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The rise of this society, if we only look back to the drawing of the lines of demarcation between it and
other professors, is of recent origin. About the commencement of the present century, the Bible alone,
without any human addition in the form of creeds or confessions of faith, began to be preached by many
distinguished ministers of different denominations, both in Europe and America.

With various success, and with many of the opinions of the various sects imperceptibly carried with
them from the denominations to which they once belonged, did the advocates of the Bible cause plead
for the union of Christians of every name, on the broad basis of the apostles' teaching. But it was not
until the year 1823 that a restoration of the original gospel and order of things, began to be advocated in
a periodical edited by Alexander Campbell, of Bethany, Virginia, entitled "The Christian Baptist."

He and his father, Thomas Campbell, renounced the Presbyterian system, and were immersed, in the
year 1812. They, and the congregations which they had formed, united with the Redstone Baptist Association,
protesting against all human creeds as bonds of union, and professing subjection to the Bible
alone. This union took place in the year 1813. But, in pressing upon the attention of that society and
the public the all-sufficiency of the sacred Scriptures for every thing necessary to the perfection of
Christian character,—whether in the private or social relations of life, in the church, or in the world,—
they began to be opposed by a strong creed-party in that association. After some ten years' debating and
contending for the Bible alone, and the apostles' doctrine, Alexander Campbell, and the church to which
he belonged, united with the Mahoning association, in the Western Reserve of Ohio; that association
being more favorable to his views of reform.

In his debates on the subject and action of baptism with Mr. Walker, a seceding minister, in the year
1820, and with Mr. M'Calla, a Presbyterian minister of Kentucky, in the year 1823, his views of reformation
began to be developed, and were very generally received by the Baptist society, as far as these works
were read.

But in his "Christian Baptist," which began July 4, 1823, his views of the need of reformation were
more fully exposed; and, as these gained ground by the pleading of various ministers of the Baptist denomination,
a party in opposition began to exert itself, and to oppose the spread of what they were
pleased to call heterodoxy. But not till after great numbers began to act upon these principles, was there
any attempt towards separation. After the Mahoning association appointed Mr. Walter Scott, an evangelist,
in the year 1827, and when great numbers began to be immersed into Christ, under his labors, and
new churches began to be erected by him and other laborers in the field, did the Baptist associations begin
to declare non-fellowship with the brethren of the reformation. Thus, by constraint, not of choice,
they were obliged to form societies out of those communities that split, upon the ground of adherence to
the apostles' doctrine. The distinguishing characteristics of their views and practices are the following:—

They regard all the sects and parties of the Christian world as having, in greater or less degree, departed
from the simplicity of faith and manners of the first Christians, and as forming what the apostle
Paul calls "the apostacy." This defection they attribute to the great varieties of speculation and metaphysical
dogmatism of the countless creeds, formularies, liturgies, and books of discipline, adopted and
inculcated as bonds of union, and platforms of communion in all the parties which have sprung from the
Lutheran reformation. The effect of these synodical covenants, conventional articles of belief, and rules
of ecclesiastical polity, has been the introduction of a new nomenclature—a human vocabulary of religious
words, phrases, and technicalities, which has displaced the style of the living oracles, and affixed
to the sacred diction ideas wholly unknown to the apostles of Christ.

To remedy and obviate these aberrations, they propose to ascertain from the Holy Scriptures, according
to the commonly received and well-established rules of interpretation, the ideas attached to the leading
terms and sentences found in the Holy Scriptures, and then to use the words of the Holy Spirit in the
apostolic acceptation of them.

By thus expressing the ideas communicated by the Holy Spirit, in the terms and phrases learned from
the apostles, and by avoiding the artificial and technical language of scholastic theology, they propose to
restore a pure speech to the household of faith; and, by accustoming the family of God to use the language
and dialect of the Heavenly Father, they expect to promote the sanctification of one another through
the truth, and to terminate those discords and debates which have always originated from the words
which man's wisdom teaches, and from a reverential regard and esteem for the style of the great masters
of polemic divinity; believing that speaking the same things in the same style, is the only certain way
to thinking the same things.

