Fifty years on the skirmish line. By Rev. Elisha B. Sherwood ... Introduction by Rev. Geo. P. Hays ...

Front matter

Fifty Years On The Skirmish Line.

BY /

REV. ELISHA B. SHERWOOD, D. u.

Preface

This book is not meant as a display of what has been called "autobiographical egotism." It is intended for a tribute to the amazing grace of God working through me as His servant. It was verily a place on the "Skirmish Line" to which I was appointed, and for more than fifty years work has pressed upon me and God has blessed me in doing it. There are many still living in whose memories the events here recorded are fresh; they may be helped by the telling of the story. My recent years have thrown me into close connection with a large body of young people who are entering upon life. If this book shall teach them courage and confidence in God, and make them more efficient soul-winners, it will well repay the labor of its preparation. Already in my eighty-third year, the call to a higher service cannot be long delayed. All this earth-life has been worth while. Souls are worth winning. The Gospel is worth preaching. It is worth while to labor tirelessly. The nearer one gets to the throne the less one counts the hardness which a good soldier must endure.

PREFACE

The manuscript was read and the proofs were revised by my young friend, Rev. Cleland B. Mc- Afee, Professor of Mental and Moral Science in Park College. This assistance, with that rendered so kindly by others, is very gratefully acknowledged.

Elisha B. Sherwood.

St. Joseph Mo., June 30th, 1893.

Introduction

Biographies are generally written of people whose record is remarkable. Most of us have not had remarkable histories. To some extent this is due to providential facts. We were not given remarkable talents, and have not exercised any remarkable diligence nor self-sacrifice. Success is often due to opportunity. Sometimes success is forced by ability to make opportunities. Our part is to improve by wise use such opportunities as Providence allots to us. We are not held responsible for the employment of such things as Providence has seen fit to withhold from us; thogh others may have them. We have here a biography of one whose opportunities were those of common men. That he did a great work, was due to special activity in making effective use of daily opportunities. It is not an easy thing to be content with common life, and set ourselves to make it great by the greatness of the results. But greatness is not an absolute quality to be measured by the yardstick like a man's stature. Greatness is a comparison between opportunity and attainment. Gen. Scott was developed by the war of 1812, and Gen.

io Fifty Years on the Skirmish Line

Grant by the war of 1861. There may have been great generals between times, but, thank God, there were no wars. There are always sinners and mission fields and conversions and preachers. Adaptation to the work at hand ; enables an earnest man to do a great work in any community. Dr. Sherwood succeeded in New York, very much as he did in Missouri.

Circumstances change and fields have their peculiarities; but human nature and divine grace do not materially vary.

I like to read of these lives which are spent in steady work. We cannot all be pioneer foreign missionaries like Carey, nor pioneer home missionaries like Sherwood; for foreign missions have been reduced to a system, the Bible is being rapidly translated into all languages, and there is no longer any Great American Desert, nor fartherdest border frontier in the West.

The work now is building up the Churches these pioneers have planted, and watching new fields grow up between the towns. To compact and energize churches and presbyteries — to educate and guide growing Christians — to encourage needed churches and discourage numerous needless enterprises; and all this without offending unwise good people, will require as much tact as did the early tasks. But the study of the difficulties of these

Introduction ii early tasks, and a re-survey of the way these difficulties were overcome, will fit us for a careful estimate of the real perplexities of our own times, and will suggest good plans of applying the gospel to modern problems.

The high esteem in which Brother Sherwood is held by his brethren is justified by his record, and is explained here to those who have not known his early work of laying foundations. This book will teach its readers to value aright the labors of the early workers — to love their Church as admirably adapted to pioneer work, and capable of evangelizing the most unpromising fields of any country or city. Presbyterianism is sometimes disparaged as unsuitable to hard places. So it is, for as soon as it comes into a hard place the place begins to improve, and if Presbyterianism continues to work, the field becomes attractive. Then those who forget the transformation which has been wrought, wonder why Presbyterians always pick out such good fields. Readers here will find that the goodness of the field is the result of the work. The fields were discouraging enough when the work was begun, but the reward of the toil was manifest in the Garden of the Lord.

