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(1798-1881)
ELDER AYLETTE RAINS (sometimes spelled RAINES) in Spotsylvania County, Va. January 22, 1798 and died September 7, 1881. His wife, Sarah was born June 24, 1814 and died February 3, 1870. They are buried next to their daughter and son-in-law, William S. Giltner, who was the first president of Eminence College 1858-1894. He was sprinkled in the Episcopal church when four years old. His father moved to Jefferson county, Kentucky, in 1811. In 1814 he bought a farm near Campbellsburg, Henry county, Kentucky. Upon this he lived until his death at the advanced age of eighty-nine. Aylette began teaching school in his father's neighborhood in 1816, and taught for three years. He then transferred his labors to Crawford county, Indiana. Soon after this he began preaching the doctrine of the final holiness and happiness of all mankind (called a Universalist, or at that time a Restorationist. Extended his evangelistic labors into Ohio. In 1827 Rains, he heard that Walter Scott was preaching near his home. He planned to challenge Scott after his lesson. But upon hearing the message of Scott, Rains was left in silence. Nothing could be found wrong with his preaching. A few months later, after study with Ebenezer Williams they immersed each other for the remission of sins in Sandy Lake at the corners of Brimfield and Rootstown, Ohio. Within five weeks he had baptized 50 people for the remission of their sins. His acceptance in the movement was brought into question at the annual meeting of the Mahoning Assoc., Warren, Ohio, in August, 1828. Many wanted to reject him for his privately held Universalist views. In Memoirs, A. Campbell records that his father, Thomas, stood and said of Rains, "He is philosophically a Restorationist and I am a Calvinist, but notwithstanding . . . I would put my right hand into the fire and have it burnt off before I would hold up my hands against him." He later described Rains as his "Timothy as he was to the apostle, Paul." Rains was described as being 5’, 7" tall, with light hair, penetrating eyes and features expressive of intelligence. In 1833 he married Sarah Ann Cole, daughter of Judge Josiah Cole. He soon moved, with his bride, to Paris, Kentucky. In 1834 he bought him a home in Paris and lived there until 1862, when his house was burned. After that until his death, in 1880, he lived with his only daughter, the wife of W. S. Giltner, Eminence, Kentucky. In Nov. 1843 Rains, along with Dr. Fishback, "Raccoon" John Smith, and President Shannon assisted A. Campbell in the Campbell/Rice Debate. For several years he published a paper called, Christian Teacher, while preaching at Paris, Kentucky. In 1846 he wrote editorials on Co-operation where he strongly objected to state meetings and organization, saying it was unfounded and without example in Scriptures. Later in the 1850’s he again greatly opposed the addition of the instrument of music into the worship assembly. In his life time he served as part-time preacher for Paris - 28 years, Winchester - 27 years, North Middletown - 26 years, and Providence - 22 years. - A man that should not be forgotten!
CHAPTER II. Aylette Rains CONVERSATION'S WITH—SUDDEN DEATH. It was during the winter of 1855-6, Aylett Rains paid a visit to the church at Shelbyville, Ky. He delivered several practical discourses, after which we went into the country not far distant for the purpose of holding a protracted meeting. The brother and sister with whom we sojourned during the meeting were exceedingly kind to us, administering to our temporal wants, while we were engaged in ministering to the spiritual demands of the church and vicinity. We were accommodated with a large room, which was blessed with a large, old-fashioned fire place. Returning nightly from meeting, and spending a short time in conversation with the family, we usually retired to our comfortable quarters, and, seating ourselves before a large, blazing fire, engaged in conversation concerning other times and other men, until the time arrived for going to rest, which was not infrequently a late hour. I propounded questions, and Rains, with unaffected ease and pleasure, answered by rehearsing events and incidents which had come under his own immediate observation, and which formed a part of his past eventful life. In the years 1827-8, he resided in what was then known as the Western Reserve of Ohio, and at that time advocated in all good conscience the doctrine of Restorationism. Then and there he met for the first time the zealous and eloquent Walter Scott, of happy memory. His Restorationist brethren had fully posted him as to the ability and captivating manner of Elder Scott, and requested him most earnestly to hear him, when opportunity offered, to weigh his arguments and expose his false reasoning, as they felt sure he was able to do. On a certain occasion he attended one of these great meetings. Thousands had come from near and from afar to hear the new doctrine of the distinguished speaker. There he met numbers of his brethren, who counselled him to take