They make a very marked difference between faith and opinion; between the testimony of God and
the reasonings of men; the words of the Spirit and human inferences. Faith in the testimony of God,
and obedience to the commandments of Jesus, are their bond of union, and not an agreement in any abstract
views or opinions upon what is written or spoken by divine authority. Hence all the speculations,
questions, debates of words, and abstract reasonings, found in human creeds, have no place in their religious
fellowship. Regarding Calvinism and Arminianism, Trinitarianism and Unitarianism, and all the
opposing theories of religious sectaries, as extremes begotten by each other, they cautiously avoid them,
as equidistant from the simplicity and practical tendency of the promises and precepts, of the doctrine
and facts, of the exhortations and precedents, of the Christian institution.

They look for unity of spirit and the bonds of peace in the practical acknowledgment of one faith, one
Lord, one immersion, one hope, one body, one Spirit, one God and Father of all; not in unity of opinions,
nor in unity of forms, ceremonies, or modes of worship.

The Holy Scriptures of both Testaments they regard as containing revelations from God, and as all
necessary to make the man of God perfect, and accomplished for every good word and work; the New
Testament, or the living oracles of Jesus Christ, they understand as containing the Christian religion; the
testimonies of Matthew, Mark, Luke, and John, they view as illustrating and proving the great proposition
on which our religion rests, viz., that Jesus of Nazareth is the Messiah, the only begotten and well-beloved
Son of God, and the only Saviour of the world; the Acts of the Apostles as a divinely authorized
narrative of the beginning and progress of the reign or kingdom of Jesus Christ, recording the full development
of the gospel by the Holy Spirit sent down from heaven, and the procedure of the apostles in setting
up the Church of Christ on earth; the Epistles as carrying out and applying the doctrine of the apostles
to the practice of individuals and congregations, and as developing the tendencies of the gospel in the
behavior of its professors; and all as forming a complete standard of Christian faith and morals, adapted
to the interval between the ascension of Christ and his return with the kingdom which he has received
from God; the Apocalypse, or Revelation of Jesus Christ to John, in Patmos, as a figurative and prospective
view of all the fortunes of Christianity, from its date to the return of the Saviour.

Every one who sincerely believes the testimony which God gave of Jesus of Nazareth, saying, "This
is my Son, the beloved, in whom I delight," or, in other words, believes what the evangelists and aposties
have testified concerning him, from his conception to his coronation in heaven as Lord of all, and

who is willing to obey him in every thing, they regard as a proper subject of immersion, and no one else.
They consider immersion into the name of the Father, Son, and Holy Spirit, after a public, sincere, and
intelligent confession of the faith in Jesus, as necessary to admission to the privileges of the kingdom of
the Messiah, and as a solemn pledge, on the part of Heaven, of the actual remission of all past sins, and
of adoption into the family of God.

The Holy Spirit is promised only to those who believe and obey the Saviour. No one is taught to expect
the reception of that heavenly Monitor and Comforter, as a resident in his heart, till he obeys the
gospel.

Thus, while they proclaim faith and repentance, or faith and a change of heart, as preparatory to immersion,
remission, and the Holy Spirit, they say to all penitents, or all those who believe and repent of
their sins, as Peter said to the first audience addressed after the Holy Spirit was bestowed, after the glorification
of Jesus, "Be immersed, every one of you, in the name of the Lord Jesus, for the remission of
sins, and you shall receive the gift of the Holy Spirit." They teach sinners that God commands all men,
everywhere, to reform, or turn to God; that the Holy Spirit strives with them, so to do, by the apostles
and prophets; that God beseeches them to be reconciled, through Jesus Christ; and that it is the duty of
all men to believe the gospel, and turn to God.

The immersed believers are congregated into societies, according to their propinquity to each other, and
taught to meet every first day of the week, in honor and commemoration of the resurrection of Jesus, and
to break the loaf, which commemorates the death of the Son of God, to read and hear the living oracles,
to teach and admonish one another, to unite in all prayer and praise, to contribute to the necessities of
saints, and to perfect holiness in the fear of the Lord.

Every congregation chooses its own overseers and deacons, who preside over and administer the affairs
of the congregations; and every church, either from itself, or in cooperation with others, sends out, as
opportunity offers, one or more evangelists, or proclaimers of the word, to preach the word, and to immerse
those who believe, to gather congregations, and to extend the knowledge of salvation where it is necessary,
as far as their means allow. But every church regards these evangelists as its servants; and, therefore,
they have no control over any congregation, each congregation being subject to its own choice of presidents
or elders, whom they have appointed. Perseverance in all the work of faith, labor of love, and patience
of hope, is inculcated, by all the disciples, as essential to admission into the heavenly kingdom.

