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Title: A History of the Methodist Episcopal Church. Volume III.
Creator(s): Bangs, Nathan, D.D.
Print Basis: T. Mason and G. Lane, 1839
Rights: Public Domain
CCEL Subjects: All; History
LC Call no: BX8235.B35 1838 V.3
LC Subjects:
Christian Denominations
Protestantism
Post-Reformation
Other Protestant denominations
Methodism
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A History Of The
Methodist Episcopal Church
By Nathan Bangs, D.D.
In Two Volumes
(Later Expanded To Four Volumes — DVM)
VOLUME III.
FROM THE YEAR 1816 TO THE YEAR 1828.
THIRD EDITION, REVISED AND CORRECTED.
“How goodly are thy tents, O Jacob; and thy tabernacles, O Israel,” Numbers
xxiv, 5.
“Behold, I send an Angel before thee — beware of him, and obey his voice;
provoke him not. — If thou shalt indeed obey his voice, and do all that I
speak, then I will be an enemy to thine enemies, and an adversary to thine
adversaries,”
Exod. xxiii, 20–22.
NEW-YORK:
PUBLISHED BY T. MASON AND G. LANE,
FOR THE METHODIST EPISCOPAL CHURCH,
AT THE CONFERENCE OFFICE, 200 MULBERRY-STREET.
J. Collord, Printer.
1839.
Entered according to act of Congress, in the year 1838, by T. Mason
& G. Lane, in the clerk’s office of the Southern District of New York
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VOLUME III.
FROM THE YEAR 1816 TO THE YEAR 1828.
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A History Of The
Methodist Episcopal Church
By Nathan Bangs, D.D.
Volume III, Published in 1841 (From The Year 1816 To The Year 1828)
NOTICE TO THE READER
The favorable manner in which the first and second volumes of this History
have been received, induces me to add a third, in the hope that it may
increase the stock of useful information in reference to the work which God
has wrought in this country by the instrumentality of the Methodist
Episcopal Church.
In the conclusion of the second volume it was remarked, that it was my
intention, when the History was commenced, to bring it down near to the
present time, in two volumes; but, as I proceeded in the work, it was found
impracticable to fulfill this intention, without such an abridgment as would
either compel me to omit some important transactions and edifying incidents,
or so to shorten them as to render them uninstructive and uninteresting. I
was therefore compelled, contrary to my first design, to close the second
volume in the year 1816.
That this alteration in the plan at first contemplated has been generally
approved of, I have evidence from numerous testimonies. Indeed, the greatest
fault I have heard, from those who are disposed to judge charitably of my
work, has been, that it is not sufficiently particular, or that its details
are not as numerous as is desired. This defect, however, if it be one, I am
unable to remedy, as I have, with but few exceptions, wrought up all the
materials within my reach, unless I were injudiciously to encumber the
volume with irrelevant matter.
The present volume, however, I consider rich in matter, particularly in
relation to the doings of the General Conference, and to the enlargement of
our work by means of our Missionary Society, and other auxiliary appliances.
And I have endeavored to give such a detailed account of the origin,
character, and progress of this society as will, if the history be continued
on the same plan, supersede the necessity of a separate history of that
institution. Indeed, this society, together with the tract, Sunday school,
and education causes, is so interwoven in our general plan of operations,
that a history of our Church would be quite imperfect which did not embrace
a narrative of these things.
It being desirable to have the alphabetical list of preachers unbroken, it
has been thought advisable to transfer that list from the third to the
fourth volume; and the more so as that volume is sufficiently large without
it, containing, as it does, upward of four hundred pages.
In adverting to this list I consider it proper to mention the following
facts, as furnishing good reasons for an apology for any errors which have
been or may be detected, in the spelling of names, dates, or otherwise.
1. In regard to the orthography [ spelling — DVM] of proper names I have,
found insuperable difficulties. The same name I have in frequent
instances found differently spelled in the printed Minutes even for the
same year — one way perhaps when admitted on trial, and another in the
stations — and then the next year differently from either of the two. In
this confusion who is to decide which is right. It is true that some
names, particularly those found in the sacred Scriptures, though these
are by no means uniformly alike in their orthography in the Old and New
Testaments, owing to the different usages of the Hebrew and Greek
languages — and in the Greek and Latin classics, have a fixed
orthography; but in most instances proper names are spelled as whim or
fancy would dictate, some families, even of their own accord, either
dropping or adding a letter or letters. And this confusion and
difficulty exist in a peculiar degree in the United States, made up, as
the citizens are, from almost every nation under heaven, and therefore
having names, the orthography of which is peculiar to the several
nations from which they came, or to the ancestors from whom they have
descended. If any one can unravel this tangled skein, and teach us how
to spell every proper name correctly, he will perform a task for which I
confess myself inadequate. Or if any one will take the Minutes of our
conferences and decide which of the varying orthographies of some names
is the correct one, he shall receive my thanks, and will merit the
thanks of all concerned. But as the secretaries of the annual
conferences, editors, and printers were not able to control this
perplexing business at the times the Minutes were prepared and printed,
I hope to be pardoned if I should fail to make every thing of this sort
entirely accurate.
2. But this is by no means the most serious difficulty which I have had to
encounter. In several instances I have found preachers returned located,
and in three instances expelled, [1] who were never admitted into full
connection. Such names I have generally omitted altogether, as I have
taken no account of mere probationers in the traveling ministry.
3. In numerous instances I have found that certain preachers were located,
readmitted, and then located again, twice, thrice, and even four times.
In such cases I have, as far as I could ascertain the fact, fixed the
date of their location the last time mentioned, with a view to give them
credit for at least all the years they may have traveled. On this
account, those who may compare the list in this volume — which has been
thoroughly revised — with the one appended to the second, will find that
several who were recorded as located before, or in the year 1816, are
herein returned as having located at a later date, because they
re-entered the traveling ministry, continued for a shorter or longer
time, and then located again.
4. In a few instances persons have been expelled by an annual conference,
and afterward, on an appeal, restored by the General Conference. This
may have led to some errors in these returns, though I trust but few.
5. In some instances preachers were continued on trial for more than two
years and not adverting to that fact while preparing the list for the
former volume, and taking their names as they stand recorded in answer
to the question, "Who are admitted into full connection?" such were
returned as received a year later than was actually the case. So far as
this fact has been ascertained, the correction has been made in the
present list.
6. In many cases it has been difficult to ascertain the precise year in
which a preacher died. In the body of the History I have, in recording
deaths, generally followed the order of the Minutes, and recorded them
as having died in the course of the preceding year; but in the
alphabetical list I have endeavored to ascertain the year in which each
preacher died. As, however, some of the records are indefinite in this
particular, I have been guided by the most probable conjecture. There
are, however, I believe, but few cases of this character.
When the reader duly considers these perplexing discrepancies and defects,
he will be prepared to make some allowance for the unavoidable errors which
grow out of them; and the more so, when he considers that this History has
been written by a hand equally fallible as those which prepared the
authorized records.
Some unintentional omissions of names in the former volume are supplied in
this; and if others should be detected, as doubtless they will be, the
correction will be made with the more pleasure, because it will add to the
perfection of the work. The reader may rest assured, however, that no pains
have been spared by either the author or printer to make every thing as
accurate as possible; and hence, if errors are detected, he must attribute
them to a want of ability, under the circumstances, to avoid them.
To God, — who alone is absolutely perfect, but whose boundless mercy
inclines him to pardon the aberrations of his creatures, for the sake of his
Son Jesus Christ, be ascribed the honor and glory for what he has done for
this branch of his Church.
N. BANGS. New York, Jan. 1, 1840.
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[1] In one instance I found a preacher returned located and expelled in the
same year! In another, located in one year and expelled the next.
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CONTENTS
BOOK V
CHAPTER 3
Difference between Wesley and Whitefield; its consequences; Fletcher and his
writings; Wesleyan missionaries in America — their manner of preaching;
provoke opposition; how defended; Hopkinsianism; this changed the points of
controversy; public debate and its results; charitable society for the
education of pious young men; its address; examined by Mr. Garrettson; its
opinions startle the community; its general views; its political tendency;
Connecticut changes its charter; religious liberty obtained; numbers;
secession of Richard Allen; organizes a church; General Conference of 1816
— its members; Bishop McKendree’s address; delegates from British
conference, affairs of Canada; letter from mission committee of London;
report of General Conference on Canada affairs; letter addressed to the
committee in London; report of the episcopal committee, and election of
Enoch George and Robert L. Roberts to the episcopal office; report of the
committee of ways and means; support and improvement of the ministry;
committee of safety; on local preachers; provision for the married bishops;
book agents; adjournment of Conference.
CHAPTER 4
Conferences and manner of attending them; Tract Society of the Methodist
Episcopal Church; beneficial results; general work; character and death of
Jesse Lee; character and death of Mr. Shadford; numbers; Methodist Magazine
commenced; Asbury College; revivals in the Baltimore, New York, add New
England conferences; in Upper Canada; camp meetings again in Kentucky;
general superintendence; its effects; Bishop McKendree labors and suffers;
locations and deaths of preachers and number of members; diminution of
colored members, and its causes; origin of the Missionary Society of the
Methodist Episcopal Church, in 1819; first constitution, officers and
managers; their address; circular; auxiliary societies; Bishop McKendree’s
views; Missionary Society of the Methodist Episcopal Church in the city of
Philadelphia; secession of colored members in New York; their present state
and prospects; locations and deaths of preachers; numbers.
CHAPTER 5
General Conference of 1820. Names and number of delegates; opening of
conference by Bishop McKendree, and address of the bishops; provision for
Bishop McKendree; cause of education; report of committee commending the
establishment of seminaries of learning; opposition to this cause; Canada
affairs; letter from London; address to the Wesleyan Methodist conference;
its answer; resolutions of the British conference on Canada affairs;
instructions from our bishops; to the brethren in Lower Canada; result of
these proceedings; improved edition of the Hymn Book; Tune Book; revised;
building churches; new regulation respecting local preachers; did not work
well; finally abrogated; report on missions; revised constitution; rule for
conducting appeals; a branch of the Book Concern established at Cincinnati.
CHAPTER 6
Twelve conferences and two effective bishops; state of things in Louisiana;
French mission unsuccessful; Indian missions; number and general description
of the condition and character of the Indians; Wyandot Indians; John Steward
goes among them; his reception; effects of his labors; speeches of chiefs;
transactions at the Ohio conference; secession in the city of New York; its
causes and effects; numbers return to the church they had left; Missionary
Society prospers; its effects in some portions of New England; Methodism in
Bristol R. I.; in Provincetown, Mass., and Chillicothe, Ohio; locations,
deaths, and numbers; Wyandot mission; Creek mission; camp meetings in South
Carolina and Tennessee; work of God in Carter’s Valley and Pittsburgh; in
North Carolina; in Alabama; character and death of S. Parker; numbers;
Asbury mission; its progress and disastrous results; Mohawk mission;
Cherokee mission; domestic missions in Upper Canada; general work — in
Brooklyn, L. I., Amenia and Tolland; in Upper Canada district; in Smyrna
Delaware; Surry county, Virginia; Scioto, Ohio, and Northumberland district;
Hudson River district; New York, and New Rochelle; controversial preaching;
Wesleyan Seminary; locations, deaths, and numbers; work of God prospers;
Missionary Society aided by the labors of John Summerfield; his address to
the Young Men’s Missionary Society; Potawattomy mission; Methodism in
Jackson’s Purchase; in Michigan; in Florida; in Cumberland and St. Louis;
aboriginal missions prosperous; Bishop McKendree’s visit among the Wyandots;
G. R. Jones’s letter; J. B. Finley’s travels, interesting account of Honnes;
mission in the city of New York; on Long Island; in New Brunswick; work of
God on Baltimore district; Augusta College; character and death of Dr.
Chandler; of John Steward; numbers.
CHAPTER 7
General Conference of 1824. Names and number of delegates; delegates from
the Wesleyan Methodist conference; address of said conference; of Mr. Reece;
bishops’ communication to the conference; report of the committee on lay
delegation; on education; Missionary Society; American Colonization Society;
on slavery; on the episcopacy; election and consecration of Joshua Soule and
Elijah Hedding to the episcopal office; Canada affairs; report of the
committee on the itinerancy; address to the Wesleyan Methodist conference.
CHAPTER 8
Wyandot mission visited by Bishops McKendree and Soule; Methodism in
Newburyport, Gloucester, and Piscataquis; general work; Cazenovia Seminary;
locations and deaths of preachers; character of Peyton Anderson; numbers;
Indian missions — Peter Jones and others brought to God; Methodism in New
Orleans; Mobile and Pensacola; in Tallahassee and Early; in the Highlands
and Hampshire; in Chillicothe; in Genesee, Bridgetown, Newark, and
Coeyman’s; in Albany, Champlain, and New Haven districts; church building;
revivals in Susquehannah and Black River districts, and in Baltimore;
Mariners’ Church, New York; general work prosperous; death and character of
William Beauchamp; death and character of William Ross; numbers; aboriginal
missions prosper; Methodism in Florida, Alabama, and Upper Canada; revivals
in Virginia and Maryland; Wilbraham Academy and Madison College; Christian
Advocate begun, Sept. 9, 1826; death and character of John Summerfield; of
Daniel Asbury; of Daniel Hitt; of Joseph Toy; of John P. Finley; numbers;
origin of the Sunday School Union of the Methodist Episcopal Church;
address; its character and success; Cherokee mission; Mississauga; character
and death of Between-the-logs; Richmond mission; Methodism in New York city;
in New Haven; Maine Wesleyan Seminary; locations and deaths; character and
death of Philip Bruce; of Freeborn Garrettson; of James Smith; of Seth
Crowell; numbers.
CHAPTER 9
General Conference of 1828. Names and number of bishops and delegates;
address of the bishops; appeal of Joshua Randell; vindication of Bishop
Hedding, Canada affairs; resolutions of conference in reference to them;
important principle explained; no precedent for a similar proceeding in the
United States; how an annual conference may be disowned; precedents for
ordaining a bishop for Canada; historical sketch of the “Reformers” ; Dr.
Bond’s Appeal; Defense of our Fathers; trials in Baltimore; similar
proceedings in other places; mistake corrected; the “Reformers” organize and
memorialize the General Conference; report of the conference on said
memorial; our people unfavorable to “reform” ; effects of the secession —
increase of membership; proceedings of “Reformers” ; “The Methodist
Protestant Church formed — its character; agitations continue; finally
cease; review of the whole affair; cause of missions, education, and
colonization; election of book agents and editors, and provision for the
appointment of trustees; address to the Wesleyan Methodist conference; close
of the volume.
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BOOK V
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CHAPTER 3
From the Death of Bishop Asbury to the Close of the General Conference of
1816
In the closing part of the last volume an incidental allusion was made to a
controversy which arose in this country between us and other denominations,
but more particularly the Calvinists.
It is well known that not long after Mr. Wesley began his career of
usefulness, he was joined by Mr. Whitefield, whose stirring eloquence in the
pulpits of the Establishment created a great sensation among both clergy and
people, and drew such multitudes to hear him, that he ventured, in imitation
of his Divine Master, into the fields, where he proclaimed the glad tidings
of salvation to listening thousands. Wesley soon followed the example, and
great was the effect produced by their joint exertions in this novel way of
preaching Christ and him crucified.
Unhappily, to human appearance, a difference arose between these two great
and good men. Whitefield, being much opposed and persecuted by the lukewarm
clergy of the Establishment, gradually contracted an intimacy with the
Dissenters, and, on his coming to America, became acquainted with the pious
and talented Edwards — afterward president of Princeton College — then
settled at Northampton, Massachusetts. Finding among these people more of
the appearance of evangelical doctrine, and of experimental and practical
piety, than with those of the Establishment, Whitefield soon drank in their
doctrine of predestination and its correlatives, eternal election and final
perseverance. This led to a controversy between him and Wesley, which
eventuated in a partial separation — a separation in their respective fields
of labor and sentiment, though not in heart and affection — for they always
esteemed each other highly as devoted Christian ministers. This took place
in the year 1741, Whitefield rallying under the banner of Calvinistic
decrees, patronized by Lady Huntingdon, and supported by many of what were
called the evangelical clergy of the Establishment in England, and by the
most zealous of the Presbyterians and Congregationalists of America — while
Wesley and his brother Charles hoisted the flag of Arminius, fortifying
themselves with the standards of their own church, and defending themselves
by direct appeals to the Holy Scriptures and the dictates of common sense
and sound reason. This brought on a protracted warfare between the parties,
both from the pulpit and the press, during which the doctrines and measures
of Mr. Wesley passed through the severest ordeal of critical investigation,
and most heart-searching appeals to Scripture and reason.
