obtained an honorable dismissal from Bishop Brownell of that diocese. Through all his subsequent life he continued to enjoy the respect and esteem of several distinguished clergymen of that church. So much Bishop Brownell pledged to him at the time of his withdrawal.

Soon after becoming known as a Universalist, he was called to the pastorate of the church in Hartford left vacant by the removal of Rev. John Bisbe to Portland, Me. He continued in Hartford four years, when he was earnestly solicited to remove to Portland and take charge of the society there left without a pastor by the death of Mr. Bisbe. He accepted the call, and remained there four years, excepting one winter, which he spent in North Carolina, where, and in intermediate places, he preached the Gospel. Afterwards he had pastorates in Troy and Lansingburg, N. Y., and preached in Schenectady, Fort Ann, Hartford, and other places. For a year and a half he ministered to the Bleecker St. Universalist Society in New York city. He resided in that city until his death, which occurred Nov. 22, 1850. He retained his mental vigor until a few days before his departure at the age of eighty.

"Father Rayner," as he was familiarly called, was a remarkable man. His mental powers were of a high order, his social qualities made him always attractive, his wit was keen, but he had great tenderness and depth of feeling. His appearance in the pulpit was venerable and apostolic, and his preaching clear, powerful, and convincing. He gave to the world some printed works, which exhibit the clear and logical character of his mind. While at Huntington, he published a review of a sermon on Regeneration, by Dr. Taylor, of New Haven, and another of a sermon by Dr. Tyler, of Southbury, on the "Perseverance of the Saints." This was replied to by Dr. Tyler, who was again reviewed in a pamphlet of sixty pages, which closed the controversy. While at Hartford, he edited a paper called the "Inquirer," and at Portland the "Christian Pilot." While at the latter place, he delivered "Nine Lectures on the Parable of the Rich Man and Lazarus." He also published a review of a missionary sermon by Dr. Tyler, and a sermon entitled "St. Paul a Universalist."

While Mr. Rayner was with the Episcopalians, frequent theological discussions took place in the ministerial circles. On one occasion, among other questions considered, Mr. Rayner proposed this: "Has every human being a just reason to be thankful for the gift of existence?" He cautioned all who would answer it directly, "Yes" or "No," to consider very carefully before giving the answer, because of one other question which might follow. But all present were agreed in the decision that every man had just cause for thanksgiving for the life conferred upon him. "Now," said Mr. Rayner, "answer me this: If any of the human race are to be doomed to unending misery, have such ones any cause for such thankfulness?" "Why, Brother Rayner, you are a Universalist," said one of the ministers. "But that has nothing to do with the question," was the response; "you are all agreed, I see, in your answer."

CHAPTER XII.

SKETCHES OF MINISTERS —continued

"Go forth, all hands! God's fallow landsNeed ploughmen, seedmen, reapers!Plough deep and long; uproot old Wrong;Turn Sin, turn Slaveries under;Sow Wisdom, Lowliness, Freedom, Holiness,And reap in joy and wonder!"Rev. D. K. Lee, D. D.

REV. THOMAS F. KING was a minister of rare qualities. He came up from the humble walks of life, and by hard study and the improvement of every opportunity for mental culture, became a scholar of excellent acquirements. He was an enthusiastic believer in the Gospel, and one of its most eloquent preachers and defenders. He was especially acquainted with the evidences of natural and revealed religion, and well prepared to present them for the consideration of sceptical minds. His voice was rich, deep, and musical, and as a reader he could hardly be excelled. This, aside from their intrinsic merits, made his discourses strongly impressive. An instance is cited of a disaffected hearer who had concluded not to attend his meetings any more, finding himself at the door of the church one morning, after the service had opened, in expectation of hearing a stranger preach. Mr. King was there, reading the Scriptures, – the invitation in Isaiah's prophecies, "Ho, every one that thirsteth, come ye to the waters," &c. The hearer stood still, listened, attempted to leave, and was held fast. Again he started, but the words reached him, "Incline your ear, and come unto me; hear, and your soul shall live!" Further resistance was useless. His place in the sanctuary was taken again, and held afterwards while he lived. Mr. King had a large, warm, sympathetic heart, and made the joys and sorrows of his people his own. He was the life of the social circle, and his fund of anecdote and good humor usually insured him a warm reception everywhere. He had an unusually rich bass voice in singing. His pulpit services were pervaded with a profound reverential spirit. He was pastor in Hudson, N. Y., Portsmouth, N. H., and Charlestown, Mass., in which last-named place he departed this life, Sept. 13, 1839. His death was a Christian's triumph.