We cannot read of those early revivals without wishing to see them once more. But it may be true, that in that day of few churches or preachers, amid sparse populations, more serious young people came to years of maturity unconverted, than are to be found in these days of Sabbath Schools, Young People's Endeavor Societies and regular means of grace. The children's sacraments of circumcision and baptism would indicate that God's plan for His church in settled times was always for family religion descending through the generations. The woodsmen had fine times cutting down big trees, and blasting out big rocks. It took more strength and skill to plow among old stumps and stones, than it does to cut a clean furrow quite across a cultivated field; but there may be better crops in this latter case. It is the resulting crop of ripened grain that we seek; and if God gives that by dews and showers and sunshine, we may well be content if there are not thunder-storms and floods. Nevertheless we prefer to read of the great motions of the heavens, and we long to see the spiritual heavens all flashing with the lightning of the divine power.

So this book should have interest, instruction, and encouragement for all. May God raise up more men with such a personal history and such experiences of good seed-sowing.

Geo. P. Hays, 2nd Pres. Church, Kansas City, Mo.

FIFTY YEARS ON

THE SKIRMISH LINE

Chapter I. Parentage And Youth

As I began my theological studies in 1835 I dropped into diary writing and in years that have intervened have filled some two hundred and seventy pages of foolscap with the events and items that I have noted from day to day and from year to year, therefore I believe that I can better arrange these facts and give to my friends a more satisfactory record than any one coming after me.

I was born in Fairfield, Franklin county, Vermont, on the 15th of April, 18 10. My parents were John" Sherwood, son of Nathan Sherwood and Joanna Noble. My mother was Lucy Barber, daughter of Judge Elisha Barber, and Elizabeth Adams. In February, 181 5, my parents removed to Phelps, Ontario Co, N. Y., where my father purchased a farm near the village of Orleans. It was here in my seventh year that I received my

first religious impressions. I had with neighboring boys spent the Sabbath at Clifton Springs. On returning home my mother took me to her room and inquired where I had spent the Sabbath. I told her about our visit to the springs. She told me I had been a naughty boy and sinned against God. I asked her why I could not do as other boys did. Her answer was, "You are God's child. The first time I attended church after your birth I took you with me and gave you to God and you were baptised as God's child by my minister in the name of the Father and the Son and the Holy Ghost, and you are God's child. You must not sin against Him again." This instruction gave me an understanding of my relation to God and has exercised a controlling influence upon my life. It led me to my Savior and into the ministry, and has imparted to me a moral courage that has sustained me in a ministry of more than fifty years.

In the winter of 1819, my father exchanged the property he had in Phelps for uncultivated lands in what was then known as the Genesee Country, which very soon became Orleans County. The country was dotted with here and there a settlement. Log school houses were the only public buildings for schools and religious meetings. One day the Rev. Alanson Darwin, a Presbyterian minister from Riga, Monroe County, N. Y., whose heart was stirred within him to do something for

Parentage and Youth the good of the scattered members of the Presbyterian Church, rode up to our door; and said he would preach to the people of that settlement, if there was a house whose doors were open for such objects. My mother told him her house was at his service; furthermore, she would send her boys out, and invite the people to come and hear the stranger. Then and there commenced my home missionary work. I little thought it was the first lesson in what was to be the greater part of my life's work.

My advantages for education until I was sixteen years old, were such as the new settlements could provide, and log school houses furnished. In 1826 our school district erected a frame school house, which was used for religious meetings, as well as for schools. With a better school house, we had better school teachers, of whom I could avail myself four months each year. The remaining months were given to work on the new farm. Six months of my eighteenth year I attended the Gaines High School taught by a Mr. Gazley, who did for the youth of Orleans county a great and good work. It was in these months my desire was awakened for an education. The next winter I taught a district school in the western portion of our township. Here I learned the truth of that old saw, "A little learning is a dangerous thing."

The winter of 1830, I again attended Gaines High School. The following winter, I taught the west Gaines district school. It was a pleasant community, but rilled with lovers of vain amusements. I entered into a full participation of these pleasures, until about the middle of Febuary, 1831. On returning home on Saturday evening, I found a revival of religion in progress in the church and community. Two of my sisters and two younger brothers had experienced a great change. They had give themselves to Christ and his work. They had found a Savior. These facts troubled me. I attended the meeting that night. What I saw and heard troubled me more. I bore up under my feelings as best I could, over the Sabbath. I made my arrangements to leave early for my school, on Monday morning. As I was about leaving, I met my dear mother whose eyes were red with weeping. I would have avoided her, if there had been any way, but I saw it was of no use to try. She took me by the hand lest I might slip away from her. I listened to her tearful words. She pressed me to attend to the one thing needful, then and there. I said: "Mother, I have an engagement to attend a dancing party this week. I cannot break it." As we parted that morning, she remarked, "If you will dance, remember that I shall pray for you." Her prayers took all the