Such are the prominent outlines of the faith and practices of those who wish to be known as the Disciples
of Christ; but no society among them would agree to make the preceding items either a confession of
faith or a standard of practice, but, for the information of those who wish an acquaintance with them, are
willing to give, at any time, a reason for their faith, hope, and practice.

Mr. Dodridge, as is well known to the early inhabitants of western Pennsylvania
and Virginia, was for many years one of the most noted men in that region, for his
splendid talents at the bar; and has probably never been excelled, if he has been
equalled, for his discrimination in fathoming the depths of an intricate case, or his
powerful and logical reasoning in unfolding it. His father was among the earliest settlers
of northwestern Virginia, in the vicinity of what was then called Charleston, but now
Wellsburg. His constitution being not very robust, at the age of sixteen or eighteen years
he was taken from the plough, put to school, and commenced the study of Latin. His
vigorous mind drank in knowledge with the rapidity of thought, or as a dry sponge absorbs
water. It soon became a habit with him to exercise his memory, in changing the common
conversation around him into the idiom of his studies; and following his father in
his evening and morning devotions, he soon learned to render his prayers into very good
Latin, and to converse with his teacher fluently. This close application to his books,
although it invigorated his mental powers, yet enfeebled his body, and it became necessary
for a while to suspend his studies. At this period, the region in which he lived had
become so much improved as to afford considerable surplus produce beyond the wants
of the inhabitants, the only market for which was to be found on the Mississippi River
or at New Orleans. Some of his cousins, young men of his own age, having loaded a
boat with flour, invited him to go with them, and recruit his enfeebled frame by a
voyage to the south. Nothing very interesting occurred until they reached Natchez,
at that time in the possession of the Spaniards. They were very strict in their police,
forbidding any strangers or boatmen to go up into the town, seated on a high bluff,
without a written permission from the commandant or governor of the place. Young
Dodridge feeling the ill effects of confinement to the narrow limits of the boat, and that
he needed exercise, determined to take a walk and visit the town on the hill. He had
ascended about half way, when he was met by a well-dressed man, who accosted him
in the Spanish language. Dodridge did not fully understand him, but thought it similar
to the Latin, and answered him in that tongue. It so happened that the individual who

addressed him was no less a personage than the governor of Natchez, and was well
versed in the Latin, having been liberally educated in Spain. They soon fell into a
very familiar and animated discourse, without Philip's once suspecting the station of
his new acquaintance. Learning that he had visited the Mississippi country on account
of his delicate health, and that he was now walking for exercise, after long confinement
to the boat, and withal astonished and delighted to have discovered so learned a man in
an up-country boatman, he invited him to his house. The sprightly wit and uncommon
intellect of the young stranger soon won his whole heart, and interested the Spanish
commandant deeply in his welfare. His admiration was not the less excited, from
having pointed out to him on a large map of the western country, which hung against the
wall, the spot near the head of the Ohio River, where he was born, and from whence he
departed on the present voyage. While thus agreeably engaged, a black servant drove up
to the door with a neat Spanish carriage and pair of horses, accompanied with an invitation
from the governor to step in and ride as far as he pleased. With many thanks, not the
less acceptable to his benefactor from their being clothed in the Latin tongue, Philip
accepted the offered kindness, and extended his ride to some distance around the suburbs
of Natchez. When about to depart, he was invited to call every day as long as he remained,
and the carriage and servant should be ready for his service. This pleasing intercourse
was continued for about a week; and when he finally took his leave, the
governor gave him letters of introduction to several of the first men in New Orleans,
accompanied with many flattering expressions of his admiration for his uncommon acquirements,
and the pleasure his acquaintance had afforded him; thus demonstrating
the homage that is ever paid by the wise and good to learning and worth, even when
accompanied with poverty and among strangers. His companions looked with wonder and
astonishment at the gracious reception and attention paid to their cousin by the governor,
while they were barely allowed to step on shore, and not suffered to leave the vicinity
of the landing. Philip laughingly told them it was all owing to his good looks, which
they could hardly believe, as in this particular they were decidedly superior to their
cousin. On reaching New Orleans, his letters procured him ready admission to the
tables and the society of the most prominent men in the city; and the few weeks he staid
there were passed in a round of amusements, freely bestowed by the hospitable Spaniards.
At his departure they loaded him with their good wishes and assurances, that
they should never forget his name, or the pleasure they had received from the brilliant
sallies of his humor and wit.