This brought the vicar of Madeley, the pious and peace-loving Fletcher, from
his retreat in the obscure parish where he had chosen to labor for the
salvation of souls, and obliged him, quite contrary to his pacific
disposition, to buckle on the armor of a polemic, in which he acquitted
himself with singular success. He, indeed, seemed to be providentially
raised up for the crisis, and he entered the arena of controversy fully
furnished by sound and various learning, by deep and genuine piety, by
meekness, patience, and love, and by a power of comprehension and nice
discrimination, which peculiarly fitted him to sustain with dignity,
firmness, and success, the high and holy cause he was called to defend. It
is not saying too much to affirm, that he vanquished all his antagonists,
cleared the field of controversy of the thorns and briers of error, and at
the same time maintained the spirit and temper of the Christian, while he
powerfully wielded the sword of truth, and brought the warfare to a
successful issue, sustaining through the entire conflict the character of an
able divine, a sound moralist, a consistent minister of Jesus Christ, and an
acute and conclusive reasoner.
Though assailed often by bitter railing and biting sarcasm, he maintained
the gravity of the minister of Christ and the meekness of the consistent
Christian. If at any time he turned the weapon of irony upon his antagonists
— as he sometimes did with most powerful effect — it was divested of the
venom of bitterness, and dipped in the sweet waters of brotherly love. His
masterly defenses of Wesleyan theology remain unanswered, and, it is
believed, unanswerable, and will long remain as a monument of his piety, of
his devotion to the cause of truth, as well as a lofty beacon to apprise
future mariners who may embark upon the rough sea of controversy, of the
dangerous shoals and rocks upon which so many heedless men have been wrecked
— at the same time distinctly and accurately marking the channel of truth
through which the spiritual ark may be safely guided to the harbor of
eternal repose.
Armed with the panoply thus furnished them, the Wesleyan missionaries who
first visited our shores were prepared to promulgate and defend the
doctrines and to enforce the discipline of their founder. As before said,
however, they mainly insisted on experimental and practical godliness,
urging upon all, high and low, rich and poor, the necessity of a change of
heart, — such a change as should be productive of a reformation of life and
conduct, in order to insure everlasting salvation. Instead of exhausting
their strength in controversial preaching on those debatable points about
which they differed from Calvinists, Unitarians, Arians, and Universalists,
they generally contented themselves with a plain and unvarnished statement
of their doctrinal views, with urging upon the people experimental and
practical religion, and with defending themselves when assailed by others.
This defense, however, often became necessary, more especially in the
northern and eastern states, where the people were more accustomed to a
critical examination of doctrinal points, and questions of doubtful
disputation.
For some time, however, the number of Methodists in this country was so
inconsiderable, that other denominations affected to treat them with silent
contempt; and if occasionally they condescended to notice them at all, it
was more in the way of caricature and misrepresentation than by sober
argument, or an attempt at a fair and direct refutation of their doctrine
and usages. The High Churchman would sneer at our ordination, and, wrapping
himself in the cloak of apostolical succession, with an air of assumed
dignity, prate about “John Wesley’s lay bishops,” as though these jokes were
sufficient to put us out of countenance. Others, panoplied in the stern
decrees of Calvin, and priding themselves in their exclusive orthodoxy,
would tantalize us with “salvation by the merit of good works, the
omnipotency of free-will, and the unsoundness of our doctrine of
justification;” while some would smile at “baby baptism,” as an affront
offered to the Deity, and an innovation upon apostolic usage. These all
united to ridicule our itinerant plan of preaching the gospel, as a novelty
which must soon come to an end; and, to give point and poignancy to their
sarcasms, our itinerant preachers were called “circuit-riders,” as if to
ride a circuit were their distinguishing badge, not caring to inform the
people whether as preachers or itinerant physicians.
These reproaches were borne with as much patience as possible, and our
ministers continued to deserve them more and more by persevering in their
peculiar work, and by endeavoring to prove their falsity by a faithful
exhibition of the true doctrines of their church, and also to refute the
slanderous representations of their mode of life and manner of preaching, by
the exemplariness of their conduct. To those who became intimately
acquainted with them from personal intercourse, they commended themselves
for the depth and uniformity of their piety, as well as by the soundness of
their doctrine and the laboriousness of their lives. In all such a
confidence was inspired in the strictness of their integrity, as well as in
the wisdom of their plans of doing good to the souls and bodies of men.
But, as before said, these controversies and modes of defense were confined
chiefly to the pulpit, and to a republication of a few of Wesley’s and
Fletcher’s doctrinal and practical tracts and sermons, the reading of which
was confined mostly to our own societies and their immediate friends.; we
had no writers of note on this side the Atlantic, and no periodical through
which we could speak to the public ear; for, as I have before remarked,
after the discontinuance of the Arminian Magazine, in 1790 — two volumes
only having been published — with the exception of a few straggling
pamphlets, which scarcely survived the day of their birth, our press was as
silent as the grave in respect to uttering a sentiment from an American
author, and the Magazine was not resumed until the year 1818, and even then,
as its respected editor announced, with much fear and trembling for its
success.
Yet, as the Methodists increased in number and respectability, and their
influence upon the public mind was proportionately augmented, other
denominations began to awake from their slumber, to look about them for
other means than those heretofore used for offensive warfare, as well as to
defend themselves against the inroads which Methodism was making upon their
congregations, and the impression it produced upon the public mind. For
these “circuit-riders” were no idle shepherds. They not only rode circuits,
but they “went everywhere preaching the kingdom of God,” breaking over
parish lines, entering into every open door, and with a loud, distinct
voice, proclaiming to all they could prevail on to hear them, that they must
“fear God and give glory to his name.” Hence the opposition to our
distinctive doctrines and modes of procedure became more serious and
systematical; our opponents began to feel the necessity of meeting us in the
field of argument with more fairness; and instead of drawing ridiculous
caricatures for the amusement of themselves and their readers, to state our
doctrines as we hold them. This, we say, became necessary, for the eyes of
the public were becoming somewhat enlightened in respect to what Wesleyan
Methodists really believed and taught, and were thence led to hear, and
read, and compare for themselves. The consequence was, that the offensive
features of Calvinism were becoming more and more repulsive, and the creed
by which its nominal followers were distinguished underwent some
modifications, better suited, as was thought, to the temper of the times.
Thus, instead of ascribing the final destinies of mankind to an omnipotent
decree, the subtle distinction was introduced between the natural and moral
abilities of men, making the latter the only potent barrier to the sinner’s
salvation. This theory, which for some time was confined to comparatively
few, seems to have been an improvement upon President Edwards’s system “On
the Will,” and was invented by Dr. Hopkins, of Newport, R. I., and
thenceforth called, by way of distinction, Hopkinsianism. This, it was
thought by many, would enable them to meet and obviate the objections which
were brought against the doctrine of unconditional election and reprobation,
by placing the criminality of all sinful actions in the perversity of the
human will, called “moral inability,” especially as they contended that the
sinner possessed a “natural ability” to do all which God required. Hence the
doctrine of eternal decrees, as taught by John Calvin, though still held in
theory, was studiously kept out of sight by those who embraced these new
views, and the theory of “natural ability and moral inability” was
substituted in its place.
This subtle theory, however, by no means answered the proposed end. The
Methodists still insisted that this “natural ability,” however potent, could
never overcome the efficient operation of an immutable decree, which had
fixed the destinies of all mankind before the worlds were made — nor would
the moral ability or inability alter that which had been made unalterable by
the eternal fiat [determination — DVM] of the Almighty.
These conflicting theories somewhat changed the points of controversy
between the Calvinists and Arminians. While Wesley and Fletcher were
compelled, from their position, to meet their antagonists on the old points
of controversy which had been mooted in the Protestant world from the days
of John Calvin, his system had now assumed, under the improving hands of
some of his most distinguished followers, so many new traits, that new
arguments of defense were called for by the advocates of universal atonement
and conditional salvation. Under these circumstances, many, on both sides of
these controverted points, thought it their duty to enter the field of
theological discussion. This they did with all the ardor of new recruits.
And among those who distinguished themselves in conducting this theological
warfare, might be mentioned men who had grown gray in the cause of Christ,
as well as others of younger years, whose youthful temperament may have
betrayed them into a harshness of expression, on some occasions,
incompatible with the meekness and soberness of the Christian minister —
faults of human beings, for which the Christian system alone provides an
adequate atonement and mode of forgiveness.
At length circumstances led the author of this History into a public debate
with a Presbyterian minister, which was held in the town of Durham, N.Y.,
May 10, 1810. The discussion involved the “Five Points,” so long mooted by
Calvinists and Arminians, and some of the other subjects of dispute already
indicated. Not long after, the pastor of the congregation in whose church
the debate was conducted, the Rev. Ralph Williston, published a volume of
sermons, in which he entered into a discussion of the topics which had been
the subjects of controversy in the public debate, and concluded the whole
with an examination into the character of “Satan’s ministers,” in which it
was broadly insinuated that our ministers, on several accounts, might be
classed under that denomination. As it was thought by many that these
sermons gave a distorted view of some of our doctrines, and must exert an
injurious influence upon our ministry, a reply was published in 1815, in six
letters addressed to the author of the sermons, in which an attempt was made
to rectify his mistakes, to refute his arguments in favor of the Calvinistic
and Hopkinsian theory, and to vindicate the doctrines and ministry of the
Methodist Episcopal Church. Some portions of these letters were severely
animadverted upon by the Rev. Mr. Haskil, of Vermont, to which an answer was
published in a small book, called “Predestination Examined.” Soon after, Mr.
Williston sent out a second volume, in reply to the “Errors of
Hopkinsianism,” the title of the book containing the letters addressed to
that gentleman, called “A Vindication of some of the essential Doctrines of
the Reformation.” This attempt to identify the peculiarities of
Hopkinsianism with the essential doctrines of the reformers, called forth
“The Reformer Reformed,” the title being suggested by the impression, that
if the Reformation carried with it errors of such a pernicious consequence,
as it was believed must flow from the doctrine of an efficient operation of
universal and immutable decrees, the Reformation itself needed reforming — a
sentiment not retracted on more mature consideration.
It by no means becomes me to express an opinion of the character or results
of this protracted discussion, though I may be allowed to indulge a hope
that it had its use in bringing our doctrines more prominently before the
public, in rectifying some erroneous impressions respecting our ministry and
usages, and in awakening public attention to the precise points of
difference between us and our Calvinistic brethren. The subject, however,
has been thus introduced here, because these things belong properly to the
history of the times, and also to show the position we occupied in the
ecclesiastical affairs of the country, as well as the duties which seemed to
devolve on us to defend, as far as we were able, our doctrines and usages
from all unjust imputations. It will be found in the sequel that we were
called upon to sustain an arduous conflict with our brethren of other
denominations, as well as with some of our own household, who, for various
reasons, “went out from us,” in order to rescue our ministry from reproach,
and our doctrines, government, and usages from the numerous objections which
were preferred against them.
Another thing tended about this time to direct our attention to the general
state of the religious affairs in our country. Allusion has already been
made to the “Charitable Society for the Education of pious Young Men for the
Ministry of the Gospel,” and of the commission which was sent to explore the
western country, and to report the religious state of things in that portion
of our republic.
To awaken public attention to the necessity and importance of sustaining
this society, Dr. Lyman Beecher, in behalf of the society, issued an address
to the churches, calling on them for pecuniary aid, to support and educate
indigent pious young men for the ministry, assigning, among other reasons,
the peculiar fitness of such young men, from their more hardy character and
habits of life, to enter upon this rugged field of labor. To make the deeper
and more powerful impression upon the Christian community in favor of the
object proposed, the address went into a statistical account of the
religious state of the several portions of our country, and concluded by a
most rousing appeal to the sympathies and liberality of the people in behalf
of the Education Society. In describing the moral and spiritual desolation
of these United States, the address disclosed the astounding fact, that, in
addition to those already in the services of the sanctuary, there were
wanting “five thousand competent ministers,” to supply the entire population
of our country with the word and ordinances of the gospel.
At the announcement of this fact, the Christian community awoke as from a
deep slumber. They began to look around them for the data on which this
calculation was founded. On examination, it was ascertained that the address
assumed the necessity of one minister to every one thousand souls — that, as
there were at time eight millions of inhabitants in the United States and
territories, and as there were, says the address, only three thousand
educated ministers in the land, there remained five millions of the
inhabitants destitute of a competent ministry. This was an alarming
conclusion.
Among others who published strictures on this strange production, the late
Rev. Freeborn Garrettson wrote a small pamphlet, in which he showed the
effect which the statements set forth in the address must have upon other
denominations. He, as well as others who examined the statistics of Dr.
Beecher, concluded that he meant to exclude all other ministers than those
of the Calvinistic order from being “competent” to the work in which they
were engaged; for, on a very moderate calculation, there were even then more
than three thousand ministers belonging to the Presbyterian, Dutch Reformed,
and Congregational churches; and it is believed that among the Baptist,
Lutheran, Protestant, and Methodist Episcopal Churches, without saying any
thing of the minor sects, there were more than five thousand ministers, many
of whom would by no means suffer from a comparison with their brethren of
the other denominations; hence, allowing the accuracy of this calculation,
there was at that very time more than one minister for every one thousand
human souls; the irresistible conclusion therefore was, that the address
excluded from the catalogue of competent ministers all except those who
belonged to one or the other of the Calvinistic churches above named. And
this conclusion is strengthened by the fact, that the address dwelt so
emphatically upon the necessity of “an educated ministry” as being essential
to the efficient discharge of its duties, as it is well known that most of
the other churches, however highly they might appreciate human learning, do
not consider it an essential prerequisite to a gospel ministry.
Such a disclosure of opinions, so deeply implicating the character and
competency of so many ministers, many of whom had furnished the most
irrefutable evidence of their efficiency in spreading the doctrines of God
our Saviour, taken in connection with the report from the commission sent to
explore our western country, might well alarm the apprehensions of all
concerned; and hence a deep tone of dissatisfaction was heard throughout the
churches, and a general burst of indignation against the assumptions of the
address was simultaneously expressed by the several denominations who felt
that their ministry were proscribed by its unwarrantable conclusions. The
zeal, too, with which the address urged its claims upon the churches more
immediately interested in its objects, showed that a mighty effort was
making to carry into practical effect its comprehensive plans. As an
evidence of this take the following extract: —
“To produce such a combination and such an effort, the wretched state of our
country must be made known. The information contained in this address may
with propriety, it is believed, be communicated on the sabbath to all our
worshipping assemblies, and the investigation commenced in it be continued,
until a regular and minute account be given of the religious state of our
land. The newspaper, the tract, and magazine must disclose to our slumbering
countrymen their danger. The press must groan in the communication of our
wretchedness; and from every pulpit in our land the trumpet must sound long
and loud. The nation must be awakened to save itself by its own energies, or
we are undone.”
We have no right, nor have we any wish, to decide upon the character of
men’s motives, any further than their words and actions proclaim it. And
allowing that the end proposed by the gentlemen who wrote and sanctioned
this address was purely the salvation of souls from sin, and the salvation
of our country from its ruinous consequences, the means used were highly
laudable, and the stirring language of the address, a fair sample of which
is found in the preceding extract, was admirably calculated to arouse the
slumbering energies of the church to a zealous activity in the cause of
reform. Yet it could not but seem somewhat strange to us, that they should
not have awakened to this all-important subject until just then — at a time
too when other denominations, and particularly the Methodists, had been
blessed with the most extensive revivals of religion which had been
witnessed in any age or land since the apostolic days. This is fully
attested by the preceding volume of this History. Were the authors of this
address ignorant of these facts? We had reason to believe that it was a
knowledge of them which aroused their dormant energies, and led them just
then to put forth their strength to counteract the growing influence of
Methodism. For it was to the western country chiefly, and in the southern
states, that this society were about to direct their efforts to supply the
lack of ministerial service. And it was in the west more especially that our
ministry had been so abundantly blessed. It was here, where the inhabitants
from the older states and from Europe were pouring in with unparalleled
rapidity, that, through the agency of camp meetings, and a general itinerant
ministry, Methodism had already wrought wonders, and was still going
forward, keeping pace with the extension of the settlements, and bowing the
hearts of sinners to the yoke of Jesus Christ. Had we not, therefore, reason
to suspect that our ministry especially were denounced as incompetent, and
that the fear was the country would become deluged with the bitter waters
issuing from the corrupt fountain of Methodism! Whether true or false, such
was the impression, and therefore, in conjunction with others who felt
themselves deeply implicated by the assumptions of this remarkable address,
we felt ourselves authorized to enter our protest against its doctrines, and
to furnish the people with an antidote to its injurious insinuations. This,
as I have before said, was done by Mr. Garrettson; and the following extract
from his pamphlet will show the successful manner in which he exposed and
refuted the erroneous calculations of the address. Addressing himself
directly to Dr. Beecher, he thus shows the fallacy of his arguments: —
“You have placed your church in Connecticut on the highest scale among the
several states in the Union. You have given a short history of it, and have,
in your way, prostrated the southern part of our country. Probably you are a
native of Connecticut; I was born in Maryland; and as you have, among other
southern states, undertaken to degrade the religious character of the people
of this state, I am willing to compare them with those of your state. I am
well acquainted with about every part of both; and as you have fixed your
eye on the Congregational Church in Connecticut, I shall fix mine on the
Methodist Episcopal Church in Maryland.