notes of all the discourses delivered. On the first day the preaching was only fair, nothing being presented of a very striking character. It was announced that on the following day the 15th chapter of 1 Corinthians would be examined in the forenoon and afternoon. This was glad news to Rains, who was early on the ground the next day, as well as many of his Restorationist friends and brethren. They were in full force and in high glee, for they were confident that their champion, ever ready for the fray, could drive from the field any Sir Knight who might dare to break a lance with him. Rains was very particular in selecting a suitable place to hear, in the immense assembly, for he must know all that might be said on this memorable chapter. Therefore he sat right before the speaker and near the centre of the audience. Elder Scott had spoken, perhaps an hour, and in his happiest strain, when he quoted a certain passage of Scripture, and riveted the plain truth of it by clear and convincing argument. This was hurled kindly, but with immense force, against the doctrine of Restorationism. Looking Rains full in the face, and pointing toward him with his hand, he exclaimed at the top of his shrill voice, "Brother Rains, is not this so?" Quick as thought, Rains decided how he must answer. He was afraid to say yes, lest Scott might reply, " Then why not' come over on our side?" He was afraid to say no, lest he might be challenged for a discussion of the merits of the question involved. Therefore, he prudently, avoiding both horns of the dilemma, replied, "I presume it is so." This he regarded as good, and very good indeed, for the time being. On adjournment of the meeting, his brethren and friends gathered round him, more than anxious to see his notes, hear what he had to say, and receive a small amount of comfort, even should it be cold comfort—which was the case. He simply held up a blank piece of paper, remarking, "Here are my notes, all of them." Then he observed, with great deliberation: " I have never in all my life heard just such a speaker, or just such preaching. I am sure the preacher is not inspired, but there is inspiration in what he says. I am not now prepared to deny what he says, nor am I ready to accept all. He interprets the Word of God after a new fashion. I tell you the truth. I have so far been unable to detect the slightest flaw in any of his arguments. I must think on these things." This was a damper to his dear brethren. They were, of course, crest-fallen and deeply mortified. Their leader, unable to find any objection to this new doctrine, puzzled as to the best course to be pursued, was unwilling to stand before the people and attempt to answer discourses which, at least, the more thoughtful and discerning could see, were as so many guns pointed directly and indirectly against the very citadel of Restorationism. The evening of that day a number of persons were baptized. Rains, walking down the path leadihg to the beautiful stream surrounded on either side by high banks, stood alone, witnessing the imposing scene. The last candidate having been baptized, the benediction was pronounced, and Rains knew not why, but lingered, musing on the strange spectacle that had made such a profound impression on his mind. He stood as if spell-bound. Suddenly looking up, he observed Elder Scott coming in his wet clothes along the path in which he stood-coming directly towards him. When within a few paces of him, he stepped out of the path and turned his back, when Elder Scott rushed upon him, exclaiming, as he embraced him, " Come, Brother Rains, and preach with me the everlasting gospel to the inhabitants of earth." An electric shock could not have thrilled him more. He made no reply. Elder Scott said nothing further, but, going to a house near by, changed his clothes. Never before had so much light been shed on the Christian Scriptures by any preaching he had ever heard.. He beheld the foundation of his doctrine of Restorationism crumbling, and the stately superstructure tottering, ready to fall. His guiding star was Truth; his opinions. And if these opinions were not satisfactory to them they proposed to have no fellowship with him. Rains, hearing of all this, arose and stated that many of his former opinions remained unchanged; still he had no thought of preaching them—they were private property, and should be held strictly as such. Alexander Campbell, who was himself present at this association, and knew all concerning this matter, thus speaks in the " Millennial Harbinger," pp. 148 and 149: "Although a majority of the brethren were satisfied, still a number were not reconciled to this decision. It was repeatedly urged that it mattered not what his private opinions were on this subject, provided he regarded them only as matters of opinion, and held them as private property. I urged this course from the conviction that, if these opinions were not agitated nor discussed, the ancient gospel would cause them to wither away. This was my philosophy then, and, being much pleased with this brother, I had no doubt, from his very handsome