Parentage and Youth pleasure out of that dance, and made me loathe the whole thing. Then and there, I lost all love or desire for the dance hall. During that week my mind often recurred to what might be going on in that revival service of religion. On returning home the next Saturday night, I found the revival widening and deepening I went with the family to the meeting. I had a seat beside a young friend. As the minister announced the order of the meeting, I whispered to my friend: "They will not convert any one to night, for they have gone to work by the square rule." The meeting proceeded as announced by the minister. He offered what was to be the closing prayer. But it was not to be the close of that meeting. As he closed, the Holy Spirit moved my brother Guy to follow in prayer, that was indited of the Spirit, who gave him such utterance that all felt that he was taught of God. That prayer went through me like a shock of electricity. Before he closed, I was as helpless as an infant child. I could not sit on the seat, and lay down upon it. At the close of my brother's prayer Elder Chester Frost came to me and taking me by the hand, asked me if he should pray for me. I said "Yes." He knelt beside the seat. I fell from the seat and dropped on my knees, and gave myself to the Lord Jesus Christ to be his servant. The next morning I heard for

1 8 Fifty Years on tJve Skirmish Line

the first time with an understanding heart the blessed gospel from a strange minister. Old things had passed away and all were new to me. I had passed from darkness into light, from death in sin, to a new life in Christ Jesus.

On Monday morning I returned to my school which was near its close and finished the term and returned with great delight to the revival meetings. Everything was new to me. I saw men as trees walking. I remained in that state for a number of days. I had taken my stand for Christ; but I had not the witness of my acceptance. One day I was in the grain barn at work. There was a pause for some time in the business of the hour. I stepped back into a retired part of the barn, leaned up against the side, and uttered in a whisper tone, "O Lord Jesus! So reveal thyself to me that I may know thou hast accepted the consecration I have made of myself to thee." While I was praying, the Holy Ghost was shed abroad in my heart until I was filled with joy. I began to praise God in song and sang everything I could call to remembrance. "Jesus all the day long was the joy of my song." From that hour I have never doubted that God heard and answered my prayer. Another thing I never doubted, that the soul 'who does receive, believe and confess the Lord Jesus Christ is "sealed by the Holy Spirit of promise

Parentage and Youth which is the earnest of our inheritance until the redemption of the purchased possession." From that blest moment when I felt the sealing witness of the Holy Spirit upon me, I was deeply impressed with the awful condition of those who are living without God and without hope. Then came home to me my duty to rescue the perishing and to seek and save the lost. I then asked God to use me in that work and in this way permit me to undo some of the evil of my sinful life.

I lost my interest in the farm and business generally. No place was so enjoyable to me as the one where sinners were repenting and turning to the Lord, seeking the salvation of their souls. I united with the church at Millville, N. Y., on the first Sabbath in April, 1831, with three of my sisters and three of my brothers. What a joy to our dear mother to know that her prayers had been heard for her children, and that she was permitted to see them at that April communion season, confessing Christ before their associates! I continued on the farm with father and my brothers; each brother had his specific work Mine was breaking fallow ground. This year my work was on one of the out farms, and near a grove of timber. In the timber there was a quiet retreat to which I was wont to retire, while my team was resting. In that wooded retreat my life work was settled. At evening I found a closet in the grain barn. Both became hallowed to me. In them I experienced that transforming power which was making me a new creature in Christ Jesus. The busy season on the farm was over, the question for the future came up for settlement. The Holy Spirit witnessed with my spirit that I must leave the farm and give myself to a preparation to preach the gospel. This was strongly opposed by my father and a large circle of relatives. My mother encouraged me to follow my convictions of duty.

My father offered me an out farm of 80 acres of choice land under good improvement if I would stay with him and help him locate the other brothers as they came to the age of twenty-one years. I thanked him for his offer but assured him duty pointed to the ministry. He said I must throw myself on my own resources. I tried to throw myself upon God's promises. A good school opened to me for the winter. I taught it. At the close of that school I gathered what resources I could and prepared to leave all and follow where duty led.