“You say that you have upward of 200 congregations, averaging 50 members
each, making about 10,000 church members. I have looked over our church
records, and find that we have in Maryland [2] more than 25,000 church
members, who have the pure word of God preached, and the sacraments duly
administered.”
It was, moreover, the opinion of many, that the address had a political
object in view. This opinion was founded on the following extract, taken in
connection with the conclusion which seems to he warranted from the general
tenor of the address, that ministers of other denominations were proscribed
as being incompetent. After speaking of the defective character of the
general government, on account of its not containing adequate provisions for
its own permanency, the address adds
“A remedy must be applied to this vital defect of our national organization.
But what shall that remedy be? There can be but one. The consolidation of
the state governments would be a despotism. But the prevalence of pious,
intelligent, enterprising ministers through the nation, at the ratio of one
for a thousand, would establish schools, and academies, and colleges, and
habits and institutions of homogeneous influence. These would produce a
sameness of views, and feelings, and interests, which would lay the
foundation of our empire on a rock. Religion is the central attraction which
must supply the deficiency of political affinity and interest. Religion is
the bond of charity, which in storms must undergird the skip.”
We accord to the soundness of these sentiments, provided they apply to
Christianity as a system of universal good-will to men, and as designed and
calculated to connect the hearts of all together in one common brotherhood,
and finally to produce, by its action on the heart and conduct, a conformity
to its holy precepts. But the general contents and manifest tendency of the
address seemed to forbid such a construction, and to place its authors in
the position of strong sectarists, who were laboring to build up a
particular denomination at the expense of all the rest. This “homogeneous
influence” — this “sameness of views, and feelings, and interests,” were to
be produced by the multiplication of “educated and competent ministers,” who
should be trained up in the school of this society, who should receive their
lessons of instruction from Andover, and thence go out clothed with
authority to propagate Calvinism, whether under the form of the Old or New
School Divinity, whether in the guise of Congregational or Presbyterian
theology; while it appeared manifest that all others were proscribed as
heterodox and incompetent, and therefore could not contribute to throw
around the national ship, in time of a tempest, the strong cords of pure
religion, and thus save the nation for a political wreck.
We do not indeed say that this was the real design of the authors of this
address; but if it were not, it was most unhappily worded, and should have
been either corrected or disavowed, neither of which, so far as is known to
the present writer, has ever been done, although I believe that the
inferences which were drawn from it, and the general indignation it produced
in a great portion of the religious community, caused its authors to
withdraw it from circulation. [3]
Thus much I have thought it a duty to say in respect to this controversy,
because of its immediate bearing on the interests of our Church, and its
more remote tendency upon its future history. It certainly tended to keep
alive the fire of contention between us and the Calvinistic churches, and
thus to widen the breach already existing between the two great families,
the Calvinists and Arminians.
There was another event of general interest which occurred this year, and
which had a favorable bearing upon our affairs, particularly in the state of
Connecticut. In this state the original charter, which was received from the
king of England on the first settlement of the country, had been the only
constitution the state had possessed up to the time of which we now speak.
It is well known that in the early settlement of that colony, provision was
made by law that no person should vote at an election, or hold a civil
office, unless he were a member of the church. This severe and impolitic law
was afterward so far relaxed as to allow those who joined the “half-way
covenant,” in order to obtain Christian baptism for their children, to be
eligible to civil offices, and to exercise the right of suffrage. Still,
however, the law was exclusive in its demands, making it essential, in order
to possess civil rights, to he either in the “half-way covenant,” that is,
members of the Congregational society, or otherwise to become full members
of that church. By these civil regulations the Congregationalists were
established by law, and were supported by a regular tax, while other sects
were held under civil disabilities, being obliged, in addition to supporting
themselves, to contribute their quota for the maintenance of the established
clergy, at the same time that they were disfranchised from the privileges of
freemen, by an exclusion from all offices of trust and profit. Nor could the
clergy of the Dissenters perform the rites of matrimony even for members of
their own congregations.
These severe and unjust regulations were so far modified from time to time
as to allow those who belonged to dissentient sects the privilege of
depositing a certificate in the town clerk’s office of their having
separated themselves from the “standing order,” and they were thereby
exempted from paying ministerial tax for the maintenance of the established
clergy. They were also entitled to hold offices in the state, and to vote at
the elections.
Such was the general state of things in Connecticut, when some circumstances
happened which resulted in the overthrow of this legal hierarchy, and placed
all the religious sects upon an equal standing, both in civil and religious
affairs.
During the war of 1812-1815, the militia of that state were called out, by
order of the general government, to defend the people against the
apprehended depredations of the enemy. The authorities of the state,
however, refused to let their militia serve under United States’ officers,
but they were marshaled under those appointed by the state. The consequence
was, that the general government refused to pay the expense of the campaign.
After the restoration of peace, the state of Connecticut petitioned Congress
to refund the amount which the state had expended in paying for the services
of the militia during the late war, a part of which was granted by the
general government, and paid into the treasury of the state. The legislature
of Connecticut, with a view to conciliate all parties, resolved that the
money thus refunded should be divided among the several religious
denominations, which was accordingly done; but, in the estimation of the
Protestant and Methodist Episcopalians and Baptists, the division was so
unequal, such an undue proportion being given to the Congregationalists,
that they took offense, some of them refusing to receive what was awarded to
them, and all united to protest against the proceedings as illiberal,
unequal, and unjust. This led to a union of effort between the dissatisfied
denominations against the standing order; and, seizing upon the occasion as
an auspicious moment to assert their rights, they succeeded in calling a
state convention, by which the old charter of Charles II was abrogated, a
bill of rights promulgated, and a new constitution framed and adopted, which
abolished church taxes and exclusive privileges, and put all sects upon an
equality in respect to civil and religious rights; and thus they
enfranchised the proscribed portion of the community, making all alike
dependent on the voluntary principle for the support of the clergy and other
incidents of divine worship.
This result was hailed as an auspicious period by the friends of equal
rights, both in and out of the churches, as it did away the odious
distinction between the privileged order, who had been so long established
by law, and the various sects which had sprung up in the state, some of whom
were nearly as numerous as were the Congregationalists themselves, and, when
united with the others, formed a decided majority.
This was breaking the last link of legal tyranny in religious matters in our
country — with the exception, perhaps, of some of its relics which are
dangling upon the civil code of Massachusetts — by proclaiming to all the
rights of conscience, according to the laws of nature, of God, and the
fundamental principles of our national constitution.
Having noticed these matters, because they had and still have a bearing upon
our history, I shall now proceed in the narration of the affairs of our
Church in their regular order.
The death of Bishop Asbury, as related in the preceding chapter, left us
with only one superintendent, Bishop McKendree, and he was in a very
delicate state of health. He continued, however, to discharge his official
duties, and was much supported in his labors by the good countenance of his
brethren in the ministry and membership.
The number of Church members for 1816 shows that the increase was small, as
the country had not yet fully recovered from the shock it had received from
the late war, nor was the spirit of revival and reformation in that holy and
vigorous exercise, by which it had shown itself at some former periods.
Indeed, a disputatious spirit, in respect to some points of church
government, engrossed too much of the time and attention of many, it is to
be feared, to the neglect of the “weightier matters of the law, judgment,
justice, and the love of God.”
Numbers in the Church: Whites This Year: 171,931; Last Year:167,978;
Increase: 3,953 — Colored This Year: 42,304; Last Year: 43,187; Decrease:
883 — Total This Year: 214,235; Last Year: 211,165 — Increase: 3,070 —
Preachers This Year: 695; Last Year: 704; Decrease: 9.
It will be perceived from the above that there was a decrease of nearly nine
hundred colored members. This was owing to a defection among the colored
people in the city of Philadelphia, by which upward of one thousand in that
city withdrew from our Church and set up for themselves, with Richard Allen,
a colored local preacher and elder in the Methodist Episcopal Church — at
their head.
We have already had occasion to notice the labors of the Methodist ministry
in behalf of the colored population of our country, both free and enslaved.
Many thousands had become members of the Church, and were in general orderly
and exemplary in their conduct; and some of those who were free had acquired
wealth and respectability in the community. Among these converted Negroes a
considerable number, possessing gifts for the edification of their brethren,
had received license to preach, and several had been ordained deacons, and a
few to the office of local elders.
Among the latter was Richard Allen, of Philadelphia. By habits of industry
and economy, though born a slave in one of the southern states, he had not
only procured his freedman, but acquired considerable wealth, and, since he
had exercised the office of a preacher and an elder, obtained great
influence over his brethren in the Church. By his assistance, and the
assistance of their white brethren, they had built them a decent house of
worship, and were regularly organized into a Christian church, according to
our disciplinary regulations, and were put under the pastoral oversight of a
white elder, stationed by the bishop presiding in the Philadelphia
conference.
Under this state of things all seemed to go on well and prosperously. Mutual
affection and confidence between the white and colored congregations, not in
that city only, but also in most of the populous cities and villages in the
Union, promised the most happy results of their united endeavors to promote
their temporal and spiritual welfare. This harmony, however, was, by some
untoward circumstances, interrupted. Mutual distrust and dissatisfaction
succeeded, until finally Allen, and those who had been brought under his
influence, separated themselves from the Methodist Episcopal Church. This
occurred in the month of April, 1816.
At the secession they organized themselves into an independent body, under
the title of the “African Methodist Episcopal Church,” adopting our
doctrines as their standards, and, as far as their circumstances would seem
to allow, our form of discipline for their government. At their first
General Conference, held in April of this year, Richard Allen was elected to
the office of a bishop, and was consecrated by prayer and the imposition of
the hands of five colored local elders, one of whom, Absalom Jones, was a
priest of the Protestant Episcopal Church. Though the circumstances which
led to this secession produced some exasperation of spirit on both sides, at
the time, yet it is stated by one of their first ministers, that they have
prospered considerably in various parts of the country. At their conference
in 1828, one of their elders, Morris Brown, was elected and ordained a joint
superintendent with Richard Allen; and after the death of the latter, in
1836, Edward Watters was set apart with the usual forms of consecration, as
a joint superintendent with Mr. Brown.
Whether they are better or worse off than they would have been had they
remained in connection with the Church and ministry to which they were
indebted for their spiritual and ecclesiastical existence, is more than we
have the means of knowing. Be this as it may, the secession created for the
time considerable uneasiness among our colored congregations in New York
city and some other places, which resulted in their separation also,
although they did not all arrange themselves under the banners of Allen.
They adopted the itinerant mode of preaching, and have spread themselves in
different parts of Pennsylvania, New York, New Jersey, Maryland, and
Delaware states, though it is believed that their congregations, out of the
city of Philadelphia, are generally small, and not very influential. There
are also some in the western states, and a few in Upper Canada. The exact
number belonging to this party I have not been able to ascertain.
In the more southern states, the “Allenites,” as they were called, by way of
distinction, could make no favorable impression, as their preachers were not
recognized by the laws of the states, and the slave population who were
members of our Church had the character of our white ministry pledged as a
guarantee for their good behavior.
General Conference of 1816
This conference assembled in the city of Baltimore, on the first day of May
of this year, and was composed of the following delegates: —
New York Conference: William Anson, Nathan Bangs, Laban Clark, Samuel
Draper, Nathan Emory, Freeborn Garrettson, Aaron Hunt, Samuel Merwin, Daniel
Ostrander, William Phoebus, Peter P. Sandford, Eben Smith, Henry Stead,
Thomas Ware, Ebenezer Washburn, Elijah Woolsey.
New England Conference: Oliver Beale, Elijah Hedding, Asa Kent, David
Kilborn, Joseph A. Merrill, Philip Munger, George Pickering, Martin Ruter,
Solomon Sias, Joshua Soule, Charles Virgin, Eleazar Wells.
Genesee Conference: Dan Barnes, William Case, Abner Chase, George Gary,
Charles Giles, George Harman, Chandley Lambert, Seth Mattison, Isaac Puffer,
Henry Ryan
Ohio Conference: Charles Holliday, Benjamin Lakin, Marcus Lindsay, Samuel
Parker, Isaac Quinn, James Quinn, John Sale, David Young, Jacob Young,
Tennessee Conference: James Axley, Peter Cartwright, Thomas L. Douglass,
Samuel Sellers, Jesse Walker.
South Carolina Conference: Daniel Asbury, Henry Bass, Solomon Bryan, Samuel
Dunwody, John B. Glenn, Hilliard Judge, William M. Kennedy, Thomas Mason,
Lewis Myers, James Norton, Anthony Senter, Alexander Talley, Joseph Tarpley,
Reuban Tucker.
Virginia Conference: John C. Ballew, Philip Bruce, Thomas Burge, Edward
Cannon, Matthew M. Dance, Ethelbert Drake, Cannellum H. Hines, William Jean,
Thomas Moore, Minton Thrift.
Baltimore Conference: Thomas Burch, Christopher Frye, Enoch George, Alfred
Griffith, Jacob Grober, Andrew Hemphill, Hamilton Jefferson, Nelson Reed,
Stephen G. Roszel, William Ryland, Asa Shin, Henry Smith, Beverly Waugh,
Joshua Wells.
Philadelphia Conference: William Bishop, Henry Boehm, John Emory, Sylvester
Hill, Stephen Martindale, Lawrence McCombs, Robert Roberts, Solomon Sharp,
John Sharpley, Asa Smith, Joseph Totten, John Walker, George Woolley.
The first thing which arrested the attention of all, and which seemed to
spread a melancholy gloom over the house, was the absence of our venerated
senior bishop, whose death and character I have recorded in the preceding
volume.
After making preparations for the removal of his remains from the place of
their first sepulcher, his valedictory address was read to the conference,
which appeared to have been left in an unfinished state, containing merely
the heads of what he would probably have drawn out at greater length, had
his declining health permitted. It shows, however, the same intense and
enlarged desire for the permanency and prosperity of the Church by which he
had so long been characterized, expressed in his usually sententious [pithy,
concise, moralizing — DVM] style, and concluded with an earnest exhortation
to the conference to hold fast the doctrines and discipline under the
influence of which they had been hitherto bound together, blessed, and
prospered.
After the conference was organized, by the appointment of a secretary, and
attending to the usual preliminary business, Bishop McKendree, who, by the
death of Bishop Asbury, was the only surviving superintendent, delivered to
the conference an address — a copy of which I have not been able to find in
the general state of the work, and the necessity of adding strength to the
episcopacy. He also made such suggestions as he thought fit in respect to
future movements for the general peace and prosperity of our extended work.
This address, and Bishop Asbury’s valedictory, were referred to appropriate
committees, the reports of which will be noticed in due time.
The Rev. Messrs. Black and Bennett, of Nova Scotia, attended this conference
as delegates from the British conference, in order to adjust, if possible,
certain difficulties which had arisen in Canada, particularly in the lower
province, out of what had taken place during the late war. As this
sanguinary conflict had occasioned a temporary separation between us and the
brethren in that country, the societies in Montreal and Quebec had
petitioned the mission committee in London to supply them with preachers,
and their petition had been granted and preachers sent. This occasioned some
uneasiness in the minds of our preachers in that country, and led to unhappy
collisions between the two bodies of Methodists, which resulted finally in
the separation of the Methodists in those provinces from the jurisdiction of
the Methodist Episcopal Church, and their union with the Wesleyan Methodists
in England.
Some correspondence had taken place between our bishops and the Wesleyan
Methodist conference, in relation to this unhappy affair; and at this
General Conference the following letter was received from the missionary
committee of London, and submitted to the conference, in connection with
communications from the Rev. Messrs. Black and Bennett, in behalf of the
British connection, and Rev. Messrs. Ryan and Case, in behalf of the
brethren in Canada. The letter, which follows, it appears, was addressed to
Bishop Asbury, in answer to one they had received from him. It is as
follows: —
“New Chapel, City Road, London, Feb. 7, 1816
“Very Dear Sir: — It is by the particular request of the last British
conference that we, as members of the missionary committee, address you, and
our brethren in the United States, whom we very highly esteem as
fellow-citizens of the saints, and fellow-laborers in the vineyard of our
common Lord; most fervently wishing that peace, righteousness, and joy in
the Holy Ghost may abound in you and by you, to the praise of God and the
glory of his grace.