address and acquirements, he would be a very useful laborer in the great field. I only heard of him a few times since, but the other day I received the following letter from him, which, I think, proves the wisdom of the course pursued, and goes far to recommend the principles contended for in this article : "CINCINNATI, April 13, 1830. "DEAR BROTHER: Being aware that you are often addressed through the medium of letters, and that the multiplicity of engagements which call for your attention render brevity a necessary qualification in your correspondents, I will, in this communication, be as brief as possible. "'I wish to inform you that my `Restorationist' sentiments have been slowly and imperceptibly erased from my mind, by the ministry of Paul and Peter, and some other illustrious preachers, with whose discourses and writing, I need not tell you, you seem to be intimately acquainted. After my immersion, I brought my mind, as much as I possibly could, like a blank surface, to the ministry of the New Institution, and by this means, I think, many characters of truth have been imprinted in my mind, which did not formerly exist there. I also consider myself as growing in grace and in the knowledge of Jesus Christ every day, and, as I give myself wholly to the work of an evangelist, I have, within the last twelve months, been instrumental in disseminating the truth extensively, and in removing from many minds some heavy masses of sectarian rubbish. The facts of the New Testament will conquer the world. They have conquered me, and are now conquering thousands of others. The reformation is progressing in almost all parts of the western country through which I have traveled, beyond my most sanguine expectations. My former associates persecute me, I would say, most cruelly. I hope you will not permit them to prejudice your mind against me. I shall have many difficulties to encounter, in consequence of the evil circumstances which formerly surrounded me—or, to speak more plainly, in consequence of having once been a universalist. I, however, hope to rise above the opposition of my quondam brethren, and during the remainder of my days to devote my energies, not to the building up of sectarian systems, but to the teaching of the Lord. "I should be very happy to hear of the welfare of Father Campbell. I am strongly disposed to reciprocate the kindness of that beloved brother, by declaring that, if I were Timothy, Father Campbell should, in preference to any man, be my Paul. You will not call this flattery. It is a warm, sentimental effusion of my heart. Aylette Raines"' Aylett Rains and Arthur Crithfield, while on an evangelistic tour through Ohio, came to Jamestown, and at once engaged in proclaiming the glad tidings to the good people, in a meetinghouse belonging to one of the denominations of the day. But the gospel of Christ differs essentially from the gospel as formulated and taught by Martin Luther, John Calvin, John N. Tesley, and others. Very soon the villagers were thoroughly aroused, and very much troubled, by what they heard, for these fearless preachers taught them things which it was not lawful for them to receive, being orthodox. Creeds of human origin, prepared by good men and with no evil intent, are surely condemned by the Word of God. In them may be found a few articles that may be esteemed good, some things bad, others of an indifferent character. The Christian people of Jamestown had, not knowing what else to do, adopted these human creeds in order to be governed thereby in all things appertaining to the discipline and edification of their members. Hence, to accept the New Testament as the only creed of their churches and all-sufficient, would be revolutionary, and could not be tolerated by the Jamestown orthodoxy—no, not for one moment. Such a course of conduct would not only set aside the creeds forever, but would leave their churches, as they supposed, without any bond of union and communion whatever. They would thus be driven on the great sea of time, hither and thither, whithersoever wind or wave might impel them. No chart, or compass, or beacon-light to direct, with no possible chance of reaching port in safety. Therefore it was deemed absolutely essential to the peace of that part of Christendom that a council be called, in order to determine what should be done with these heretics, for they had brought strange things to the people's ears. The leaders beheld, with deep mortification, their craft in danger. Demetrius, the silversmith, would perhaps be thrown out of business—would not be allowed any longer to make shrines for the goddess Diana—the temple would be vacated, and worship would be discontinued. Consequently, in their pious wrath, the Christian people of Jamestown resolved upon a council, and now and then shouted aloud, "Great is Diana of the Ephesians." The council was held, was largely attended, was conducted in good order, and the leading purpose for which it had been called was accomplished. It was a grand success, at least so regarded by many ; a few conceived it to be a great failure. It was