Of his eminent son, Thomas Starr King, what can we say that most readers do not already know? and yet the man and his life will always bear noting and will never fail to be admired. He was born in the city of New York, Dec. 17, 1824. He early manifested singular aptitude for study and deep conscientiousness. His education was desultory, but with his quickness of apprehension he acquired Latin and French at an early age. At fifteen, on the death of his father, he became the head of the family, and worked for their support as a clerk and school-teacher. In the mean time he was an untiring student of metaphysics and theology. One of his historians, Mr. E. P. Whipple, writes of him: —

"He mastered the results of the great German and French critics of the Bible. To many of our present young students exegesis practically means exit Jesus; but King, in all his eager quest of truth, and dutiful acknowledgment of the service which the great German theologians had rendered to the rational interpretation of the Scriptures, never lost his original hold on Christ Jesus as the express image of God, – as the Son who reveals to us the Father, – as the ideal embodiment of a perfected Humanity. Such a person had a natural call to the ministry."

His first sermon was preached in Woburn, in the autumn of 1845. In the summer of the next year he was invited to the pastorate of the Universalist Church in Charlestown, then made vacant by the removal of the Rev. E. H. Chapin to Boston. He accepted the call, and enjoyed a busy and happy ministry there, until his urgent call to become the minister of the Hollis Street (Unitarian) Church in Boston. The first invitation he declined, and made a voyage to Fayal to recruit his health which had been impaired by his incessant labors. The invitation was renewed on his return home, and he was installed in his new place in December, 1848. This course on his part was not agreeable to many of his Universalist friends, but they had no doubt that it was conscientiously taken by him, and most of them always retained their good will and heart-fellowship for him. They knew that his work would be mainly in the right direction always; and they were not disappointed. As a public literary lecturer, he was among the foremost in the land.

In April, 1860, Mr. King took charge of the Unitarian Church in San Francisco, Cal. He saw a field there which he deemed it an opportunity to occupy, both as a Christian minister and an American patriot. He entered with his whole soul into the defence of the national cause and in opposition to the traitorous intent of the secession conspirators. In the pulpit and on the platform he vindicated the national honor and pleaded for the maintenance of the national Union. As his biographer, Mr. Whipple, writes: "As far as regards the keeping of California loyal to the Union during the civil war, he ranks at least in the first file of its eminent citizens. His reputation was not confined to the Pacific coast, but extended over the whole country."44 He literally wore out his life in this great and glorious field of exertion. Diphtheria came finally, and he passed into the higher life, March 4, 1865. His words at the last were: "I feel all the privileges and greatness of the future."

One of our ablest theologians and most devoted ministers was Rev. Abel Charles Thomas, born in Exeter, Berks Co., Pa., July 11, 1807. He was of Quaker lineage, his grandfather Abel having been a distinguished preacher of the Society of Friends during fifty-six years. It was of Rev. A. B. Grosh, then of Marietta, Pa., that he received his first knowledge of Universalism. In 1827 he went to Philadelphia as a printer, and was there encouraged by resident ministers, Rev. S. R. Smith, and Rev. T. Fisk, to enter the ministry. He preached his first sermon in the Lombard St. Church in November, 1828. In the following January he became publisher and co-editor with Mr. Fisk of the "Gospel Herald and Universalist Review" in New York city, writing editorials, putting them in type, conducting the correspondence, and as he says, "writing his sermons on a pine board by night," for he had begun his ministerial labors April 5, 1829, preaching in a small frame meeting-house on Grand St. In less than a year from the delivery of his first sermon, he responded to a cordial invitation to become pastor of the Lombard St. Church, Philadelphia, which connection continued with mutual interest of pastor and people for ten years. In 1834 and 1835 a discussion took place between Mr. Thomas and Rev. Ezra Stiles Ely, D. D., which was afterwards issued in book form, and has probably been more widely circulated and had a more permanent interest and usefulness than any other theological discussion in our country. It gave to Mr. Thomas a fame which will always be connected with his memory. Visiting New England after the discussion had closed, he received a most cordial and enthusiastic welcome, and preached in many places to large and deeply interested congregations.