“On reading your last very kind and affectionate letter, we sympathized with
you, knowing how much it must have affected your mind, after being favored
with so much spiritual prosperity, to have to lament a ‘decrease of members
in your societies;’ but we trust, since it hath pleased Divine Providence to
cause the terrors of war to cease, and to restore the invaluable blessing of
peace between the two countries, that by this time you hail the dawn of a
more auspicious day, and see the returning glory of the Lord revealed, and
the quickening power of the Spirit diffusing its reviving influence, and
that the voice of joy and rejoicing is heard in the congregations of the
righteous, ‘Glory to God in the highest, peace upon earth, and good-will
toward men.’ Our united prayer and supplication for you is, ‘O Lord, we
beseech, O Lord, we beseech, send now prosperity!’
It is with gratitude to the Lord of all that we can say, he is still
extending his kingdom among us, by the instrumentality of the preached word;
and his servants have had much consolation in their labors, by seeing
sinners powerfully convinced of sin, penitents born of God, and believers
sanctified by the Spirit. God has lately been reviving his work in various
places, particularly in the city of Bristol, at Salisbury, &c.: in the
former place several hundreds have been brought to the knowledge of God
their Saviour. We can assure you we love this ‘good, old-fashioned
religion,’ of a deep conviction for sin, a clear sense of justification by
faith, and entire sanctification of the soul from all moral pollution, as
well, if not better than ever. Blessed be the God and Father of our Lord
Jesus Christ, who hath blessed us, and does even now bless us, with these
spiritual blessings in heavenly places in Christ Jesus: and we ever pray
with increasing desire, ‘Thy kingdom come.’
“Our blessed Lord has greatly favored us with success in our missionary
efforts, particularly in our new stations in the eastern world, Ceylon, &c.,
though this has been attended with its afflictive circumstances. Since the
death of our venerable, highly esteemed, and much lamented friend and
brother, Dr. Coke, our beloved brother Ault has been removed from a sphere
of useful labor to his great reward. The other brethren are still preserved
in their useful labors. A Buddhist priest of considerable learning has been
converted to Christianity, and is now engaged in translating the Scriptures
into two of the native languages. Several Moormen or Mohammedans have also
received the truth, and are becoming useful preachers of the word of life;
and thousands of the poor heathen flock to hear the joyful tidings of the
gospel. Our missionaries have begun to build a large chapel, house, school,
printing-office, &c., at Columbo, and have received the liberal support of
the inhabitants. These buildings are to cost seven thousand dollars, six
thousand of which have been already subscribed by the inhabitants. We have
lately sent five more missionaries to that quarter of the globe, and one
more is shortly to sail for Bombay. Thus the Lord is enlarging his kingdom,
‘even from the rivers to the ends of the earth.’
“We rejoice in the ardent Christian affection you express toward your
brethren in this country; and be assured they entertain the same lively
feelings and sentiments of brotherly love toward you and your
fellow-laborers in the Lord; and should we be favored with a visit from you
or them, it would give us inexpressible pleasure to give you the right hand
of fellowship, and every expression of our sincere Christian regard.
“To preserve a mutual good understanding, and the unity of the Spirit, and,
as far as possible, a co-operation in promoting the good work of the Lord,
we feel it our duty to state to you a subject of local difference, which to
us has been painful, and which we feel a delicacy in stating, but to which
we are compelled from the necessity of the case, that the word of the Lord
be not hindered. In consequence of application being made to the British
conference from the society at Montreal, a missionary was sent to that
place, and received as the messenger of the gospel of peace; but we are
sorry to learn that some misunderstanding has taken place between brothers
Strong and Williams, our missionaries, and brother Ryan, your presiding
elder for Lower Canada. From the former we have received a statement of
their proceedings, and from the latter a letter of complaint. We have also
received a letter from brother Bennett, the chairman of the Nova Scotia
district, who has visited Montreal, &c., and reported to us his proceedings.
“Upon a review of the whole, and from the most serious and deliberate
consideration we are led to conclude that, considering the relative
situation of the inhabitants of Montreal and of Canada to this country, and
particularly as a principal part of the people appear to be in favor of our
missionaries, it would be for their peace and comfort, and the furtherance
of the gospel, for our brethren to occupy those stations, especially the
former, and to which we conceive we have a claim, as a considerable part of
the money for building the chapel and house was raised in this country. We
trust our American brethren will see the propriety of complying with our
wishes with respect to those places; not to mention their political relation
to this country, which, however, is not of little importance, for we are
conscious that their general habits and prejudices are in favor of English
preachers, being more congenial to their views and feelings, which should
certainly be consulted, and will tend to facilitate the success of the
gospel, and their spiritual prosperity. As your and our object is mutually
to diffuse the knowledge of him whose kingdom is not of this world, and by
every possible means to promote the immortal interests of men, let us not
contend — we have one Master, even Christ — but give place to each other,
that the word of the Lord may have free course, run, and be glorified. We
cannot but hope, that from the contiguity of the labors of the brethren
belonging to the two conferences, the spirit of unity and love will be
promoted, and by this measure a more perfect reciprocal intercourse
established. As you have kindly invited our esteemed brethren, Messrs. Black
and Bennett, to take a seat in your conference, we have directed them to pay
you a visit at Baltimore for this purpose, and to amicably arrange and
settle this business, whom we trust you will receive as our representatives
and as brethren.
“Praying that our mutual love may abound yet more and more, and that we may
ever enjoy and rejoice in each other’s prosperity, till the whole earth is
filled with the glory of God, we remain your truly affectionate brethren in
Christ Jesus.
(Signed for and in behalf of the committee.) “James Wood, Treasurer, Joseph
Benson, James Buckley, Secretary.”
This letter, together with the written and verbal communications from the
brethren above mentioned, was referred to a committee, and the following
report, which was concurred in by the conference, will show the result of
their labors: —
“The committee appointed by the General Conference to confer with Messrs.
Black and Bennett, delegates appointed by the London Methodist Missionary
Society to represent the British connection to this conference, and, if
possible, to make an amicable adjustment of certain differences between our
Church and the British connection, relative to Upper and Lower Canada, beg
leave to submit the following report, viz.: —
1. Your committee have had several friendly interviews with the
above-mentioned delegates on those subjects, and they are happy to state
that there appears to be an earnest desire to have all existing
difficulties terminated to the peace and mutual satisfaction of both
parties, and to perpetuate the Christian union and good understanding
which have hitherto existed.
2. It appears from written communications, as well as from verbal
testimony, that unhappy dissensions have taken place in Montreal between
certain missionaries sent (at the request of a few official members of
the society in that place, in time of the last war) by the London
Missionary Society, and some American preachers, which have terminated
in the division of that society.
3. Although the late hostilities between the two countries separated, for
some time, those provinces from the immediate superintendency of the
Methodist Episcopal Church in America, yet all the circuits (except
Quebec) were as regularly supplied as circumstances would admit of with
American preachers.
4. It furthermore appears, from written and verbal communications, that it
is the desire of the great majority of the people in Upper and Lower
Canada to be supplied, as heretofore, with preachers from the United
States.
5. In the two provinces there are twelve circuits and one station,
(Montreal,) which have eleven meeting-houses, which have been hitherto
supplied by American preachers.
“These things being duly considered, together with the contiguity of those
provinces to the western and northern parts of the United States, your
committee respectfully submit the following resolutions: —
“Resolved by the delegates of the Annual Conference of the Methodist
Episcopal Church, in General Conference assembled,
1. That we cannot, consistently with our duty to the societies of our
charge in the Canadas, give up any part of them, or any of our chapels
in those provinces, to the superintendence of the British connection.
2. That a respectful letter be addressed to the London Methodist Missionary
Society, explaining the reasons for the above resolution.”
A letter was accordingly addressed to the missionary committee of London,
explanatory of the reasons which led to the conclusions stated in the above
report, and requesting that the preachers of each connection might be
permitted to occupy in peace their respective fields of labor; but, whatever
might have been the pacific disposition of the two bodies of Methodists in
Great Britain and the United States, and however sincere and ardent their
desire for mutual good understanding and brotherly affection, there were
local feelings existing in the societies in some places, particularly in
Montreal and Kingston, which could not be so easily satisfied; hence the
society in the former place remained in a divided state, one party being
supplied from England, and the other from the United States: and thus Judah
continued to vex Ephraim, until, after a lapse of some years, an amicable
arrangement was made between the British and American connection.
It was beyond all controversy that the present state of the work required an
additional number of bishops. Accordingly the committee on the episcopacy
reported as follows in reference to this subject, which was concurred in by
the conference: —
“1. It is the opinion of your committee that the state of the
superintendency, in consequence of the ever to be lamented death of our
venerable father, Bishop Asbury, and the impaired state of the health of
Bishop McKendree, and the increasing extent of the work, is such as require
immediate and adequate strengthening;” and hence they recommended that two
additional bishops be elected and consecrated.”
On May 14, Enoch George and Robert Richford Roberts were elected by ballot,
the former having fifty-seven and the latter fifty-five votes out of one
hundred and six that were cast. They were accordingly consecrated in due
form, and, after the adjournment of conference, entered upon their peculiar
work with zeal and energy.
The effect of the numerous locations on the ministry, and the want of more
efficient means for its intellectual improvement, induced this conference to
appoint a committee to take these subjects into consideration, and, if
practicable, provide an adequate remedy. And as the report of this
committee, and the action of the conference thereon, had a very important
bearing upon these interests, the report, as it was adopted by the
conference, is given entire.
“The committee of ways and means, appointed to provide a more ample support
of the ministry among us, to prevent locations, and the admission of
improper persons into the itinerancy, have taken the subjects committed to
them under serious consideration. They have found, with serious concern and
deep regret, that, in the present state of things, there exist many evils,
which threaten to undermine that system of itinerating preaching which,
under the blessing of God, has been so successful in spreading the gospel of
Jesus Christ.
1. The small pittance allowed to our preachers, and, in many places, the
inefficient means used to insure even that, we conceive to be one reason
why so many of our useful ministers are induced to locate. Groaning
under the pressure of poverty now, and looking forward to a
superannuated state, without adequate means afforded them for a
comfortable support in the decline of life, they sink under the
melancholy prospect, and reluctantly retire from the field, that they
may provide a morsel of bread for themselves, their wives, and children.
2. The many locations, from these and other causes, have a manifest
tendency to weaken and embarrass the itinerancy, by obliging us to fill
up the vacancies with persons not competent to the work assigned them,
and to commit the administration, in some of its important branches, to
the hands of young and inexperienced men.
3. To the same causes we may attribute the many partial locations, that is,
families of traveling preachers which are immovably fixed. Their scanty
allowance furnishes an excuse (whether justifiable or not, your
committee presume not to determine) for combining farming, mercantile
business, &c., with the ministration of God’s word. This practice, in
the opinion of your committee, exceedingly embarrasses the general
superintendency, in the frequent changes which, in the discharge of its
duty, are unavoidable. In consequence of this, either those whose
families are thus located must be subject to distant removals from their
families, or others must be exposed to the inconvenience of frequent and
distant removals, to make way for those who are in this partially
located state.
4. We perceive a manifest defect among us, occasioned in some measure by
the multiplicity of locations, in regard to ministerial qualifications.
Although a collegiate education is not, by your committee, deemed
essential to a gospel ministry, yet it appears absolutely necessary for
every minister of the gospel to study to show himself approved unto God,
a workman that needeth not to be ashamed. Every one, therefore, who
would be useful as a minister in the Church, should, to a sincere piety
and laudable zeal for the salvation of souls, add an ardent desire for
useful knowledge; — he should strive by every lawful means to imbue his
mind with every science which is intimately connected with the doctrine
of salvation by Jesus Christ, and which will enable him to understand
and illustrate the sacred Scriptures. But the early departure of many
from the work of the ministry among us, of those whose piety, zeal,
talent, and mental improvement justified the expectation of their
extensive usefulness in the Church, and the manifest indifference of
some who remain with us to this important branch of ministerial duty,
thus stripping the Church of some of its brightest ornaments, not only
exposes her nakedness, but loudly calls for the prompt and vigorous
interference of the General Conference. To obviate these evils, and to
secure to the Church a succession of holy, zealous, and useful
ministers, becomes at this time, in the humble opinion of your
committee, the imperious duty of this conference. To accomplish these
very desirable objects, your committee beg leave to recommend the
following resolutions, viz.:
Resolved.
1. That it shall be the duty of the presiding elders and preachers to use
their influence to carry the rule of Discipline relating to building and
renting houses for accommodation of preachers and families into effect.
In order to this, each quarterly meeting conference shall appoint a
committee, (unless other measures have been adopted,) who, with the aid
and advice of the preachers and presiding elder, shall devise such means
as may seem fit to raise moneys for that purpose. And we furthermore
recommend to each annual conference to make special inquiry of its
members respecting this part of their duty.
2. That those preachers who refuse to occupy the houses which may be
provided for them on the stations and circuits where they are from time
to time appointed, shall be allowed nothing for house-rent, nor receive
anything more than their simple quarterage for themselves, wives, and
children, and their traveling expenses. Nevertheless, this rule shall
not apply to those preachers whose families are either established
within the bounds of their circuits or stations, or are so situated
that, in the judgment of the stewards, or the above-mentioned committee,
it is not necessary for the benefit of the circuit to remove them.
3. That that part of the Discipline which relates to the temporal economy
of our Church be so altered as to make the annual allowance of preachers
one hundred dollars, and that of their wives and widows one hundred
dollars.
4. That there be a committee appointed by the quarterly meeting conference
of every circuit and station, consisting of members of the Methodist
Episcopal Church, whose duty it shall be to make an estimate of the
amount necessary to furnish fuel and table expenses of the family or
families of the preachers stationed with them, and that the stewards
shall provide, by such means as they shall devise, to meet such
expenses, in money or otherwise; — provided that the quarterly allowance
of the preachers shall first be paid by the stewards.
5. That there be a meeting in every district of one steward from each
station and circuit, to be selected from among the stewards by the
quarterly conference, whose duty it shall be, by and with the advice of
the presiding elders who shall preside in such meeting, to take into
consideration the general state of the district in regard to
temporalities, and to furnish a house and provision for the presiding
elders’ families, in conformity to the first and fourth resolutions of
this report.
“In order more effectually to provide for the distressed traveling,
superannuated, and supernumerary preachers, their wives, widows, and
children, your committee earnestly recommend,
6. That each annual conference, in such way and manner as they may think
proper, raise a fund for these purposes, according to the 6th article of the
5th section of the temporal economy of our Church.
“Thinking the Discipline sufficiently explicit on those points which relate
to the Christian experience, practice, &c., of preachers, your committee
deem it needless to add any thing on these subjects. But they beg leave to
recommend,
7. That it be the duty of the bishop or bishops, or a committee which they
may appoint in each annual conference, to point out a course of reading and
study proper to be pursued by candidates for the ministry; and the presiding
elders, whenever a person is presented as a candidate for the ministry,
shall direct him to those studies which have been thus recommended. And
before any such candidate shall be received into full connection, he shall
give satisfactory evidence respecting his knowledge of those particular
subjects which have been recommended to his consideration.”
The adoption of this report, it is believed, had a salutary influence upon
the ministry and membership, by exciting a spirit of liberality, and leading
to a more vigorous action in respect to acquiring a greater amount of
ministerial qualification.
From that time forth a regular course of study has been prescribed by the
bishops for those on trial in the annual conferences, to which the
candidates must attend, and give satisfactory evidence of their attainments,
especially in theological science, before they can be admitted into full
membership as itinerant ministers. Though the course of study at first was
very limited in some of the conferences, and the examinations comparatively
superficial, it has been gradually enlarged and improved, so much so as to
require a great compass of knowledge to be able to pass an approved
examination. Still there is much wanting to give that thorough training
which is most desirable for the full and profitable development of the
mental powers, and their energetic application in the field of usefulness.
A committee of safety was also appointed, who reported that doctrines in
some instances adverse to the standards of our Church were insinuating
themselves among us — that the building churches with pews to rent or sell
was gaining an ascendency in some places, and that the rules on dress and
the manner of ministerial support were but negligently enforced: whereupon
the following resolutions were adopted: —
1. Resolved by the delegates of the annual conferences in General
Conference assembled, That the General Conference do earnestly recommend
the superintendents to make the most careful inquiry in all the annual
conferences, in order to ascertain whether any doctrines are embraced or
preached contrary to our established Articles of Faith; and to use their
influence to prevent the existence and circulation of all such
doctrines.
2. Resolved, &c., That it be specially recommended to all the presiding
elders and stationed and circuit preachers to take particular care that
all our houses of worship be secured on the principles of our deed of
settlement, in the form of Discipline.
3. Resolved, &c., That the manner of building houses of religious worship
with pews is contrary to the rules of our economy, and inconsistent with
the interests of our societies.
4. Resolved, &c., That it is the opinion of this conference that the
practice of assessing and collecting taxes by civil law for the support
of the ministers of the gospel is contrary to the temporal economy of
our Church, and inconsistent with apostolic example; that it goes to
impede the progress of experimental religion and destroy the itinerant
plan. And the superintendents with all the annual conferences are hereby
desired to take such measures as in their judgment will most effectually
cure such an evil.