For a long time after the first settlement of this country, the inhabitants in general
married young. There was no distinction of rank, and very little of fortune. On these
accounts the first impression of love resulted in marriage; and a family establishment
cost but a little labor, and nothing else. A description of a wedding, from the beginning
to the end, will serve to show the manners of our forefathers, and mark the grade of
civilization which has succeeded to their rude state of society in the course of a few
years. At an early period, the practice of celebrating the marriage at the house of the
bride began, and, it should seem, with great propriety. She also had the choice of the
priest to perform the ceremony.

A wedding engaged the attention of a whole neighborhood; and the frolic was anticipated
by old and young with eager expectation. This is not to be wondered at, when
it is told that a wedding was almost the only gathering which was not accompanied
with the labor of reaping, log-rolling, building a cabin, or planning some scout or
campaign.

In the morning of the wedding-day, the groom and his attendants assembled at the
house of his father, for the purpose of reaching the mansion of his bride by noon, which

was the usual time for celebrating the nuptials, which for certain must take place before
dinner.

Let the reader imagine an assemblage of people, without a store, tailor, or mantuamaker,
within a hundred miles; and an assemblage of horses, without a blacksmith or
saddler within an equal distance. The gentlemen dressed in shoe-packs, moccasins,
leather breeches, leggins, linsey hunting-shirts, and all home-made. The ladies dressed
in linsey petticoats, and linsey or linen bed-gowns, coarse shoes, stockings, handkerchiefs,
and buckskin gloves, if any. If there were any buckles, rings, buttons, or ruffles,
they were the relics of old times; family pieces, from parents or grand-parents.
The horses were caparisoned with old saddles, old bridles or halters, and pack-saddles,
with a bag or blanket thrown over them; a rope or string as often constituted the girth,
as a piece of leather.

The march, in double file, was often interrupted by the narrowness and obstructions
of our horse-paths, as they were called, for we had no roads; and these difficulties
were often increased, sometimes by the good, and sometimes by the ill-will of neighbors,
by falling trees, and tying grape-vines across the way. Sometimes an ambuscade was
formed by the wayside, and an unexpected discharge of several guns took place, so as
to cover the wedding-party with smoke. Let the reader imagine the scene which followed
this discharge; the sudden spring of the horses, the shrieks of the girls, and the
chivalric bustle of their partners to save them from falling. Sometimes, in spite of all
that could be done to prevent it, some were thrown to the ground. If a wrist, elbow,
or ankle happened to be sprained, it was tied with a handkerchief, and little more was
thought or said about it.

Another ceremony commonly took place before the party reached the house of the
bride, after the practice of making whiskey began, which was at an early period; when
the party were about a mile from the place of their destination, two young men would
single out to run for the bottle; the worse the path, the more logs, brush, and deep
hollows, the better, as these obstacles afforded an opportunity for the greater display
of intrepidity and horsemanship. The English fox-chase, in point of danger to the
riders and their horses, is nothing to this race for the bottle. The start was announced
by an Indian yell; logs, brush, muddy hollows, hill and glen, were speedily passed by
the rival ponies. The bottle was always filled for the occasion, so that there was no
use for judges; for the first who reached the door was presented with the prize, with
which he returned in triumph to the company. On approaching them, he announced
his victory over his rival by a shrill whoop. At the head of the troop, he gave the
bottle first to the groom and his attendants, and then to each pair in succession to the
rear of the line, giving each a dram; and then putting the bottle in the bosom of his
hunting-shirt, took his station in the company.