Mr. Thomas removed to Lowell in the autumn of 1839, and took charge of the Second Church. Here he and his co-laborer, Rev. T. B. Thayer, started the "Star of Bethlehem," a vigorous weekly publication in support of the Universalist faith. While living here, he established the "Lowell Offering," a new movement for that time, and which elicited much interest in this country and in England. After three years' active and efficient work in Lowell, and after a few months' travel for his health, he went to Brooklyn, N. Y., where he organized a society and was one of eight men who built the first Universalist church in that city. From Brooklyn he went to Cincinnati, O., in 1844; but declining health and overwork obliged him to resign his charge in 1847. After a year's rest he returned to his old parish in Philadelphia. Twelve years later he was induced to go out as a missionary of Universalism to England and Scotland; the required funds were promptly raised, and accompanied by his family, in May, 1852, he sailed for England. His time was spent chiefly in London and Edinburgh, though he preached in all the principal cities of the United Kingdom, and made careful investigation of the religious aspect of affairs there. At the close of a year's labor he was joined in London by his co-worker in Lowell, Rev. T. B. Thayer, and wife, and for six months they travelled together on the Continent. He then returned to Philadelphia, and resumed his labor there.

During the late war, with its manifold excitements and fatigues, the visiting and caring for the sick and wounded in the hospitals, and his active interest in assisting the soldiers constantly passing to and fro, made serious inroads on his long-enfeebled frame, so that he was obliged to resign his charge in 1863. He removed to Hightstown, N. J., where he preached two years, one sermon a Sunday, as a labor of love. He then spent two years in Bridgeport, Conn., preaching in Danbury and other places as his strength permitted. In the spring of 1867 he purchased a farm at Tacony, Philadelphia, which was thenceforth his home.

Mr. Thomas was the author of several volumes besides the "Ely and Thomas Discussion;" his "Autobiography," "The Gospel Liturgy," "The Songs of Zion," "A Century of Universalism," &c. He wrote also some very useful and popular tracts, – among them "213 Questions without Answers," which has had a wider reading and attracted more attention than any other tract ever issued from our press. It has had a circulation of at least a million copies. The questions are strong, awakening, and searching.

Rev. T. B. Thayer, D. D., makes this brief but truthful statement of the character of Mr. Thomas: —

"As a teacher, he was a man of wonderful gifts. His sermons were largely doctrinal, expository, and defensive, as the position of our church at the time he began preaching demanded. He was clear, terse and logical, and original in the statement and discussion of his subject, with just enough of quaint Quaker phrase to give it spice, yet alive with the beauty and the glow of the poet's vision and illustration; and sometimes, when a sudden burst of feeling and inspiration came upon him, he rose to the highest demands of oratory, his eloquence became electric, and, like a full-charged battery, thrilled the entire congregation, until every heart beat with the pulses of his own faith and fervor. As a controversialist, he had few equals. His discussion with Dr. Ely, as an exhibition of the Universalist argument, was, and still is, the best and most persuasive work of the kind in our denominational history, and admirably displays the skill, logic, fairness and manly courtesy of Mr. Thomas as a debater. As a Christian gentleman, he was distinguished for the grace and courtesy of his manners, for his thoughtful kindness towards all, for his remarkable conversational gifts, and for the personal magnetism by which he attracted to himself all with whom he came in contact, young and old, strangers and friends alike."

For the last three years of his life he was confined to his home, and quietly passed on in full assurance of the immortal life, Sept. 27, 1880. Mr. Thomas was married Feb. 14, 1843, to Miss M. Louise Palmer, of Pottsville, Pa., who survives him, and is one of the active and efficient "women workers" of our church.