5. Resolved, &c., That the superintendents, together with all the presiding
elders and assistant preachers, be, and hereby are, earnestly requested
to carry into effect, in their several charges, our rules on dress,
family worship, love-feasts, class and society meetings.
6. Resolved, &c., That no preacher having the charge of a circuit shall be
allowed to divide or in any way to lessen the circuit, without the
consent and advice of the presiding elder.
7. Resolved, &c., That it be, and hereby is, recommended to the bishops and
presiding elders, in the general and particular oversight of their
charges, to guard against such divisions and reductions of districts and
circuits, as in their judgment may be inconsistent with the temporal and
spiritual interests of our societies, and the preservation of the
energies of our itinerant system.”
No part of this report was incorporated in the Discipline, but it was
ordered that it should be recorded on the journals of the several annual
conferences, and, so far as relates to the building of churches with slips
to rent or sell, it has remained a dead letter in many parts of our work.
The practice of renting pews at that time was limited to a few places, but
it has since extended more and more through the eastern and some of the more
northern conferences, the people pleading the necessity of the case for a
departure in this respect from the primitive usage of Methodism.
It may be regretted that the state of society requires us to relinquish the
mode of building churches with free seats; but as it is not pretended to be
in itself sinful to rent or sell the seats, the expediency of the measure
must he determined by the probable utility in any given place of resorting
to this method of providing houses of worship. And when the question is put,
“Shall we have such a house or none?” as is the case in many parts of our
country, it is believed that hesitancy should be at an end, and that we
should be guilty of a dereliction of duty were we to refuse to avail
ourselves of this means to provide homes in which we may preach the gospel
to sinners.
It is, however, admitted, that houses with free seats, when they can be
built and paid for, and the people induced to occupy them, are to be
preferred; but if otherwise, it appears like an inexcusable pertinacity in
so cleaving to a usage not expressly enjoined in Scripture, as to refuse to
preach the gospel and administer the ordinances in a house of worship merely
because the seats are rented.
Sundry memorials from local preachers were presented to this General
Conference, praying for an enlargement of their privileges: 1. To have a
representation in the councils of the Church: 2. Be permitted a share in the
administration of the discipline; and, 3. To stipulate with the people who
might wish for their services for a certain amount of salary. The committee
appointed to take these memorials into consideration reported as follows:
—
“Your committee are of opinion that the first request is inconsistent with
the constitution of the General Conference; — that the second is
inexpedient; — that as to the third, provision is already made for the
relief of local preachers in certain cases, and it is the opinion of the
committee that this General Conference ought not to make any further
provision, except as is hereinafter recommended.
“From an attentive inquiry into the state of the local preachers in all
parts of our vast continent, we are happy to be able to say, that the great
body of that very respectable and useful class of our brethren are, in our
judgment, the firm friends and supporters of our doctrines, discipline, and
Church government; and that by far the greater part of them would be much
grieved at any radical changes in our present regulations. But upon
examining those parts of our Discipline which respect local preachers, your
committee beg leave to recommend the following amendments.”
On this recommendation the section relating to local preachers was so
altered as to read as follows: —
“Before any person shall be licensed to preach as a local preacher among us,
he shall bring a recommendation from the society or class of which he is a
member, and be personally examined before the quarterly meeting conference
by the presiding elder, or, in his absence, by the preacher having the
charge, touching his acquaintance with the doctrines of our Church, to which
he shall declare his assent, together with his gifts and grace for
preaching; and if he be approved by the quarterly meeting conference in
these respects, and they believe he will be generally acceptable and useful
as a preacher, he shall then receive a license, signed by the presiding
elder, or, in his absence, by the preacher having charge, which license it
shall be the duty of such local preacher to have annually renewed.”
After a few other verbal alterations, the section provided as follows: —
“Whenever a local preacher shall remove from one circuit to another, he
shall procure from the presiding elder of the district, or the preacher
having the charge of the circuit, a certificate of his official standing in
the Church at the time of his removal, without which he shall not be
received as a local preacher in another place.”
The following item respecting the manner in which exhorters should receive
authority to exercise their gifts was ordered to be inserted in the
Discipline, and was so done accordingly. The preacher in charge, among other
duties, was to have authority: —
“To license such persons as he may judge proper to officiate as exhorters in
the Church, provided no person shall be licensed without the consent of a
leaders’ meeting, or of the class of which he is a member, where no
leaders’ meeting is held; and the exhorters so authorized shall be subject
to the annual examination of character in the quarterly meeting conference,
and have their license annually renewed by the presiding elder, or the
preacher having the charge, if approved of by the quarterly meeting
conference.”
That part of the Discipline which relates to circuit stewards was so amended
as to make them responsible to the quarterly meeting conference “for the
faithful performance of their duties.”
Hitherto it had been the duty of an annual conference, if it had any surplus
money on hand after paying its own claimants, to send it to the next
conference. This regulation was so altered at this conference as to make it
the duty of the annual conference to “send such surplus forward to that
conference they judge to be most necessitous.”
As the two bishops who had been elected and consecrated at this conference
were men of families, and as no provision had been made in the Discipline
for the support of such families, it was ordered that the “book agents, in
conjunction with the book committee New York, be authorized to estimate the
sum to defray the necessary expenses of the bishops’ families, for which
they shall be authorized to draw on the editor and general book steward.”
Joshua Soule and Thomas Mason were elected book agents, and the conference
renewed the order for the publication of the Methodist Magazine, in monthly
numbers of forty octavo pages each, and required each annual conference to
appoint a committee of three to receive and forward communications, and
otherwise to furnish materials for the work. The Magazine, however, was not
commenced till 1818, and the appointment of these committees answered no
valuable purpose, as but little aid was afforded by them to the editors.
These include all the acts of this conference worthy of public record, or
which went to affect the general administration. On the 24th of May the
business closed by adjournment, to meet again in the city of Baltimore, May
1, 1820.
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[2] Dr. Beecher had represented the state of Maryland as being in a most
deplorable condition. After having said that Virginia, with a population of
974,622, needed 900 ministers in addition to the 60 it already had to make
up the one for every one of the inhabitants, he says, “Of the state of
Maryland we cannot speak particularly. But from general information on the
subject, we have no reason to believe the supply any better than that of
Virginia;” that is, as 60 to 900. He must therefore have considered either
that the Methodists were not worthy to be included among Christian ministers
and members of the church, or otherwise greatly depreciated the religious
character of the state of Maryland.
[3] Dr. Beecher, who wrote the address, in a conversation with the writer of
this History, remarked that he had been misunderstood, and therefore had
suffered much abuse from the public press, on account of the sentiments set
forth in the address. It was asked, “Why, then, do you not explain yourself,
and set the public right?” The reply was, “I cannot do it without making
matters worse.” From this it was inferred that he found himself in a
dilemma, from which he could not extricate himself without offending one
party or the other. I think it, however, but justice to say, that he
disavowed any intention of producing any other political influence than what
should arise from a religious purification of the moral atmosphere, so that
men should come to the polls under the restraints of Christian principles
and that by an educated ministry he did not mean a collegiate, but only a
theological education.
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CHAPTER 4
From the Close of the General Conference of 1816 to the Commencement of the
General Conference of 1820
1817
There were, by an act of the foregoing General Conference, two new
conferences, namely Mississippi and Missouri, added to the number, making in
all eleven annual conferences to be attended by the three bishops. Though
some had contended that it would be most convenient to divide the episcopal
supervision so as to apportion a specified district of country to each
bishop, yet the majority thought it most advisable to leave these things to
be regulated by the bishops themselves, as they might judge most convenient
for an efficient oversight of the whole work; and they concluded that this
object could be accomplished most easily and energetically by an interchange
of labors, so that each bishop should visit all the conferences at least
once in the four years. This, it was contended, would best answer the
character of a general itinerating superintendency, prevent local interests
and jealousies from springing up, and tend most effectually to preserve that
homogeneousness of character and reciprocity of brotherly feeling by which
Methodism had been and should be ever distinguished. The bishops accordingly
commenced their labors on this plan, and, as far as health and other
existing circumstances would allow, steadily pursued it until the close of
their quadrennial term.
The “Tract Society of the Methodist Episcopal Church” was formed this year,
by some members of our Church, with a view to furnish the poorer class of
the community with religious reading. It is true that a small society,
managed by a few pious and benevolent females, had been formed a short time
previously, but its operations were extremely limited. The society now
formed took a wider range, and commenced publishing its tracts and
distributing them with spirit and energy. It has gone on from that time to
the present, increasing the number and variety of its tracts, and enlarging
the sphere of its operations; and has done much good by diffusing abroad the
truths of the gospel, by issuing doctrinal, experimental, and practical
illustrations of the Holy Scriptures.
This method of scattering among the great mass of the people, in the
cheapest possible form, and in a small compass, religious knowledge, was
begun by Mr. Wesley at an early period of his ministry, and was one of the
means to which he resorted to effect the reformation and salvation of the
world. Under date of Dec. 18, 1745, he says: “We had within a short time
given away some thousands of little tracts among the common people. And it
pleased God hereby to provoke others to jealousy. Insomuch that the lord
mayor had ordered a large quantity of papers, dissuading from cursing and
swearing, to be printed and distributed to the trainband. And this day An
Earnest Appeal to Repentance was given at every church door, in or near
London, to every person who came out; and one left at the house of every
householder who was absent from church. I doubt not but God gave a blessing
therewith.” Here was an example for the distribution of tracts long before
any tract society existed either in Great Britain or America; and Mr. Wesley
continued the practice from that time forward with unexampled diligence,
furnishing those who were willing to aid him in this good method of “sowing
the seed of the kingdom” with short and pithy tracts, such as “A Word to the
Drunkard,” “A Word to the Swearer,” to the “Smuggler,” to the
“Sabbath-breaker,” &c., &c., for gratuitous distribution.
This method, so admirably adapted to bring religious instruction within the
reach of all classes of men, but more especially the poor, and those who
have little time and less inclination to read, was afterward adopted by Miss
Hannah More [sic], by which she contributed much to check the progress of
infidelity, which about that time threatened to deluge the land. Following
these examples, others had resorted to the same means for diffusing
religious truth more effectually among the people, both in Europe and
America. And, as we have before seen, Bishop Asbury had done much by his
individual exertions in the same way.
From a knowledge of the good effects resulting from this practice at the
time of which we now speak, a combination of effort was made by forming the
Tract Society of the Methodist Episcopal Church, which has resulted most
beneficially to the best interests of mankind. After a few years of
experiment, the whole concern, by an amicable arrangement, was transferred
to the book agency, and thenceforward it has been conducted as a part and
parcel of that establishment.
The records within my reach do not enable me to notice any particular
enlargement of the work in the new countries, nor special revivals in other
places. There was, however, a gradual increase in many places, and an
extension of the circuits in others, as may be seen by an inspection of the
numbers in Church fellowship.
Fifty-two preachers located this year, fourteen were returned supernumerary,
thirty-eight superannuated, two had been expelled, one withdrawn, and five
had died.
Among those who had entered their rest the past year was the Rev. Jesse Lee.
He was born in Prince George’s county, in the state of Virginia, in 1758.
His parents were respectable, and they gave him that sort of education which
it was common in those days to bestow on boys not destined for any learned
profession. In the fifteenth year of his age he was happily brought to the
knowledge of the truth, and made a partaker of the pardoning mercy of God.
In the year 1783, one year before the organization of our Church, he entered
the traveling ministry, and continued in it with great zeal and much success
till his death, which happened on the 12th of August, 1816.
As the preceding pages of this History have recorded much respecting his
early labors in the cause of Christ, particularly in New England, it is not
necessary to recapitulate them in this place. The last station he filled was
Annapolis, the metropolis of Maryland. While here he attended a camp meeting
near Hillsborough, on the Eastern Shore of Maryland, where he preached twice
with great acceptance and power; and in the evening of the day on which he
preached his last sermon he was seized with a chill and fever, from which he
never recovered. During this time he frequently expressed himself in terms
of unshaken confidence in his God, and on one occasion shouted aloud, Glory!
Glory! Glory! Hallelujah! Jesus reigns!”
On the same evening he spoke for nearly twenty minutes with great
deliberation, requesting, among other things, that a letter should be
written to his brother, to let him know that he died happy in the Lord, and
also that he was fully satisfied with the kind treatment he had received
from brother Sellers, at whose house he died.
It seems that there had existed between Jesse Lee and Bishop McKendree some
difficulty, by which a degree of alienation of affection had taken place,
much to the grief of their mutual friends. Before, however, the former
closed his eyes in death, he said to a friend of both, “Give my respects to
Bishop McKendree, and tell him that I die in love with all the preachers;
that I love him; and that he lives in my heart.” With these sentiments of
brotherly love in his heart, and a consciousness of the peace of God
overflowing his soul, this veteran of the cross and minister of Christ fell
asleep in Jesus, at about half past seven o’clock in the evening of the
twelfth of September, 1816, aged fifty-eight years, having been in the
itinerant ministry about thirty-three years.
When Jesse Lee joined the Methodists they were few in number, much despised
and persecuted, and had therefore to contend with many sorts of opposition.
Yet in the midst of these things he boldly espoused the cause, and early
displayed that independence of mind for which he was ever afterward
characterized. That same love of Christ which was shed abroad in his heart
by the Holy Spirit at his conversion, impelled him forward in the path of
duty as a minister of Jesus Christ, and enabled him to bear up under the
various sorts of reproach which were usually cast upon Methodist preachers
in those days, and to persevere through all in the discharge of his high
duties as an ambassador of God.
We do not, indeed, rank him among ministers of the most eminent talents as a
preacher. His education was limited, his reading confined to a small circle
of authors, and his mind was left principally to its own resources in
handling the subjects which came up for investigation. Yet his talents were
respectable, and his burning zeal in the cause of Christ compensated, in
some measure at least, for the lack of those expanded views which might have
been acquired by a more extended and critical knowledge of literature and
science. But being possessed of strong common sense, of a ready wit, and
sound understanding, and being brought, by his extensive travels, into
contact with various classes of men, of different views and habits, he
treasured up from his daily experience and observation much useful
knowledge, of which he could avail himself in time of need, in defense of
the truths he preached, and the plans of procedure he had adopted. This also
gave him a deep insight into the human character, and qualified him to adapt
himself with admirable facility to the variety of exigencies which arose
before him.
His preaching was chiefly of an experimental and practical character; and
had he not sometimes lowered the dignity of the pulpit by facetious sayings,
more calculated to “court a grin, or woo a smile,” than they were to inspire
respect “for that holy place, the pulpit,” he might be more safely held up
for the imitation of others. Though we by no means condemn an innocent sally
of wit, nor that satire which dresses up vice and folly in their own native
deformity, yet, whenever either of these is so far indulged as to leave the
mind barren, or to divert the soul from the spirit of devotion, it evinces
the necessity of laying a restraint upon this witty disposition of the mind,
and of making it bow to the more sober dictates of manly truth and logical
argument.
It has also been objected to Mr. Lee, that he evinced an ambitious mind; and
his disappointment at not being elected a bishop at the time Richard
Whatcoat was chosen to that office has been adduced as an evidence that he
was ambitious of office. That he had reason to expect such an appointment
must be granted. That Bishop Asbury had designated him, at one time, as a
proper person for that office, is equally manifest. And hence, that he
suffered some degree of mortification at his non-election, it is reasonable
to suppose; and that this might have created some uneasiness in his mind,
and have biased his judgment and feelings toward those who were preferred
before him, is not at all unlikely. But these things by no means prove the
existence of an unholy ambition, or an improper thirst for human fame. A man
may be very improperly deprived of his rights by the unjust imputations of
others, by intrigue, jealousy, and a mean compliance with the dictates of
the spirit of rivalry. Without, however, pretending to decide whether or not
Jesse Lee should have been elected to the office of a bishop, he may have
thought himself justly entitled to that distinction, and hence, from a
simple desire to be more extensively useful, he might have desired it
without subjecting himself to the charge of indulging in a criminal
ambition. That he was ambitious to do good on the most extensive scale is
manifest from the whole tenor of his conduct, from the sacrifices he made in
the cause of Christ, and the manner in which he employed his time and
talents.
But whatever defects the keen eye of criticism may have discovered in his
character or conduct, they must be ranked among those venial faults which
are common to human beings — defects of the head, not of the heart; of
education, and not from moral or intellectual obliquity. The integrity of
his heart, the uprightness of his deportment, and his indefatigable labors
in the best of all causes, effectually shield him from all imputations of
moral delinquency, and place him high on the pedestal of honor among his
brethren of that age of Methodism.