The ceremony of the marriage preceded the dinner, which was a substantial backwoods
feast, of beef, pork, fowls, and sometimes venison and bear-meat, roasted and
boiled, with plenty of potatoes, cabbage, and other vegetables. During the dinner the
greatest hilarity always prevailed, although the table might be a large slab of timber,
hewed out with a broadaxe, supported by four sticks set in auger-holes; and the furniture,
some old pewter dishes and plates; the rest, wooden bowls and trenchers; a few
pewter spoons, much battered about the edges, were to be seen at some tables. The
rest were made of horns. If knives were scarce, the deficiency was made up by the
scalping-knives, which were carried in sheaths suspended to the belt of the hunting-shirt.

After dinner the dancing commenced, and generally lasted till the next morning.
The figures of the dances were three and four-handed reels, or square setts and jigs.
The commencement was always a square four, which was followed by what was called
jigging it off; that is, two of the four would single out for a jig, and were followed by
the remaining couple. The jigs were often accompanied with what was called cutting
out; that is, when either of the parties became tired of the dance, on intimation the
place was supplied by some one of the company without any interruption of the dance.
In this way a dance was often continued till the musician was heartily tired of his
situation. Towards the latter part of the night, if any of the company, through weariness,
attempted to conceal themselves, for the purpose of sleeping, they were hunted
up, paraded on the floor, and the fiddler ordered to play, "Hang out till to-morrow
morning."

About nine or ten o'clock, a deputation of the young ladies stole off the bride, and
put her to bed. In doing this, it frequently happened that they had to ascend a ladder
instead of a pair of stairs, leading from the dining and ball-room to the loft, the floor
of which was made of clapboards, lying loose, and without nails. As the foot of the
ladder was commonly behind the door, which was purposely opened for the occasion,

and its rounds at the inner ends were well hung with hunting-shirts, petticoats, and
other articles of clothing, the candles being on the opposite side of the house, the exit
of the bride was noticed but by few. This done, a deputation of young men in like
manner stole off the groom, and placed him snugly by the side of his bride. The dance
still continued; and if seats happened to be scarce, which was often the case, every
young man, when not engaged in the dance, was obliged to offer his lap as a seat for
one of the girls; and the offer was sure to be accepted. In the midst of this hilarity
the bride and groom were not forgotten. Pretty late in the night, some one would remind
the company that the new couple must stand in need of some refreshment; black
Betty, which was the name of the bottle, was called for, and sent up the ladder; but
sometimes black Betty did not go alone. I have many times seen as much bread, beef,
pork, and cabbage, sent along with her, as would afford a good meal for half a dozen
hungry men. The young couple were compelled to eat and drink, more or less, of
whatever was offered them.

It often happened that some neighbors or relations, not being asked to the wedding,
took offence; and the mode of revenge adopted by them on such occasions, was that of
cutting off the manes, foretops, and tails of the horses of the wedding company.

On returning to the infare, the order of procession, and the race for black Betty, was
the same as before. The feasting and dancing often lasted for several days, at the end
of which the whole company were so exhausted with loss of sleep, that several days
rest were requisite to fit them to return to their ordinary labors.

Should I be asked why I have presented this unpleasant portrait of the rude manners
of our forefathers—I in my turn would ask my reader, why are you pleased with the histories
of the blood and carnage of battles? Why are you delighted with the fictions
of poetry, the novel, and romance? I have related truth, and only truth, strange as it
may seem. I have depicted a state of society and manners which are fast vanishing
from the memory of man, with a view to give the youth of our country a knowledge
of the advantages of civilization, and to give contentment to the aged, by preventing
them from saying, "that former times were better than the present."

He bore towards the Indians an implacable hatred, in consequence of the murder of
his father and brother by them, and took a solemn oath of vengeance. Gen. Hugh
Brady, of the U. S. army, is either a brother or nephew of him. He was at the siege
of Boston; a lieutenant at the massacre of Paoli; and in 1779-80-81, while Gen.
Broadhead held command at Fort Pitt, was captain of a company of rangers. To fully
detail his adventures would require a volume, and we have space but for a few anecdotes,
drawn from various sources, illustrative of his courage and sagacity,

A party of Indians having made an inroad into the Sewickly settlement, and committed
barbarous murders and carried off some prisoners, Brady set off in pursuit with
only five men and his pet Indian. He came up with them, and discovered they were encamped
on the banks of the Mahoning. Having reconnoitred their position, Brady returned
to and posted his men, and in the deepest silence all awaited the break of day. When
it appeared, the Indians arose and stood around their fires; exulting, doubtless, in the
scalps they had taken, the plunder they had acquired, and the injury they had inflicted
on their enemies. Precarious joy—short-lived triumph! The avenger of blood was
beside them! At a signal given, seven rifles cracked, and five Indians were dead ere they
fell. Brady's well-known war-cry was heard, his party was among them, and their guns
(mostly empty) were all secured. The remaining Indians instantly fled and disappeared.