agreed that Rains and Crithfield should be debarred the privilege of preaching any further in any of the orthodox meetinghouses of worship in the town or in the vicinity. The last night these preachers were permitted to speak in the meetinghouse in which they had held their meetings, the decision of the council was publicly and authoritatively announced, viz.: that all houses of worship in the town and in the vicinity were closed, locked and barred against these heretical preachers. This announcement, as might have been expected, was well received by some Christian people, while others looked upon the whole procedure as contrary, in letter and in spirit, to the teaching of Christ and his apostles. Non-professors were divided in their views, some thinking it just and right every way; others believing it would result in more harm than good. There lived, at that time, in Jamestown, a certain Dr. M. Winans, a practicing physician, a man of fine natural ability, possessing a good education, being well-informed on almost all subjects, and withal a man of great popularity and influence among the people at large. But, alas ! he was inclined to infidelity; still he was acknowledged to be a moral man—was benevolent and kind. When the decree of the churches was made public, he arose and spoke, by permission, a few words to the people. He remarked that it was well-known to all persons in that audience that, while he was a churchgoing man, he was a non-professor, by some considered an unbeliever, an infidel, or a skeptic. One thing he did believe in, and that was fair play. Locks, and bars, and bolts, he did not look upon as very good arguments in this land of freedom; that these preachers were welcome to hold forth nightly in his private residence, were welcome to do so as long as they desired, and during good behavior, and that the people were invited to come and hear them. The preachers, with many thanks, accepted the generous offer, and, before adjourning for the night, announced that there would be preaching the following night at the dwelling of Dr. M. Winans. So the meeting continued, and numbers of people crowded to hear the truth. Crithfield being unable to remain longer, Rains was left to battle alone for the truth, and, if not master of the situation, he was at least equal to the occasion. The circumstances now demanded greater caution and prudence, and he therefore applied himself to the work before him with unusual vigor and energy. Driven from the orthodox churches, looked upon as a heretic, as preaching a false gospel, as attempting to lead the people into ruinous paths,—under such circumstances he resolved to stick close to the one Book, and, if possible, and by the help of God, to preach the primitive gospel in greater plainness and with more power. An additional consideration determined him to adjust the armor of God about him, and fight more courageously the battles of King Jesus. It was this: He conceived that Dr. Winans was unconsciously becoming interested in the preaching. Hence, he must marshal the best evidence at his command, in favor of the authenticity and genuineness of the Scriptures of the New Testament, especially, and dislodge from his and other minds the demon of unbelief. Often solitary and alone, he would propound to himself the question: " Will Dr. Winans ever become a Christian? Will he ever be induced to throw overboard his infidelity, or skepticism, and, believing in Christ, obey him? What a grand Christian he would make! Eternity alone could unfold the amount of good that would inevitably follow such an act as that of surrendering himself wholly to Jesus Christ. How many of his neighbors seem to be watching him closely, are fully convinced of the truth of the positions we have presented, and are only waiting for some one to take the first step! Possibly, a great army, composed of the 'bravest of the brave,' is just ready to enlist and fight under the broad, star-gemmed banner of Prince Messiah." The resurrection of Jesus Christ from the dead was with Rains a favorite theme, and on this he thought best to discourse. He believed that he was able to master all the apparent difficulties connected with this most important subject. In order to make sure work of it, however, he reviewed the whole ground anew, noting with care each step in the argument: He was familiar with the usual objections brought forward and paraded against the truth of the resurrection, and had no fears in being able to remove them out of the way of those at least who were in search of truth. The discourse was delivered to. a large and very attentive audience. One of the most attentive hearers was Dr. W inans himself. After meeting, Rains engaged in conversation with those who lingered for a time, and, after all were gone, he retired to his place of rest, followed by Dr. Winans, who manifested much more than his usual interest ir. the discourse. Rains sat before the fire musing, while the Doctor was walking the floor, his hands crossed behind him, evidently much agitated, being fully convinced of his duty, and summoning up courage to perform