He, indeed, opened the way for the introduction of Methodism in many new
places, in doing which he had to contend with a variety of difficulties of a
peculiar character; and the firm and prudent manner in which he encountered
and overcame those difficulties evinced at once his moral courage, the
purity of his motives, and the strength of his understanding. In New England
especially, where the people were generally well instructed on religious
subjects, and where he frequently came in contact with ministers of other
denominations whose doctrinal views differed, in some important points, from
his own, he was called upon to exercise all his ingenuity and patience in
defending himself against his assailants, and in planting the standard of
Methodism in that land of the pilgrims. And this was one of the best schools
in which a minister could be educated. Coming in collision with error in all
its various hues, with folly and vice in all the shapes they generally
assume, whether in open profanity, or of a secret, disguised infidelity,
hypocrisy, and “cunning craftiness,” a minister must be armed at all points
to be able effectually to ward off the attacks of his opponents, to unmask
the hypocrite, to detect the sophistry of infidelity, and to establish the
truth upon a firm foundation. Yet this was the work which Jesse Lee, and
others engaged with him in that day, had to perform. He stood alone against
a host. He manfully fought the battles of the Lord, and came off “more than
a conqueror.” Hence his name is remembered with gratitude and veneration by
the men of that generation, who bore witness to his self-denying zeal and
persevering efforts to do them good.
His preaching was not distinguished by profound depth of thought, by a
regular chain of argumentation, or by any sudden flights of oratory, but by
a gentle flow of language, by apposite appeals to Scripture, by apt
illustrations from experience and observation, and often by anecdotes which
he had treasured up from his extensive travels and social intercourse with
mankind. He generally addressed himself to the heart, and sought to effect a
reformation there, knowing full well that a reformation of life would
necessarily follow: and he won the affections of the sinner to Jesus Christ
by the power of truth addressed to him in the persuasive language of the
gospel, rather than by awakening his fears by the terrors of the law.
There was an engaging variety in his sermons. Having surveyed, as far as he
was able, the whole field of theological truth, he was qualified to present
it in all its various aspects, without tiring the hearer with a dull
monotony of the same thing over and over again. As a writer, Jesse Lee is
more distinguished for his industry in collating and his fidelity in
recording facts, than he is for the chasteness and elegance of his style.
There is, however, a pleasing simplicity in the plain and unvarnished manner
in which his history is composed, far more to be commended than that labored
and pompous style of writing with which some authors endeavor to decorate
their pages. Jesse Lee was the first historian of American Methodism. As
such, he deserves the thanks of the Church for the faithful and accurate
manner in which he has recorded the events of his day, though it is evident
that his judgment was biased, in some instances, either by personal
prejudice, or by too great a tenacity for his own peculiar views. It must be
confessed, too, that his history is wanting in the variety of incident and
copiousness of detail which are essential to excite interest and to satisfy
the desire of those readers who wish for full information respecting the
character, doings, and progress of this branch of the church of Christ.
His personal appearance was respectable and commanding; his countenance
intelligent, and marked with that shrewdness by which he was peculiarly
distinguished and often a pleasant smile played upon his lips, which gave an
air of cheerfulness to his conversation with his friends. As he advanced in
life he became quite corpulent, so much so that it seemed a labor for him
either to walk or ride. This, however, did not arise from a luxurious mode
of living, for he was exceedingly temperate in his habits, as well as plain
in his manners and dress.
Such was Jesse Lee, as nearly as I am able to describe him. If the
portraiture be faulty, it must be attributed to want of skill in the
painter, and not fidelity in the heart or hand which guided the pencil. As
such he stands enrolled among those early Methodist preachers who
contributed by their deep piety, their sacrifices, and labors, to lay the
foundation of that superstructure which has since arisen in such beauty and
grandeur in this western world. And having “finished his course, and kept
the faith,” he is now reaping the reward of his sacrifices and toils in the
world of glory everlasting.
Samuel Waggoner, Peter Wyatt, John Van Schoick, and Stephen Richmond had
also filled up the measure of their days in usefulness, and gone to their
home in peace.
It seems proper to record here the death of another eminent servant of God
who had exchanged worlds during the past year, namely, the Rev. George
Shadford. As he had devoted several years to the service of his Master in
America, justice requires that some notice should be taken of him in the
history of our Zion.
He was born near Lincolnshire, at a place called Slotter, in England,
January 19,1739. He was educated in the principles of the Established
Church; was early taught by his parents to read the Holy Scriptures, the
necessity of prayer, us well as to repeat his catechism; and at a suitable
age was confirmed by the bishop, and received the sacrament of the Lord’s
supper. Though he was thus taught the form of godliness, he remained
unchanged in heart until he was in his twenty-fourth year, when, after
various struggles against sin and error, he was brought into gospel liberty
by the instrumentality of the Methodist ministry. He was soon after led
forth into the ministry of the word, and in 1768 joined the itinerant
ministry under the direction of Mr. Wesley. It soon appeared, by the blessed
effects of his ministrations, that a dispensation of the gospel had been
committed to him. After continuing in this work for about four years, during
which time God had given him the most indubitable marks of his approbation,
hearing Captain Webb speak of the state of things in America, and the great
want of preachers, Mr. Shadford offered his services for this new field of
labor. His offer being accepted by Mr. Wesley, in company with Mr. Thomas
Rankin, on Good Friday, he set sail for America, and after a voyage of eight
weeks safely landed in Philadelphia, where he was most cordially received by
the people. He immediately entered upon his work, and God attended his word
with his blessing. He visited Trenton and various parts of New Jersey, and
then came to New York. In all these places God gave him seals to his
ministry.
When he was about leaving the city of Philadelphia the following remarkable
circumstance happened, which is related in his own words: —
“When I went,” said he, “to the inn where my horse was, and had just entered
into the yard, I observed a man fixing his eyes upon me, and looking
earnestly, until he seemed ashamed, and blushed very much. At length he came
up to me, and abruptly said, ‘Sir, I saw you in a ‘dream last night. When I
saw your back as you came into the yard I thought it was you; but now that I
see your face, I am sure that you are the person. I have been wandering up
and down till now, seeking you.’ ‘Saw me in a dream,’ said I, ‘what do you
mean?’ ‘Sir,’ said he, ‘I did, I am sure I did: and yet I never saw you with
my bodily eyes before. Yesterday in the afternoon I left this city and went
as far as Schuylkill river, intending to cross it, but began to be uneasy,
and could not go over it; I therefore returned to this place, and last
night, in my sleep, saw you stand before me; when a person from another
world bade me seek for you until I found you, and said you would tell me
what I must do to be saved. He said also that one particular mark by which I
might know you was, that you preached in the streets and lanes of the
city.’ Having spoken this, he immediately asked, ‘Pray, sir, are not you a
minister?’ I said, ‘Yes, I am a preacher of the gospel; and it is true that
I preach in the streets and lanes of the city, which no other preacher in
Philadelphia does. I preach also every Sunday morning, at nine o’clock, in
Newmarket.’ I then asked him to step across the way to a friend’s house,
where I asked him from whence he came. He answered, ‘From the Jerseys.’ I
asked whether he had any family; he said, ‘Yes, a wife and children.’ I
asked where he was going; he said he did not know. I likewise asked, ‘Does
your wife know where you are?’ He said, ‘No; the only reason why I left home
was, I had been very uneasy and unhappy for half a year past, and could rest
no longer, but came to Philadelphia.”
“I replied, ‘I first advise you to go back to your wife and children, and
take care of them, by obeying God in the order of his providence. It is
unnatural,’ said I, ‘to leave them in this manner; for even the birds of the
air provide for their young. Secondly, you say you are unhappy; therefore
the thing you want is religion; the love of God, and of all mankind;
righteousness, peace, and joy in the Holy Ghost. When this takes possession
of your heart, so as to destroy your evil tempers, and root out the love of
the world, anger, pride, self-will, and unbelief, then you will be happy.
The way to obtain this is, you must forsake all your sins, and heartily
believe in the Lord Jesus Christ. When you return to the Jerseys, go to hear
the Methodist preachers constantly, and pray to the Lord to bless the word;
and if you heartily embrace it you will become a happy man.’
“While I was exhorting him tears ran plentifully from his eyes. We then
kneeled down to pray, and I was enabled to plead and intercede with much
earnestness for his soul. When we arose from our knees I shook him by the
hand: he wept much, and had a broken heart; but did not know how to part
with me. He then set out to go to his wife in the Jerseys, and I saw him no
more; but I trust I shall meet him in heaven.”
Of his subsequent labors in America, and the great success which attended
his preaching, the reader will find an ample account in the first volume of
this History, book ii, chapter 1. The following incident is related as the
effect of his labors while in Virginia. Concerning the new converts who were
brought to the knowledge of the truth during that great and glorious work,
Mr. Shadford says: —
“Among these was a dancing-master, who came first to hear on a week-day,
dressed in scarlet; and came several miles again on Sunday, dressed in
green. After preaching he spoke to me, and asked if I could come to that
part where he lived some day in the week. I told him I could not, as I was
engaged every day. I saw him again at preaching that week, and another man
of his profession. When I was going to preach one morning, a friend said to
me, ‘Mr. Shadford, you spoiled a fine dancing-master last week. He was so
cut under preaching, and feels such a load of sin upon his conscience, that
he moves very heavily; nay, he cannot shake his heels at all. He had a
profitable school, but hath given it up, and is determined to dance no more.
He intends now to teach reading, writing, and arithmetic.’ I said, ‘It is
very well; what is his name?’ He said, ‘He is called Madcap!’ I said, ‘A
very proper name for a dancing-master;’ but I found this was only a
nickname, for his real name was Metcalf. He began to teach school, joined
our society, found the guilt and load of his sin removed from his
conscience, and the pardoning love of God shed abroad in his heart. He lived
six or seven years after, and died a great witness for God, having been one
of the most devoted men in our connection.”
In 1778 Mr. Shadford, not willing to throw off his allegiance to the British
government, and not being permitted to remain here in peace without taking
the oath required by the law of the state of Maryland, to be an obedient
citizen of this country, took his departure for England. After his return he
continued with great diligence in the work of an itinerant minister, being
everywhere received as a messenger of God, until, worn down with labor and
weakened by disease, he was compelled, in 1791, to take a supernumerary
relation. He did not, however, bury himself in obscurity, or lead a life of
useless inactivity, but persevered in his work as his strength would permit
the remainder of his days. His biographer gives the following account of his
last hours, which is an instructive comment upon a life of piety and
devotion to God: —
“On Monday, February 28, Mr. Shadford dined with his affectionate friend Mr.
Blunt, in company with his brethren. He then appeared in tolerable health,
and ate a hearty dinner. In the course of the week he felt indisposed, from
a complication of diseases. He was under no apprehension at this time that
his departure was so near, as he had frequently felt similar affections,
and, by timely applications to his medical friend Mr. Bush, had been
relieved. On Friday, March 1, he with some difficulty met his class, and
afterward said it was impressed on his mind he should never meet it more. On
the Saturday afternoon I called to inquire about his health, when he said,
with unusual fervor,
‘To patient faith the prize is sure; And all that to the end endure The
cross, shall wear the crown.’
His mind seemed fully occupied with the great and interesting realities of
eternity, and he had no greater pleasure than in meditating and talking of
the redeeming love of God. On the Lord’s day morning, March 10, before I
went to the chapel I called to see him and found he had slept most of the
night; from this we flattered ourselves the complaint had taken a favorable
turn, and were in hopes of his recovery. But when the doctor called he said
the disease was fast approaching to a crisis, and it was impossible for him
to recover. Upon this information Mr. Shadford broke out into a rapture, and
exclaimed, ‘Glory be to God!’ Upon the subject of his acceptance with God,
and assurance of eternal glory, he had not the shadow of a doubt. While he
lay in view of an eternal world, and was asked if all was clear before him,
he replied, ‘I bless God, it is;’ and added, ‘Victory! victory! through the
blood of the Lamb!’ When Mrs. Shadford was sitting by him, he repeated,
‘What surprise! what surprise!’ I suppose he was reflecting upon his
deliverance from a corruptible body, and his entrance into the presence of
his God and Saviour, where every scene surpasses all imagination, and the
boldest fancy returns wearied and unsatisfied in its loftiest flights.
Two friends, who were anxious for his recovery, called upon him, and when
they inquired how he was, he replied, ‘I am going to my Father’s house, and
find religion to be an angel in death.’ A pious lady, in the course of the
day, was particularly desirous of seeing him, and she asked him to pray for
her: he inquired, ‘What shall I pray for?’ She said, ‘That I may meet you in
heaven, to cast my blood-bought crown at the feet of my Redeemer:’ he said,
with great energy, ‘The prize is sure.’ His pious sayings were numerous, and
will long live in the recollection of many; but a collection of them all
would swell this article beyond due limits. His last words were, ‘I’ll
praise, I’ll praise, I’ll praise;’ and a little after he fell asleep in
Jesus, on March 11,1816, in the 78th year of his age.”
The following remarks upon his character are as just as they are true:
“For nearly fifty-four years Mr. Shadford had enjoyed a sense of the divine
favor. His conduct and conversation sufficiently evinced the truth of his
profession. For many years he had professed to enjoy that perfect love which
excludes all slavish fear; and if Christian tempers and a holy walk are
proofs of it, his claims were legitimate. Maintaining an humble dependence
upon the merits of the Redeemer, he steered clear of both Pharisaism and
Antinomianism: his faith worked by love. Truly happy himself, there was
nothing forbidding in his countenance, sour in his manners, or severe in his
observations. His company was always agreeable, and his conversation
profitable. If there was any thing stern in his behavior, it was assumed, to
silence calumniators and religious gossips. In short, he was a man of
prayer, and a man of God.
“His abilities as a preacher were not above mediocrity; yet he was a very
useful laborer in the vineyard of the Lord. In illustrating the doctrines of
the gospel he was simple, plain, and clear. His discourses, though not
labored, were methodical, full of Scriptural phraseology, delivered with
pathos, and accompanied with the blessing of God. He did not perplex his
hearers with abstruse reasoning and metaphysical distinctions, but aimed to
feed them with the bread of life; and instead of sending them to a
dictionary for an explanation of a difficult word, he pointed them to the
Lamb of God which taketh away the sin of the world.
“Mr. Shadford was free and generous. His little annual income, managed with
a strict regard to economy, supplied his wants, and left a portion for the
poor and needy. In visiting the sick, while he assisted them by his prayers
and advice, he cheerfully administered to their wants. He spent no idle time
in needless visits or unmeaning chit-chat; and though many of his kind
friends in Frome would have considered it a high favor if he could have been
prevailed upon to partake of their bounty, yet he always declined it, except
once a week, at the hospitable table of his generous friend Mr. Blunt, where
he generally met the preachers with some part of their families. He loved
his brethren in the ministry; and, like an old Soldier who had survived many
a campaign, he felt a plea-sure in retracing the work of God, in which he
had been engaged for more than half a century. He claimed it as a right, and
deemed it a privilege, to have the preachers to take tea with him every
Saturday afternoon. There was nothing sordid in his disposition, and, as far
as I could ever observe, covetousness formed no part of his character. He
considered the rule of his Saviour as having a peculiar claim upon his
attention: ‘Lay up for yourselves treasure in heaven.’
“His patience and resignation to the will of God were such, that he has left
few superiors in those passive graces. Some years since he lost his
eyesight, and continued in this state of affliction for several years; but
instead of murmuring at this dispensation of Providence, he bore it with
Christian fortitude. This did not altogether prevent his usefulness; for
though the sphere of his action was circumscribed by it, he could still pray
with the afflicted, converse with the pious, and meet several classes in the
week. In this state he was advised to submit to an operation for the
recovery of his sight. The trial proved successful; and when the surgeon
said, ‘Sir, now you will have the pleasure of seeing to use your knife and
fork,’ Mr. Shadford feelingly replied, ‘Doctor, I shall have a greater
pleasure; that of seeing to read my Bible.’ This luxury he enjoyed; for when
he was permitted to use his eyesight, the first thing he did was to read the
word of life for three hours, reading and weeping with inexpressible joy.
During the whole of his last short illness he betrayed no symptoms of
uneasiness, but cheerfully submitted to the will of God. Through the last
few years of his life he glided smoothly down the stream of time. The
assiduous attention of Mrs. Shadford to all his wants, her sympathy in the
moments of his pain, and unwearied attempts, either to prevent his
sufferings or lessen their force, greatly tended to soften them down. She
has lost a pious and an affectionate husband, and the Methodist Society in
Frome one of its best members.”
Numbers in the Church: Whites This Year: 181,442; Last Year: 171,931;
Increase: 9,511 — Colored This Year: 43,411; Last Year: 42,302; Increase:
1,107 — Total This Year: 224,853; Last Year: 214,235 — Increase: 10,618 —
Preachers This Year: 716; Last Year: 695; Increase: 21.