Chapter II. Student Life

In the fall of 1831, there was opened in the city of Rochester, N. Y. , a manual labor school where young men, by three or four hours labor per day, could pay their board. Tuition was provided for by the benevolence of some gentlemen in the city. Thrown upon my own resources, I had to find a school where I could pay expenses. I was cordially received into the Manual Labor School. My department of labor was making flour barrels, which I took to very quickly. My studies were the Latin Grammar and Reader, Algebra and English branches. The Rev. Dr. William Wisner was at that time pastor of the Second Presbyterian, afterward known as the Brick Church. This church was the home of most of the students, and there I put my church letter and joined its Sabbath School. I was very soon invited to become a teacher in a colored Sabbath School. They gave me a class of boys in whom I took much pleasure. Our Manual Labor School ran along very

pleasantly until that dreaded scourge, the Asiatic

2 2 cholera, made its appearance in the month of September, when the school was scattered. I left Rochester for Geneva which was spared that fatal plague. I entered the preparatory school of Dr. Squires and remained there until the frost of autumn had purified the atmosphere, when I returned to Rochester and entered the college institute under the care of Dr. Morgan and Miss Mary Allen, adding Greek to my other studies. I remained in Rochester during the remainder of 1832 and 1833, which were very effective in mental discipline. I overstudied and brought on a rush of blood to the brain. This with dyspepsia caused me to leave study for a time and return home. I resorted to physicians for medical treatment. The more I came to know of doctors, the more I learned that they did not take much of their own medicines. Consequently I came to the conclusion that what was not good for the doctors was not good for me. Instead of dosing with drugs, I began a careful study of myself. I learned what food agreed with me and what did not, what quieted my system, and what unduly excited it. I also learned the relation between my physical and intellectual system, and the relation of both to my spiritual nature. The discipline that I passed through in acquiring this knowledge was a painful one, yet its benefits to me have been above all price. For the want of this knowledge, there are more failures in the various professions of life than from any other one cause. Solomon says that "he that hath no rule over his own spirit is like a city that is broken down and without walls."

I gave the most of the year 1834 to the acquisition of that knowledge which enable me to rule my own spirit. With this acquisition, came the question, What shall I do? Shall I with my shattered health and limited finances attempt a full college course or with what discipline I have, enter a theological seminary, and there take a full course? I took this question to my Heavenly Father, and asked Him for that wisdom which would enable me to decide it. I decided to go to the Lane Theological Seminary. On the 15th of October, 1834, I left for Lane Seminary byway of Buffalo; from Lake Erie to Cleveland, from Cleveland to Wellsville by stage and from there by the Ohio river to Cincinnati. I was cordially welcomed by the faculty, including Rev. Lyman Beecher, D.D., Professor of Theology, Rev. Calvin E. Stowe, D.D., Professor of Biblical Criticism, and Professor Biggs of Church History. I entered the only theological class in the seminary at that time. There were in this class Henry Ward and Charles Beecher, Robert Stanton and others. I was assigned a room and took board in the boarding department of the seminary, and entered upon the studies of the class with moderation. From that time the darkness that had been over me disappeared; light shone upon my pathway. The Lord provided for all my temperal and spiritual wants. I put my letter into the Second Presbyterian church of which Dr.Beecher was pastor, and began to feel at home in my new relations. I fell into the daily round of student life. Soon outside work opened, the superintendency of a Sabbath School on the Kentucky side of the river at Covington. The seminary duties became more engrossing as days and weeks multiplied. Thus we passed until near the close of the seminary year when I chanced to meet an acquaintance whom I made at Rochester, N. Y., in 1832, who informed me of the provision for a theological school at Oberlin, Ohio, with the Rev. Charles G. Finney as Professor of Theology, and a full equipment of professors for the thorough training of young men for the ministry. He told me also Mr. John Rankin of New York City would pay the expenses of those who wished to leave Lane for Oberlin. While highly regarding the Lane Faculty for their kindness to me, I was not in sympathy with the leading students of our class, and longing for what I knew I should find at Oberlin, I asked the faculty of Lane to give me a letter of my standing in my class. They very frankly gave me the letter asked for. On the 19th of May, 1835, I took passage on a steamboat for Wellsville, and from there across the state of Ohio, by stage, to Cleveland; thence to Oberlin.