Contemporary with Mr. Thomas during his ministry in Philadelphia was Rev. Savillion W. Fuller, who became pastor of the Callowhill Street Universalist Church in that city in 1833. We are indebted to Mr. Thomas, who, in his "Autobiography," has given us a truthful though brief account of the worthy man: —

"His mind was comprehensive. His power of analysis was displayed alike in sermonizing and conversation. His perception was quick, his reflection rigid, and his stern conscience denounced what logic condemned. As a public speaker he was unequal. Sometimes he was tame, at others mightily stirring by forcible thought embodied in unusually glowing language. The average placed him in a high rank among the eloquent men of the age. In every respect of social nobility I never knew his superior.

'He bore through suffering, toil, and ruth,Within his heart the dew of youth,And on his lip the smile of truth.'

He carried sunshine into all circles of the young and the old, the literary and the religious. Even the house of mourning seemed radiant in his visitations of loving trust. His keen wit was without asperity, and his ardent zeal was uniformly tempered by charity. His beaming face was a true index of the inner man."

He united with Mr. Thomas in a letter to four distinguished clergymen of Philadelphia, inviting them to lecture in the Universalist churches in that city on points of doctrinal difference between the parties. The result of the invitation was, finally, the Ely and Thomas discussion.

An instance in illustration of Mr. Fuller's aptness in emergencies is given in the "Companion and Register" of 1858. Entering the stage-coach for Utica one day, he found it full of passengers, among whom was a somewhat noted "revivalist" of that time, and his friend, a deacon. Mr. Fuller soon became disgusted with the coarse, brow-beating dogmatism of the revivalist toward the unassuming passengers, and took up the argument against him. Enraged at being foiled in controversy and overmatched in wit, the elder poured out a torrent of abusive language, when Mr. Fuller arrested his vulgar tirade by saying in a dignified and authoritative tone, "Stop, sir! Not another word from your lips! Why, sir, you are making a mere blackguard of yourself. Not another word, sir!" (arresting the reply before it could be commenced). "Not another word, I tell you! Why, you have already disgraced yourself and your profession, and, if allowed to continue, would disgrace the company you are in and the very horses that draw you along!" The mortified man shrunk into his corner, cowed by an imperiousness as much excelling his own in energy and power as it towered above him in dignity and truth.

But his deacon was determined not to be put down thus, and spoke up with much spirit, "Sir, this is a free country, and others have a right to speak as well as yourself." "Most certainly, my dear sir," said Mr. Fuller, with one of his beaming looks and in his blandest tones, "most certainly, sir; and I hope you will exercise your right." "Yes, sir; and I mean to exercise it, sir; I'll let you know, sir, that I shall speak as much as I please, sir," said the now enraged deacon. "That's right," replied the very courteous Fuller, "speak on, my dear sir; we wish to hear you speak." "Yes, sir," continued the choking deacon, "and I'll let you know that you can't shut my mouth, sir." "Oh, no, sir, – Heaven forbid that I should attempt it – I want you to speak – so, speak on, sir – we like to hear you." "Yes, sir, and I won't ask your permission, neither! I'll let you know, sir, that you are not my keeper, sir!" said the deacon, now almost bursting with rage. "Certainly not, sir," was the very quiet but smiling reply, "certainly not, sir, – I am a pastor, not a keeper of swine." A prolonged, hearty laugh from the passengers finally died away, and "there was a great calm." The deacon reclined in sullen silence, and the remainder of the journey was enlivened by pleasant and profitable conversation between Mr. Fuller and the other passengers.