This year marks a favorable epoch in the history of our Church, by the
recommencement of the Methodist Magazine, the first number of which was
published by J. Soule and T. Mason, in January, 1818. As has already been
remarked, the General Conference of 1812 ordered the resumption of this
work, but the order was never executed. The order was renewed in 1816, yet
from some cause it was not recommenced until this year. Its appearance, even
at this late period, was hailed, by the friends of literature and religion,
as the harbinger of brighter days to our Zion, as it promised to become a
medium of information and instruction to our people generally, and a
permanent record of those facts and incidents which might throw light upon
our history in a future day.
As the issuing of this work was entering on an untrodden path by those who
were to guide its course and watch over its destinies, it is no wonder that
its editor, the Rev. Joshua Soule, felt some anxiety for its success, and a
trembling sense of the responsibilities he was about to assume. These he
expressed, in the preface to the first number, in the following language:
—
“In publishing this periodical, the editors feel all those sensibilities
which arise from a conviction that its merits are to be tested under the
inspection of an enlightened community. The care and labor inseparable from
the agency of the Book Concern forbid our devoting as much time and
application to the selection and arrangement of materials for publication in
the Magazine as its nature and importance demand. But notwithstanding these
embarrassments exist, we trust the work will be found both useful and
entertaining to the real friends of Zion.”
The design of the work, and the manner in which it was proposed to carry it
into execution, were thus announced: —
“The great design of this publication is to circulate religious knowledge, a
design which embraces the highest interests of rational existence, as the
sum of individual and social happiness increases in a scale of proportion
with the increase of spiritual light and information.
“In the execution of this design the strictest care will be taken to guard
the purity and simplicity of the doctrines of the gospel against the
innovations of superstition on the one hand, and of false philosophy on the
other.
“In admitting controversial subjects into this work, the heat of party zeal
and personal crimination will be carefully avoided.”
As before said, the appearance of this work gave great satisfaction to the
most enlightened and intelligent friends of our communion, and hence a
commendable zeal was exemplified in procuring subscribers, that it might
have as wide a circulation as possible among the people of our charge; and I
believe that not less than ten thousand were procured the first year, though
its circulation in subsequent years did not answer the expectations raised
by this promising commencement.
An effort was made last year to resuscitate the cause of education among us.
Dr. Samuel K. Jennings, aided by several benevolent and public spirited
individuals in the city of Baltimore, laid the foundation of a literary
institution, denominated the Asbury College; and it into operation under
apparently favorable auspices, an account of which was published in the
March number of the Methodist Magazine for this year. With this account,
however, the friends of education, who estimated things as they are, were
not much gratified, as it seemed to promise more than could be rationally
expected, and was rather calculated to blazon forth the attainments of the
professors than to enlighten the public by a sober statement of facts.
It continued for a short time, and then, greatly to the disappointment and
mortification of its friends, went down as suddenly as it had come up, and
Asbury College lives only in the recollection of those who rejoiced over its
rise and mourned over its fall — a fatality which had hitherto attended all
attempts to establish literary institutions among us.
This year was distinguished by some powerful revivals of religion. In the
city of Baltimore the Rev. Stephen G. Roszel gives an account of one of the
most extensive and encouraging revivals ever beheld in that city. It was
preceded by observing days of fasting and prayer, and began at Fell’s Point,
whence it spread throughout the entire city, in the progress of which nearly
one thousand souls were brought into church fellowship. The subjects of this
great work were from twelve to eighty and even ninety years of age, many of
whom were heads of families, of respectable standing and influence in
society, and others in the bloom of life, young men and maidens of promising
talents, who became pillars in the Church. The work entered the
penitentiary, and quite a number of the convicts became subjects of the
grace of life. Such was the impression made upon the public mind by this
powerful reformation, that even those who were not its immediate subjects
were awed into silent submission, being constrained to acknowledge the hand
of God.
In many other places also, in the bounds of the New York and New England
conferences, there were gracious outpourings of the Spirit of God, and great
was the rejoicing of happy believers over the conversion of penitent
sinners. Southold, on Long Island, and some circuits within the bounds of
the Kennebec district, in Maine, and other places which might be named, were
favored with manifestations of the power and grace of God in the awakening
and conversion of sinners.
In Upper Canada, particularly on the Augusta, Bay of Quinte, Hallowell, and
Niagara circuits, there was a great ingathering of souls into the fold of
Christ, among whom were several Roman Catholics, and eight persons who were
over sixty years of age.
This work commenced at an annual conference held at Elizabethtown in June,
1817, the first ever held in that province, and thence spread in a glorious
manner through the above-mentioned circuits, bowing the hearts of hundreds,
young and old, and in some instances whole families, to the yoke of Jesus
Christ. During the progress of this great work about one thousand souls were
brought from darkness to light, and added to the Church.
We have heretofore seen that camp meetings, by reason of the irregularities
which brought them into discredit, gradually declined in Kentucky, and were
indeed generally abandoned for several years, especially in the central part
of the state. Their usefulness, however, in other parts of the country,
induced some of the friends of the cause to make an effort to introduce them
again into the interior of Kentucky. The Rev. Le Roy Cole, who joined the
traveling ministry as early as 1777, had located and moved into Clarke
county, Ky.; but, being much devoted to the work of God, he had entered the
itinerancy, and was again zealously engaged in promoting revivals. This year
he appointed a camp meeting in the neighborhood of Cynthiana, in Harrison
county. For the first and second days every thing tended to discourage them
— the rain descended in torrents, and a company of rude young men came on
the ground, with bottles of whisky in their pockets, evidently determined on
mischief. The friends of religion, however, persevered in their work, and on
Saturday night there was a mighty display of the convincing power of God.
Those very young men, who came for sport, became much alarmed; some,
throwing away their whisky bottles, fell upon their knees in prayer, while
others ran into the woods, to escape, if possible, from their fears; but
even here their cries for mercy testified to the deep anguish of their
souls. This was the commencement of a great revival of religion in that part
of the country, which eventuated in the conversion of about four hundred
souls in Cynthiana and its vicinity, under the ministry of Absalom Hunt, Le
Roy Cole, and others, who assisted them in their work. From this the
reformation afterward spread its hallowing influence in various directions
through the country, and camp-meetings regained their lost character in that
part of Kentucky. It is, indeed, said, that during this great and good work
several traveling preachers were raised up, who have since distinguished
themselves for usefulness in the Church.
The general superintendency of the Church, as has been seen in the account
given of the General Conference of 1816, was now committed to three hands,
all of whom entered upon their work with commendable zeal and diligence,
traveling through the length and breadth of their charge, alternately
changing with each other, so that each could pass through his great circuit
at least once in four years. Bishop McKendree, however, enjoyed but a feeble
state of health, and could not, therefore, render that efficient service
which was desirable. But his colleagues were comparatively young and
vigorous, their labors incessant, and their services highly appreciated by
the Church generally.
Of the living it would be unseemly to speak in terms of fulsome flattery,
while of the dead they may be told without the fear of censure for either
praise or dispraise. Of Bishop McKendree we have already spoken, while
giving an account of his election to office. Bishop George was a man
singularly devoted to God, of great natural eloquence, and his preaching was
“in the demonstration of the Spirit and power;” and wherever he went he
diffused the spirit of piety and of Christian and ministerial zeal among
preachers and people. And it is enough to say that his colleague, Bishop
Roberts, gave equal evidence of his strong attachment to the cause he had
espoused, and general satisfaction to his brethren by the manner in which he
discharged his duties. In the hands of such men the government was
administered with fidelity, the conferences attended with punctuality, and
the union, peace, and prosperity of the Church generally secured and
promoted.
But though the health of Bishop McKendree was delicate, he was enabled to
move around among the churches, and to discharge a portion of the duties of
the superintendency. This year he traveled through the southern and western
states, extending his visits to Ohio, Illinois, Indiana, Mississippi, and
Missouri, in which he passed through several tribes of Indians. Though his
bodily infirmities were such that his friends had to assist him in mounting
and dismounting his horse, yet his zeal for God and perishing souls impelled
him forward, and enabled him to triumph over all the difficulties of his
journey, and to perform, with such assistance as he could procure, the
duties of his office. Such, however, was his feebleness when he came to the
Tennessee conference, that he had to be taken from his bed and supported by
two preachers while he performed the ordination services, which he did on
the camp ground where the exercises were held on the sabbath. The rest of
his journey was pursued in a like state of feebleness and pain, and his
sufferings were heightened by his being obliged to lodge in the woods eight
or ten nights while passing through the Choctaw and Chickasaw nations of
Indians. In these labors he was borne up by a consciousness of the divine
approbation, and cheered by the good countenance and affectionate attentions
of his brethren and friends.
Fifty were located, seventeen returned supernumerary, thirty-eight
superannuated, and five, namely, William Patridge, Anthony Senter, Henry
Padgett, Hezekiah Harryman, and Gad Smith, had died in peace. A strong
testimony in favor of all these is left on record; but the last mentioned,
Gad Smith, was one of the most devoted, diligence, and useful young
ministers I ever knew. His race was short, but it was attended with most
evident marks of the divine favor.
Numbers in the Church: Whites This Year: 190,447; Last Year: 181,442;
Increase: 9,035 — Colored This Year: 39,150; Last Year: 43,411; Decrease:
4,261 — Total This Year: 229,627; Last Year: 224,853 — Increase: 4,774 —
Preachers This Year: 748; Last Year: 716; Increase: 32.
The reader will perceive that while there was an increase of white members
amounting to 9,035, there was a decrease of 4,261 of the colored members,
reducing the actual increase to 4,774.
This diminution in the number of colored communicants was owing to the
influence of the Allenite secession, before mentioned, which had now spread
into the city of New York and some other places, exciting quite a spirit of
dissatisfaction in the minds of many of this class of our membership.
Indeed, a desire to become independent of the white preachers had manifested
itself for some time among a portion of our colored congregations, not
because they were oppressed, — for our services had been rendered mostly
gratuitous, the entire colored congregation in the city of New York not
paying more, at any time, than two hundred dollars a year for the support of
the ministry, — but chiefly from a disposition to manage their own affairs
in their own way, without check or control from their white brethren,
pleading that they had piety and talent among themselves sufficient to guide
them in their counsels, to supply their pulpits, and to exercise the
discipline of the Church. It is not known, however, that they departed in
any degree from the, doctrines which they had received, or from the General
Rules of the United Societies. In this respect, therefore, they remained
Methodists still, while they declared themselves independent in regard to a
general control over their societies and church property.
1819
This year was distinguished for the origin and commencement of the
Missionary society of the Methodist Episcopal Church.
It is true that Methodism had been justly considered missionary in its
character from its beginning. Among all modern missionaries, John Wesley was
the greatest, the most evangelical, laborious, and successful. The method
which he adopted and pursued to the end of his most useful life included in
it all the elements of a missionary society, missionary plans, and
operations. And the manner in which our Church was organized in this country
partook of the like missionary character. The first Wesleyan ministers who
came to this country were missionaries, in the proper sense of that word;
and it was by carrying out the spirit and plans which they adopted,
itinerating as extensively as possible through the country, that the gospel
took such a rapid spread through the instrumentality of their successors.
Yet, on the increase of our work, bringing the circuits, districts, and
conferences into a more regular and compact order, it was found that it was
losing somewhat of its missionary character, and therefore needed, that it
might take a still wider range of usefulness, something by which a more
expansive field of labor might be occupied. This could be done only by
grafting upon the original stock the branch of a missionary society, subject
to such regulations as should bring it strictly within the control of the
general superintendency.
It was found also that there were many parts of our country, both in the old
and new settlements, where the people were either too poor or too
indifferent about their eternal interests to grant any thing like a
competent support to those who might be sent to preach the gospel to them.
With these difficulties we had long contended, and many of our preachers had
suffered all sorts of hardships in conveying to the people in these
circumstances the glad tidings of salvation. But as they had succeeded in
raising up societies, many of which had become comparatively wealthy, it was
thought to be nothing more than a duty which the Church owed to God and to
mankind, that its members should contribute a portion of their earthly
substance to aid in supplying the spiritual wants of those destitute places.
Under these impressions it was concluded that if a united and systematic
plan could be devised to call forth the ability and liberality of the
Church, that amount of human suffering arising from pecuniary embarrassments
might be greatly diminished, the gospel be more extensively spread among the
poor and the destitute, and those men of God who were willing to devote
their energies to this noble enterprise be relieved from the anxieties
arising from present or prospective want and suffering. These thoughts had
long occupied the minds of some of the most enlightened and warm-hearted
ministers and members of our Church.
This subject accordingly became the topic of conversation among several
individuals in the city of New York in the beginning of this year, some for
and some against the measure. At length, at a meeting of preacher’s
stationed in New York, and the book agents, the Rev. Laban Clark presented a
resolution in favor of forming a Bible and missionary society of the
Methodist Episcopal Church. At this time the following preachers were
present, namely, Freeborn Garrettson, Joshua Soule, Samuel Merwin, Nathan
Bangs, Laban Clark, Thomas Mason, Seth Crowell, Samuel Howe, and Thomas
Thorp. After a free interchange of thoughts on the subject the resolution
was adopted, and Freeborn Garrettson, Laban Clark, and Nathan Bangs were
appointed a committee to prepare a constitution to be submitted at a
subsequent meeting of the above-mentioned preachers. This committee, on
coming together, agreed that each member should draft a constitution, and at
a subsequent meeting the one should be adopted which might appear the most
suitable. On comparing these drafts, the one prepared by the present writer
was preferred, and at a full meeting of the preachers before mentioned,
after undergoing some verbal alterations, was unanimously concurred in, and
ordered to be submitted to a public meeting of all the members and friends
of the Church who might choose to attend the call, in the Forsyth Street
church, on the evening of April 5, 1819. This was accordingly done, when
Nathan Bangs was called to the chair. Addresses were delivered by the Chair,
by Freeborn Garrettson, Joshua Soule, and some others, when, on motion of
Joshua Soule, seconded by Freeborn Garrettson, the constitution which had
been prepared was adopted. It is as follows: —
CONSTITUTION
Article I. This association shall be denominated The Missionary and Bible
Society of The Methodist Episcopal Church in America; the object of which
is, to supply the destitute with Bibles gratuitously, to afford a cheap
supply to those who may have the means of purchasing, and to enable the
several annual conferences more effectually to extend their missionary
labors throughout the United States and elsewhere.
Article II. The business of this society shall be conducted by a president,
thirteen vice presidents, clerk, recording and corresponding secretary,
treasurer, and thirty-two managers, all of whom shall be members of the
Methodist Episcopal Church. The president, first two vice presidents, clerk,
secretaries, treasurer, and the thirty-two managers, shall be elected by the
society annually; and each annual conference shall have the privilege of
appointing one vice president from its own body.
Article III. Fifteen members at all meetings of the board of managers, and
thirty at all meetings of the society, shall be a quorum.
Article IV. The board shall have authority to make by-laws for regulating
its own proceedings, fill up vacancies that may occur during the year, and
shall present a statement of its transactions and funds to the society at
its annual meeting; and also lay before the General Conference a report of
its transactions for the four preceding years, and state of its funds.
Article V. Ordained ministers of the Methodist Episcopal Church, whether
traveling or local, being members of the society, shall be ex officio
members of the board of managers, and be entitled to vote in all meetings of
the board.
Article VI Auxiliary societies, embracing the same objects, shall be
supplied with Bibles and Testaments at cost, provided such societies shall
agree, after supplying their own districts with Bibles, to place their
surplus moneys at the disposal of this society.
Article VII. Each subscriber paying two dollars annually shall be a member;
and the payment of twenty dollars at one time shall constitute a member for
life.
Article VIII. Each member shall be entitled, under the direction of the
board of managers, to purchase Bibles and Testaments at the society’s
prices, which shall be as low as possible.
Article IX. The annual meeting of the society shall be held on the third
Monday in April.
Article X. The president, vice presidents, clerk, secretaries, and
treasurer, for the time being, shall be ex officio members of the board of
managers.
Article XI. At all meetings of the society and of the board, the president,
or, in his absence, the vice president first on the list then present, and
in the absence of all the vice presidents, such member as shall be appointed
by the meeting for that purpose, shall preside.
Article XII. The minutes of each meeting shall be signed by the chairman.
Article XIII. This constitution shall be submitted to the next General
Conference, and, if the objects of the society be approved by them, they
shall have authority to insert such article or articles as they may judge
proper, for the purpose of establishing the society wherever the Book
Concern may be located; and also for the equitable and equal application of
its funds for the accomplishment of the objects herein expressed, and for
the purpose of depositing its funds with the agents of the Book Concern, and
of having their aid in printing, purchasing, and distributing Bibles and
Testaments: Provided always, That the revenue of the society shall never be
used or appropriated otherwise than for the printing, purchasing, and
distributing Bibles and Testaments under the direction of the managers; and
for the support of missionaries who may act under the direction of the
bishops and conferences of the Methodist Episcopal Church.
Article XIV. This constitution, being submitted and approved according to
the provisions of the preceding article, shall not be altered but by the
General Conference, on the recommendation of the board of managers.”