Brady being out with his party, on one occasion had reached Slippery Rock Creek,
a branch of the Beaver, without seeing signs of Indians. Here, however, he came on
an Indian trail in the evening, which he followed till dark without overtaking the Indians.
The next morning he renewed the pursuit, and overtook them while they were
engaged at their morning meal. Unfortunately for him, another party of Indians were
in his rear. They had fallen upon his trail, and pursued him, doubtless, with as much
ardor as his pursuit had been characterized by; and at the moment he fired upon the
Indians in his front, he was, in turn, fired upon by those in his rear. He was now between
two fires, and vastly outnumbered. Two of his men fell; his tomahawk was
shot from his side, and the battle-yell was given by the party in his rear, and loudly returned
and repeated by those in his front. There was no time for hesitation; no safety

in delay; no chance of successful defence in their present position. The brave captain
and his rangers had to flee before their enemies, who pressed on their flying footsteps
with no lagging speed. Brady ran towards the creek. He was known by many, if not
all of them; and many and deep were the scores to be settled between him and them.
They knew the country well: he did not; and from his running towards the creek they
were certain of taking him prisoner. The creek was, for a long distance above and below
the point he was approaching, washed in its channel to a great depth. In the certain
expectation of catching him there, the private soldiers of his party were disregarded;
and throwing down their guns, and drawing their tomahawks, all pressed forward to
seize their victim. Quick of eye, fearless of heart, and determined never to be a captive
to the Indians, Brady comprehended their object, and his only chance of escape, the
moment he saw the creek; and by one mighty effort of courage and activity, defeated
the one and effected the other. He sprang across the abyss of waters, and stood, rifle
in hand, on the opposite bank, in safety. As quick as lightning his rifle was primed;
for it was his invariable practice in loading to prime first. The next minute the powder-horn
was at the gun's muzzle; when, as he was in this act, a large Indian, who had
been foremost in the pursuit, came to the opposite bank, and with the manliness of a
generous foe, who scorns to undervalue the qualities of an enemy, said in a loud voice,
and tolerable English, "Blady make good jump!" It may indeed be doubted whether the
compliment was uttered in derision; for the moment he had said so he took to his heels,
and, as if fearful of the return it might merit, ran as crooked as a worm-fence—sometimes
leaping high, at others suddenly squatting down, he appeared no way certain that
Brady would not answer from the lips of his rifle. But the rifle was not yet loaded.
The captain was at the place afterwards, and ascertained that his leap was about 23
feet, and that the water was 20 feet deep. Brady's next effort was to gather up his
men. They had a place designated at which to meet, in case they should happen to be
separated; and thither he went, and found the other three there. They immediately
commenced their homeward march, and returned to Pittsburg about half defeated.
Three Indians had been seen to fall from the fire they gave them at breakfast.

The Indians surrounded the fort at night ere they were discovered, and soon made
an attack, which continued at intervals until 2 o'clock in the morning. In the intervals
of the firing the Indians frequently called out to the people of the fort, "Give up, give
up, too many Indian. Indian too big. No kill." They were answered with defiance.
"Come on, you cowards; we are ready for you. Show us your yellow hides and we
will make holes in them for you." They were only six men in the fort, yet such was
their skill and bravery, that the Indians were finally obliged to retreat with the loss of a
number of their men.

"Thus was this little place defended by a Spartan band of six men, against 100
chosen warriors, exasperated to madness by their failure at Wheeling Fort. Their names
shall be inscribed in the list of the heroes of our early times. They were Jacob Miller,
George Lefler, Peter Fullenweider, Daniel Rice, George Felebaum, and Jacob Lefler,
jun. George Felebaum was shot in the forehead, through a port-hole at the second
fire of the Indians, and instantly expired, so that in reality the defence of the place was
made by only five men."