the grandest act of his life, but saying not a word. Finally he came forward and, grasping the hand of Rains, said: "Bro. Rains, will you take my confession that I believe that Jesus Christ is the Son of God?" "Certainly," said Rains; "but you have already made the confession, Doctor, but do you believe with all your heart that Jesus is the Christ, the Son of the living God?" "I do," answered the Doctor, "and now I desire to go forthwith to the water and be baptized." "I have no objection," replied Rains, " to going with you to the water and baptizing you immediately, but your family at this late hour have retired, and so have your friends, who would be glad to see you baptized; besides, you have been a public sinner, and it would have a salutary effect upon your neighbors to witness your public renunciation of sin in being baptized. Let us put the matter off until morning." This was mutually agreed upon, and early in the morning it seemed as if the very birds had carried the news to town and vicinity, for multitudes came flocking along the paths leading to the place of baptism, until several hundred persons were present. After his baptism, on coming up out of the water, he put his hands together and, looking up to heaven, said, gently and with much feeling: "Thank God that I have been permitted to hear the gospel of the Lord Jesus Christ." The following day, his wife and daughter, an only child, made the good confession and were baptized. The Doctor stood near the water's edge to receive them as they came up out of the baptismal font. Before the benediction was pronounced, the Doctor, standing close to his wife and daughter put his hands together, as formerly, and, with deep emotion, his face wet with tears, said: " Thank God that the gospel of the Lord Jesus Christ has been introduced into my family." The Doctor and wife lived many years, and were faithful members of the church. They have passed over the dark river, and are at rest forever. A few years ago tile daughter was living in Covington, Ky., a faithful disciple of Christ. In the year 1829, Alexander Campbell, of Bethany, Va., and Robert Owen, of New Lanark, Scotland, held a public discussion in Cincinnati, Mr. Owen affirming that "all the religions of the world have been founded upon the ignorance of mankind ; that they are directly opposed to the never-changing laws of our nature; that they have been and are the real source of vice, disunion and misery of every description; . . . . and that they can be no longer maintained, except through the ignorance of the mass of the people, and the tyranny of the few over that mass." On the contrary, Mr. Campbell proposed to show, from undoubted testimony, that God in the Old and new Testaments has made a revelation of his will to mankind. Much excitement prevailed in parts of the United States because of the "reputation of the disputants " and the momentous questions to be discussed. Many persons were in attendance from New York, Pennsylvania, Virginia, Tennessee and Kentucky. Daily hundreds were turned away from the door of the large meeting house where the debate was held. Among those who felt compelled to attend this memorable debate was Aylett Rains. As the hour for the debate to begin approached, he walked over and entered the meeting house, and found, to his astonishment, that it was densely packed. He stood in one of the aisles and near Mr. Owen, and therefore had a good opportunity to note the appearance and manner of the man. No one could look at him, even for a moment, without being much impressed with the apparent manliness of the man, with his fine person, well-developed and well-proportioned. And then his hair was cued and powdered according to the custom of the aristocratic portion of society in his native land. His dress was plain and neat, fitting him with remarkable exactness. There was a sort of nobility in his bearing before the great congregation, every movement being full of ease and grace, indicating the well-bred gentleman. In speaking, he was exceedingly cool, very deliberate, and self-possessed in a remarkable degree, possessing not one of the arts or tricks of the would-be orator. He had riot been speaking five minutes when Rains felt fully satisfied that he relied wholly for success on what he conceived to be truth, fact, argument. His first speech contains an account of the causes leading to the debate, general statements in regard to the terrible evils to be found in the social system, together with hints as to the remedies to be applied by him and his co-adjutors in order that virtue, intelligence and perfect happiness shall prevail over the whole earth. Rains listened intently until Mr. Owen had finished his first address, and was about to give place to Mr. Campbell, when he said to himself: "Mr. Campbell will never be able to answer that speech; it can never be overthrown; the arguments are logically faultless—simply invulnerable." Why he said this he could not have told ; how he reached such a conclusion is marvelous, because Owen was not, by any means, a close reasoner. Possibly this conception