Rev. William Allen Drew, most of whose life was passed in Maine, was born in Kingston, Mass., Dec. 11, 1798. He fitted for college in early life, but adverse circumstances compelled him to abandon his studies and go to Bath, Me., in 1813, where he was employed as a clerk for two years. He then spent four years at work on a farm in Hallowell. In 1819 he accepted an invitation to take charge of Farmington Academy, and remained in that position five years. He preached his first sermon in Farmington, Oct. 1, 1821, and was fellowshipped the same year. He remained in Farmington as teacher and preacher until 1824, when he began preaching in Belfast, and removed there Jan. 1, 1825. He remained there two years, preaching also in Camden, in Thomaston, and in other towns in the vicinity. In December, 1825, he began the publication of a religious paper called "The Christian Visitant," which was afterwards merged in "The Christian Intelligencer," published at Portland by Rev. Russell Streeter, and Mr. Drew was associated with him in the editorial work. In January, 1827, he removed to Augusta, in which place he had his home during the remainder of his life. The "Intelligencer" was removed to Gardiner at the same time, and he became its sole editor. From 1831 to 1833 he published "The Christian Preacher," a monthly journal of sermons. He established the "Gospel Banner" in 1835, and edited it with marked ability until 1857. After his connection ceased with the "Banner," he was editor of the "Rural Intelligencer" for a few years, and was at different times connected with the "Maine Cultivator," the "Augusta Courier," and perhaps some other papers. He was a contributor to the "Gospel Banner" even after the burden of years and infirmities pressed heavily upon him. He was eminently fitted for the editorship of a public journal.

Mr. Drew organized the First Universalist Church in Augusta in 1833. He was ordained its pastor when the meeting-house was dedicated, Nov. 26, 1835, preached to it constantly, and performed pastoral labors until 1848. Rev. Dr. Quinby, who published a biographical sketch of him after his decease, writes: —

"As a writer and editor he had few equals. His pen was ever ready, he never tired. Many of his productions bore the marks of great research and deep thought, though evidently written in the midst of a pressure of other occupations. His theology was plain and straightforward. All could understand him. His descriptions of scenes and places were vivid, natural, and generally true to the life. He had many admirers as a controversialist. Possessing a wide range of thought, good knowledge of the Bible, a well-balanced and discerning intellect, a ready wit, and naturally exceedingly sarcastic, he was a stalwart defender of Universalism in Maine, and proved himself competent to any emergency."

Rev. Isaac Dowd Williamson was one of the ablest advocates of the Universalist faith. He was born in Pomfret, Vt., April 4, 1807, and died in Cincinnati, Ohio, Nov. 26, 1876. In early life he learned the clothier's trade, and had no other schooling than that of the common district school; but his ardent thirst for knowledge, his force of character and enthusiasm made amends for lack of external aid. He was troubled with many doubts in his thoughts about religion until, at about the age of fifteen, Ballou's "Treatise on the Atonement" was put into his hands. He read it with avidity, and was greatly enlightened and encouraged. He had hitherto thought that all sorrow and suffering were inflicted by God in anger upon his children for their sins. The first sermon from a Universalist to which he listened was delivered by Rev. Kittredge Haven, from the text, "Whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth" (Heb. xii. 6). It lifted him out of his doubts and sent him away rejoicing. He went into a solitary place and wept for joy, and upon his knees vowed that if God would spare his life, and he could ever be qualified, he would enter upon the work of the ministry, a purpose which he followed out most faithfully. He preached his first sermon Oct. 1, 1827, in Springfield, Vt. After supplying the pulpit a short time in Langdon, N. H., he settled in 1828 in Jaffrey, N. H., and was ordained by the Franklin Association, at Townsend, Vt., Sept. 10, 1829. In June of the same year he removed to Albany, N. Y., where he lived seven years. From 1837 to 1851 he resided as pastor in Poughkeepsie a year and a half, in Baltimore two years, in New York city three, in Philadelphia three, in Mobile two winters, in Memphis, Ky., in Lowell, Mass., one year. From Lowell he removed to Louisville, Ky., remaining there two years, from there to Philadelphia, where he spent three years, which was his last regular pastorate, although he supplied in Cincinnati after his return from Philadelphia. He was with Rev. C. F. Lefevre, editor of the "Gospel Anchor" at Troy, N. Y., about 1830, a paper afterwards merged in the "Religious Inquirer," published at Hartford, Conn., Mr. Williamson continuing to edit it. He was one of the editors of the "Herald and Era," published at Louisville, Ky., and was for about ten years connected with the "Star in the West" as joint proprietor and editor, though for several of his last years performing no editorial labor.