On reaching Oberlin, I found the rush of students so great, there was no place to lay my head or even to leave my trunk. We had to wait until temporary rooms could be provided. During the fitting up of our rooms I dropped down the lake and spent two weeks at home. On returning to Oberlin I found the temporary rooms ready; but there must be three in a room, and three in a bed. With such accommodations a class of sixteen young men entered upon our theological studies with the Rev. Charles G. Finney as Professor of Theology. Rev. John Morgan, Professor of the New Testament Scriptures, Professor John P. Cowles of the Old Testament Scriptures, and the Rev. Henry Cowles, Professor of Church History Rev. Asa Mahan was President of the college. All these men were in their prime and each strong in the position they had been called to fill. Here there was a full fledged Christian College and theological seminary moving into full work, well equipped amid the forest of Lorraine County, Ohio, where the first tree was cut down and the first field opened but two years before. The college and Theological Seminary were planted for Christian and evangelical purposes, therefore our faculty were anxious to have their students make proof of the power of their doctrines to evangelize and Christianize the surrounding population. Consequently the students were expected to respond to any calls they had from surrounding towns. I had not been in Oberlin two months when I was invited to visit Rochester, Loraine Co., Ohio, and conduct a service on the Sabbath. I rode twelve miles on horseback. Found a log school house with a clay floor, slab seats, and a door hung on wooden hinges that announced the entrance of every attendant. " We had a good audience to whom I gave my first home missionary address. They invited me to return in two weeks. I did so; and continued my visits alternate weeks until members sufficient to organize a church asked that organization be given them. A church was formed and a supply was secured and I was at liberty to take another vacancy. Soon there came a man from Ridgeville, a town adjoining the county seat, and stated his case, and asked for a volunteer to go and hold meetings in a town that had driven out every minister that had attempted to hold meetings there for the last two years. I accepted the invitation, and the man was to announce service for the next Sabbath. I went over on Saturday evening.

Sabbath morning we met at the little church where I talked to six adults and some children. I gave notice of a meeting at four o'clock, and took recess for dinner. As I went to my place for dinner, I passed two hotels around which I counted forty men. At 4 P. M. we had twenty adults, and some tears which encouraged me to leave an appointment to return in two weeks. At this meeting we had a fair audience. Arrangements were made to continue meetings on alternate Sabbaths. I found there a small church in the midst of the boldest infidels that I have encountered in a ministry of over fifty years. I held services in their church mornings and afternoons; and at nights in their school house. God blessed our efforts. Backsliders were reclaimed; their children were converted. A revival of religion began. We thought best to call in a minister and have the ordinances administered to this oppressed church. The time was fixed. Saturday preceding we held a preparatory meeting. Five persons came forward and asked to join the church. They were examined and accepted. We made arrangements for the reception of the new members and for the Lord's supper, and a prayer meeting at nine o'clock, A. M. The news went out from the Saturday meeting what had been done. The infidels got together and said: "This revival matter must be stopped now." They gathered what cattle there were feeding on the grass in the plot of the town and drove them into the meetinghouse, opened the Bible and put into it a handful of salt and shut in the cattle and left them there! On reaching the church the next morning for the prayer meeting appointed for nine o'clock, you can judge in what condition we found it. The question was asked me, "What can we do. " I answered, "There is but one thing to do: clean out this house. You that have shovels, mops, and pails bring them as quick as you can." The house was cleaned up and ready for the regular service at ii o'clock. The Holy Spirit was with us in great power. The members were received. The sacraments were administered. The banner of the cross of Jesus was flung to the breeze, and has floated in triumph in Ridgevilla ever since. We organized a Sabbath School, our congregations increased steadily, converts were from time to time received. I continued my labors until my graduation from Oberlin. During this time I encountered the most determined opposition that I have met in my long ministry. It was there I learned not to fear hard cases nor shun hard places. The great Head of the church was schooling me for my life's work. It was there that the Holy Spirit revealed Himself to me. I was conscious of His indwelling power which carried me beyond myself, enabling me so to preach the gospel that infidelity quailed before the simple presentation of Christ crucified, the only hope of the lost soul.

Almost the entire region of country at this time was without suitable houses of worship. To meet this state of destitution, Prof. Finney sent to New York City for a tent that would hold 1,200 to 1,500, for holding meetings in the destitute towns. The tent was furnished by friends in New York and came on in August. It was thought best to give the theological class a short vacation that they might prove the gospel the power of God unto salvation. They were to go out and spread the new tent in Dover, a growing town which was readily accessible from surrounding towns. We held meetings daytimes and at night scattered out to hold meetings in surrounding towns in their school houses, wake up the people to the subject of religion and gather them with us at the tent the next day. It was so ordered that I went at night to the town of Avon that joined Ridgeville on the north. There had settled a colony of English families with an organized Congregational Church, and a pastor by the name of Sadd. He was anxious that I should talk to his people from night to night, as long as the tent meeting continued. When the tent meetings closed, the interest in Avon had become so great that it was thought best