of Rains' was the result of circumstances. The clergy in New Orleans would not meet Mr. Owen—seemed afraid of him. Some conceived that Mr. Campbell had rashly accepted his proposition to debate, while others imagined that Christianity would receive a blow from which it would not soon recover. As these, or kindred thoughts, flashed through the mind of Rains, his heart almost sank within him. He was scarcely able to stand up, so full of fear as to consequences. He said to himself: " What will Mr. Campbell do? What can he do? Must the Bible, which has stood for ages as a monument of truth, defying all the powers of darkness, must this Book of all books go down, and with it be buried forever the most exultant hopes of the human race?" Standing up in reply, Mr. Campbell held in his right hand a small slip of paper, containing, perhaps, notes of his address. Ever and anon he glanced at this, and then, quick as thought, he would throw his band down to his side. With the forefinger of his left hand he was unconsciously engaged in twirling the hair round his ear. His utterance was very rapid, the interest he manifested far more than ordinary. In regard to Christianity he said: "It offered no lure to the ambitious ; no reward to the avaricious. .. It called for self-denial, humility, patience and courage on the part of all its advocates." . . In closing this extraordinary speech he uses these words: " But we cannot sit down without admonishing you to bear constantly in mind the inconceivable and ineffable importance attached to the investigation. It is not the ordinary affairs of this life, the fleeting and transitory concerns of to-day or tomorrow ; it is not whether we shall live all freemen, or die all slaves ; it is not the momentary affairs of empire, or the evanescent charms of dominion. Nay, indeed, these are but the toys of childhood, the sportive excursions of youthful fancy, contrasted with the questions: What is man? Whence came he? Whither does he go? Is he a mortal or an immortal being? .... After a few short days are fled, when the enjoyments of life are over, when our relish for social enjoyment, and our desires for returning to the fountain of life are most acute; must we hang our head and close our eyes on the desolating and appalling prospect of never opening them again, of never tasting the sweet, for which a state of discipline and trial has so well fitted us? These are the awful and sublime merits of the question at issue. Shall spring ever visit the mouldering urn? Shall day ever dawn on the night of the grave? "' When Mr. Campbell sat down, Rains found that his cheeks were moistened with tears, because of which he was not a little vexed with himself. Putting his hand to his face, he attempted to wipe away the falling, the unmanly tears. "How weak, how childish am I," he said to himself. "I will be a man. I will not stand here before this people and weep as a child. No, no; I will not do so." Just then he looked round over the vast assembly of more than twelve hundred persons. And what a spectacle presented itself to him—everybody in tears. He then said to himself: " I am in first-class company. I have just listened to a greater speech by odds than that delivered by Mr. Owen. Alexander Campbell is henceforth Alexander the Great. He can answer Mr. Owen or any other infidel on earth; he can and will crush infidelity and save the Bible to mankind." For several years prior to his death, Aylett Rains was not pleased with the tendency of certain matters in the current Reformation, and wrote a number of pungent articles for the "American Christian Review," which some disciples still living may recollect having read. In these "Warnings" he alluded to the fact that there were being introduced into church worship certain innovations, under the mild name of expedients, which were not in harmony with " the Plea," and in direct opposition to the simplicity of the Gospel. He greatly deplored this state of things, and warned his brethren against "innovations," "expedients," and many unwarranted helps, so called. As a preacher he had but few equals in the current Reformation. Being well informed as to the teaching of the Old and New Testaments; understanding perfectly orthodoxy and denominationalism, he was prepared to present to the people the claims of Christianity, and to overthrow and utterly demolish human theories and human dogma. In opposing error, he had but little mercy on its advocates. At one time he had been in the mist and fog, groping his way in darkness. When he came to see the light, to know the right way, he was by no means gentle in denouncing the conduct of the leaders of the people who were constantly perverting the truth, or darkening the counsel of God. As a logical, scriptural reasoner, he was pre-eminent. I heard President James Shannon say that he heard him deliver eighteen discourses by way of unfolding the great Plan of Redemption as taught by Christ and his apostles, and that, in his opinion, Alexander Campbell had never preached or written anything more clear, convincing or exhaustive. And President Shannon was an impartial and competent judge. His father had removed to Kentucky, and was living near the Ohio River. Young Rains, being pretty well versed in the common English branches, concluded to teach a school. He crossed the river into Clark county, Ind., and near Bethlehem opened a school. He had preached Restorationism in parts of Kentucky, and it was soon known among his patrons and his pupils that he was a preacher, and now he must hold forth for the people—especially the young people—and set forth his peculiar views as to the salvation of mankind. "Accordingly a stand was erected in a grove near by, and seats prepared to accommodate four or five hundred persons. At the appointed hour a very large audience had assembled. The young preacher felt flattered by the presence of so large a concourse of persons, and was holding the congregation spellbound by his, eloquence upon the infinite love of God, when a young man largely under the influence of liquor, became an interested listener. As his interest increased he became more eager to hear, and gradually pushed his way to the front of the stand, and putting his left arm around a small sapling, leaned forward in rapt attention. He soon became so deeply moved that, not knowing what he was doing, he stretched his free hand in the direction of the speaker, and in maudlin tones exclaimed : I make it out, young man ! make it out, young man! If you don't I'm a goner!!!' This amused the crowd, and disconcerted the speaker, so much so that he never fully recovered his equanimity. This young man, as Bro. Rains afterward confessed, had driven a nail into a sure place. It awakened a train of thought, and excited misgivings as to the truth of the views he was then advocating, which were never altogether allayed, until he became a preacher of the full gospel of the grace of God." Bro. Rains could not be readily manipulated by the evolutions, or convolutions, of the professional revivalist. Clerical tricks, by whomsoever, he looked upon with supreme contempt. The following speaks for itself: "When the celebrated John Newland Maffitt, whose brief, brilliant, disastrous career excited the `wonder of an hour,' was in Paris, Ky., Bro. Rains went to hear him. At the conclusion of his discourse, Maffitt began the ministerial tactics, so common in that day, of putting his audience through the popular camp-meeting drill. He commenced by asking all who wished God to revive his work in that town to stand up. About half the congregation arose to their feet. He made a second appeal to them to stand up and thus encourage the Lord to revive his work. This time a few more arose. Bro. Rains sat firmly in his place, not far from the speaker. Maffitt made a third attempt to bring his audience to their feet, and looking directly at Rains, said, `Can it be possible that any man, with the common feelings of humanity in his bosom, is so lost to all interest in and sympathy for his fellow beings that he will refuse to vote for God to revive his work in this community?’ Elder Rains compressed his lips, looked at the preacher defiantly, and kept his seat. After a few more attempts to manipulate his audience Maffitt dismissed his congregation. Sister Eads, one of Bro. Rains' members in the Paris congregation, said to him loud enough for Maffitt to hear, ‘Bro. Rains, why did you not stand up?’ ‘Ah, sister’ he replied, in a sharp, rasping tone of voice, ‘simply because I do not muster in that regiment.’ Maffitt heard him, and colored deeply." Aylett Rains was born in Spottsylvania county, Va., January 22d, 1788, and died September 7th, 1881, at the residence of his son-in-law, President W. S. Giltner, Eminence, Ky. Bro. Rains had preached for the church in Paris, Ky., 28 years; for the church in Winchester 28 years, and for the church in North Middletown 26 years. He died suddenly. While sitting in his chair listening to his granddaughter, Miss Giltner, read, his head fell upon his breast. She gave the alarm immediately, and as soon as possible he was placed upon a couch, but never uttered a word afterward. For more than fifty years he had been a preacher of the Gospel of Christ. He was true to the Lord Jesus Christ; was a kind and affectionate husband, father and friend. He died as he had lived—strong in the faith. —Recollections Of Men Of Faith, W.C. Rogers, page 30-52
Eminence Cemetery is located north of Shelbyville, Kentucky off I-64 (between Lexington and Louisville). Take State Hwy. 55 north. Just before entering the town of Eminence, the cemetery will be on the right. You will need to turn onto the side road to enter the cemetery. Once in the cemetery bear to the right and proceed to the southern end. As you bear around the southern end of the cemetery, look for a large stone with an angel on it. The Rains are buried behind the large stone. Note: Lizzie Raine Giltner, with angel, was the daughter of Aylette and Sarah Raine. She was married to W.S. Giltner, president of Eminence College, also buried there beside wife, Lizzie.
President of Eminence College
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