After receiving subscribers to the constitution, the following officers and
managers were elected: —
“Rev. William McKendree, President. Enoch George, 1st Vice President. Robert
R. Roberts, 2d Vice President. N. Bangs, New York conference, 3d
Vice-President. Mr. Francis Hall, Cler. Daniel Ayres, Recording Secretary.
Rev. Thomas Mason, Corresponding Secretary. Joshua Soule, Treasurer.
“Managers. — Joseph Smith, Robert Mathison, Joseph Sandford, George Suckley,
Samuel L. Waldo, Stephen Dando, Samuel B. Harper, Lancaster S. Burling,
William Duval, Paul Hick, John Westfield, Thomas Roby, Benjamin Disbrow,
James B. Gascoigne, William A. Mercein, Philip I. Arcularius, James B.
Oakley, George Caines, Dr. Seaman, Dr. Gregory, John Boyd, M. H. Smith,
Nathaniel Jarvis, Robert Snow, Andrew Mercein, Joseph Moser, John Paradise,
William Myers, William B. Skidmore, Nicholas Schureman, James Woods, Abraham
Paul.”
Having thus formed the society, and created a board of officers and
managers, the next question was, how we might best enlist the feelings and
engage the co-operation of our brethren and friends generally in this
important cause. To do this the more effectually, at the first meeting of
the managers the following address and circular, prepared by the author, who
had been appointed for that purpose, were adopted, and ordered to be printed
and circulated, both in pamphlet form and in the Methodist Magazine.
ADDRESS
Of the Missionary and Bible Society of the Methodist Episcopal Church in
America
At a time when the Christian world is alive to every sentiment of humanity,
and awake to the temporal and spiritual wants of men, every effort directed
to the accomplishment of the grand climax of human felicity will, by the
philanthropic mind, be viewed with pleasure and delight.
“It is the peculiar office of Christianity to inspire in the breasts of its
votaries an ardent desire for the happiness of man. Expanding the soul with
the purest benevolence, wherever its influence is felt it expels that
selfishness which is fed and strengthened by avarice. And this divine
principle, occupying the heart, prompts its possessor to the selection of
the most suitable means to accomplish the object of his desire. Ever active,
and directing his activity to exalt the glory of God, and to effect the
present and future happiness of man, whenever suitable means are presented
they are applied with assiduity, and with certain hope of success.
“Such, we trust, are the objects of the patrons of this society. Beholding
with pleasure the extensive diffusion of Scriptural knowledge, through the
medium of missionary, Bible, and tract societies, and believing that more
efficient means to extend the Redeemer’s kingdom were within their power,
the members of the Missionary and Bible Society of the Methodist Episcopal
Church in America have agreed to unite their strength for the purpose of
contributing their mite toward sending the messengers of peace to gather in
the lost sheep of the house of Israel.
“In presenting their institution to their brethren and to the Christian
public, they deem it expedient to explain, in a few words, their ultimate
design: — it is, as expressed in the first article of the constitution, To
enable the several annual conferences more effectually to extend their
missionary labors throughout the United States and elsewhere; to afford a
cheap supply of Bibles and Testaments to those who may have the means of
purchasing; and to supply the destitute gratis.
“The primary intention, therefore, of this institution is an extended
operation of the great missionary system, the success of which has been
witnessed among us for so many years; and the Bible is only so far
associated with it as to be made subservient to the main design. That this
ought to be the leading design of every association which has for its final
object the diffusion of Christianity, will appear evident to those who
consider, that it has been the invariable method of God to bring mankind to
the knowledge of the truth by means of a living ministry. The Bible is the
infallible judge to which the living messenger appeals for the correctness
of his message; but it is the word of truth, addressed by the ambassador of
Christ to the understandings and consciences of men, that generally lays
open the nakedness of the human heart, and brings the guilty sinner to Jesus
Christ. Send, therefore, the living messenger of God, with the Bible in his
hands, and let that finally decide the controversy between the sinner and
the truths delivered. This method, we believe, will be the most effectual to
convey the glad tidings of salvation to those who are perishing for lack of
knowledge.
Moreover, as it is the design of this society to extend itself, if possible,
by means of auxiliary societies, throughout the United States, and to engage
especially the co-operation of all the annual conferences, provision is made
in the constitution for the formation of auxiliary societies, and a circular
addressed to them on the subject; and as none are so competent to take an
impartial and comprehensive view of the various parts of our extensive
continent as the General Conference, in which is concentrated the episcopal
authority and the general oversight of the whole Church; and as it would, in
our opinion, very much facilitate the operations, and greatly contribute to
accomplish the benevolent objects of the society, to unite in some measure
its counsels and operations with the book agency; we have provided for the
attainment of these objects, by ceding to the General Conference a power of
inserting such articles for these purposes as they may judge proper, as well
as for the equitable apportionment of the funds of the society among the
several annual conferences. As our ultimate object is the general good of
mankind, by the extensive diffusion of experimental and practice godliness,
we are principally solicitous to raise an adequate supply for such men of
God as may volunteer their services in the cause of Christ, leaving to the
episcopacy the selection of the men, as well as the place of their
destination. We take the liberty of observing, however, that our views are
not restricted to our own nation or color; we hope the aborigines of our
country, the Spaniards of South America, the French of Louisiana and Canada,
and every other people who are destitute of the invaluable blessings of the
gospel, as far as our means may admit, will be comprehended in the field of
the labors of our zealous missionaries. To accomplish so great and so
glorious an object, time, union, liberality, patience, and perseverance are
all necessary. And we hope to exhibit, in our future exertions, evidence of
our zeal in providing pecuniary aid to the extent of our power, and in our
fervent prayers and earnest wishes for the success of our institution.
“With an object of such magnitude and importance before us, we think we
cannot appeal in vain to the liberality of our brethren and friends for
their hearty cooperation.
“When we review our ministry from the commencement of our existence as a
separate communion, and mark its successful progress, we are constrained to
say, What hath God wrought!
“Contending with numerous impediments, they have persevered with great
success in extending the triumphs of the cross among mankind. We ourselves
are, we humbly trust, the trophies of this ministry. By the blessing of God
upon their labors, it was this same ministry, crossing the ‘watery world’ in
the character of missionaries, that gave the first impetus to that mighty
exertion in the Christian cause, by which the present generation in this
western world is distinguished. And shall we be wanting in our efforts to
send this ‘gospel of the kingdom’ to our fellow-men, millions of whom are
yet dwelling in darkness and in the shadow of death?
“Arise, brethren, in the majesty of your strength: in the name of Immanuel,
God with us, go forward: concentrate your force in this society; and, by a
united exertion, help to people the regions of perennial happiness, by
contributing to send the word of life to the destitute inhabitants of our
fallen world. What heart can remain unmoved, what hand unemployed, when
called to action in a cause so important, so interesting, so sacred! Let but
the friends of Zion give half as much for the support of missionaries, and
for the distribution of the word of life, as the intemperate do to gratify
and pamper their appetites, and there shall be no lack. “Although the
constitution which accompanies this address requires the payment of two
dollars annually to constitute a member, and the payment of twenty dollars
at one time to constitute a member for life, yet this does not exclude
donations to any amount, great or small. Remember, the mite of the poor
widow was not only accepted, but her liberality was highly applauded by her
Lord, because she put in all her living. ‘It is accepted according to what a
man hath, and not according to what he hath not.’ And if every one will
become a cheerful giver, ‘according to the ability which God giveth,’ we
shall soon witness the rising glory of the Church; ‘the solitary places
shall be glad for them’ — the messengers of Zion — ‘and the wilderness shall
blossom as the rose;’ the pagan nations, which inhabit the wilds of America,
and the desolate inhabitants of our new states and territories, shall hail
the effects of your bounty; — nations unborn shall rise up and call you
blessed. Let, then, all hearts be warm, and all hands active, until the
‘ends of the earth see the salvation of our God.’”
CIRCULAR
“The managers of the Missionary and Bible Society of the Methodist Episcopal
Church in America beg leave to present to the several annual conferences,
and through them to the members of our Church generally, a copy of their
address and constitution, with an earnest solicitation that efficient means
may be adopted to establish societies auxiliary to this.
“Having long been convinced of the necessity of some institution, by which
pecuniary aid could be afforded to enable the conferences to carry on their
missionary labors on a more extended plan, the object of their desire is at
length so far accomplished in the formation of this society, the real and
professed object of which is, to extend the influence of divine truth, by
means of those missionaries who may, from time to time, be approved and
employed by the bishops and conferences for that purpose.
“You are referred to the preceding address for more particular information
of our views, and the reasons for some of the articles of the constitution.
Any amendments which may be suggested by either of the annual conferences
can be forwarded to the managers, and, if deemed expedient, the General
Conference, agreeably to the provisions of the last article of the
constitution, can adopt them.
“You are likewise presented with the draught of a constitution deemed
suitable for auxiliary societies, leaving it to you to make such alterations
as local circumstances may seem to require. This is done with a view to
produce as much uniformity in the operations of the various auxiliaries as
circumstances will admit.
“The managers beg leave to suggest the propriety of forming one society only
auxiliary to this, in each conference, to be located in the most populous
town or city within the bounds of the conference, such as Philadelphia,
Baltimore, Charleston, Boston, &c., &c., and that the other societies which
may be formed within the limits of each conference become branches of that.
This method, it is thought, will greatly facilitate the operations of the
society, and produce greater energy in the execution of its benevolent
designs, than it would to make every subordinate society immediately
auxiliary to the parent society. And if the several annual conferences unite
their counsels, and recommend the subject to the people of their charge,
with practical zeal and energy, it is believed that auxiliary and branch
societies may be established in every City and circuit throughout our
extensive work.
“According to a recent report of the ‘General Wesleyan Methodist Missionary
Society,’ now in successful operation in England, our brethren in Europe,
during the last year, have raised upward of eighty thousand dollars for the
support of domestic and foreign missionaries! Through this generous
pecuniary aid they now employ one hundred and three missionaries. How much,
therefore, may we do, if efficient means are used to combine our strength!
“The object contemplated by this society, the managers think, is of
sufficient importance and utility to recommend itself to every considerate
and pious mind; and therefore they need say no more, than to add their
prayers, and request yours, that we may all be guided by the wisdom that
cometh from above in all our attempts to promote peace on earth and
good-will among men.
“Signed by order of the board of managers, N. Bangs, Chairman. New York,
April 21, 1819.
“P.S. As soon as any auxiliary society is formed, it is requested that
official notice thereof be forwarded to our corresponding secretary, Rev.
Thomas Mason, No. 41 John Street, New York.”
Soon after the society was thus organized, our plans and proceedings were
submitted to the Baltimore conference by the Rev. Joshua Soule; and it was
no small encouragement to be assured that the brethren of that conference
most heartily approved of our objects, and passed spirited resolutions to
carry our plans into effect. The Virginia, New York, and New England
conferences passed similar resolutions, recommending the society to the
patronage and support of the people of their charge.
The first auxiliary society was the Female Missionary Society of New York,
which was organized in July, 1819. Then followed the Young Men’s of New
York, Courtlandt, Stamford, Genesee conference, the Domestic Missionary
Society of Boston, and Columbia, of South Carolina, all which became
auxiliary in the course of the year. These movements were sources of much
comfort, and greatly encouraged the officers and managers to persevere in
the work they had so happily begun.
Soon after our organization a letter was addressed, by order of the
managers, to Bishop McKendree, stating to him the plan and objects of the
society, and requesting his opinion respecting the practicability and the
most suitable means of sending the gospel to the French of Louisiana, and to
the destitute inhabitants of Florida. The following is an extract from the
bishop’s answer
“Your plan meets my views of preaching the gospel to every creature better
than any one I have yet seen.
1. Because that body of missionaries whom you intend to employ have
mutually agreed to renounce ease and worldly interest, and devote their
time, their talents, and their labors. They know no geographical
boundaries; but, like the gospel which they preach, embrace the poor as
well as the rich of every nation and condition of men; and in order to
perpetuate the blessings of the gospel to all classes of men, they
voluntarily subject themselves to a system of rules and regulations
calculated to promote so desirable an end, and labor for the reformation
and happiness of mankind, which is the ultimate design of the gospel.
2. It promises that pecuniary aid, for want of which we have had the
mortification of seeing many well-devised plans frustrated, and many
hopeful prospects fade away.
“You are sufficiently acquainted with the state of things in Canada,
Florida, the state of Louisiana, and the Missouri territory form our western
frontiers, and furnish a large field for missionary enterprise. In these
bounds there are many French, some of them friendly to our views of
religion. Believing that it would be productive of much good, we have long
wished for, and frequently endeavored to procure, ministers who would be
itinerant ministers indeed, to send to our western frontiers to preach to
their inhabitants in French; but we have been hitherto disappointed.”
About the same time that this society was established in the city of New
York, the Missionary Society of the Methodist Episcopal Church within the
bounds of the Philadelphia conference was formed; and though it has never
thought it best to become auxiliary, it has pursued the even tenor of its
way from that time to this, appropriating its funds for the promotion of the
same benevolent objects, and has done much in furtherance of the cause of
missions.
While these efforts were making to enlarge the sphere of our operations by
means of missionary institutions and labors, the work in general, on the
circuits and stations, was in a state of prosperity, as may be seen by
reference to the number of Church members. In the Scioto and Ohio districts,
in Chillicothe, Ohio, and in Schenectady, New York, and some other places,
there were encouraging revivals of religion. There was, however, a very
considerable secession among the colored people in the city of New York.
We have already seen that the secession of Allen and his party created much
uneasiness in the minds of the colored members of our Church, both in
Philadelphia and New York, and that quite a number, particularly in the
other city, were induced to join the disaffected party. Allen had succeeded
also in establishing a small congregation in the city of New York, over
which he had ordained a preacher by the name of Miller, [4] who had been for
several years a local preacher in our Church.
There were in this city, altogether; about one thousand colored people
attached to our Church, among whom were several local preachers of piety and
talent. These had heretofore been under the pastoral oversight of a white
elder, stationed by the bishop, who administered to them the ordinances,
exercised discipline, held love-feasts, and generally preached to them once
every sabbath-the other appointments being filled by their own local
preachers. For this service the trustees of the white churches thought it no
more than just that the colored congregation should pay something toward the
support of the preacher who had charge of them. This became one source of
complaint, while others thought it was degrading to them to be in any way
dependent upon white men for the administration of the ordinances and the
government of the Church. Accordingly symptoms of dissatisfaction had shown
themselves for several years on these and collateral subjects; and though
various attempts had been made to remove their grounds of complaint, they
had proved unavailing; this year, therefore, they declared themselves
independent.
They did not, however, connect themselves with the Allenites. As they had
succeeded in building them a commodious house of worship in Church Street,
had several local preachers and some elders among themselves, and not having
full confidence in Allen and his partisans, they saw fit to organize
themselves into an independent body, called the African Methodist Episcopal
Church, under the government of elders of their own choosing, altering our
Discipline so far as to make it conform to their peculiar organization,
electing annually one of their elders as a general superintendent, without,
however, setting him apart to that office by prayer and imposition of hands.
With these exceptions, it is believed that they retain the doctrines and
discipline of the Church they have left, having their annual and quarterly
conferences, class meeting, love-feasts, and sacramental services, as
provided for in our Discipline.
One principal reason assigned by themselves for this separate organization
was, that colored preachers were not recognized by our conferences as
traveling preachers; and, therefore, however much a local preacher might
labor in word and doctrine for the benefit of his colored brethren, he could
neither exercise the functions of pastor in the governmental department, nor
receive a pecuniary support for his services. To remedy this inconvenience,
and remove the disability under which they labored in this respect, they
withdrew from our pastoral oversight, established a conference of their own,
and commenced the itinerant mode of preaching the gospel.
By this secession we lost fourteen colored local preachers, and nine hundred
and twenty-nine private members, including class leaders, exhorters, and
stewards. But though they thus “went out from us,” they have never, I
believe, manifested any rancorous or bitter spirit toward their old friends,
but have cultivated a feeling of friendship and brotherly affection; and
there is reason to believe that, though they may not have prospered in the
same ratio in which they did before their separation, they have retained
their piety and zeal, and have managed their affairs in an orderly manner.
It is now (1839) twenty years since the secession took place, and the degree
of their prosperity may be estimated from the following statement of their
number of circuits and stations, preachers and members, taken from their
minutes for 1839.
Circuits 21; preachers 32; members 2,608. These circuits and stations are
found in the states of New Jersey, New York, Connecticut, Rhode Island, and
Massachusetts. In the City of New York, where the secession originated, they
have a membership of 1,325, making an increase of 396 in twenty years, which
is by no means in a ratio with their increase while they remained under the
care of their white brethren. In the city of Boston, however, their success
has been greater in proportion. In 1819 they had only 33; but now, in 1839,
they have 126.
They will not allow any slaveholder to become or remain a member of their
church.
As the Methodist Episcopal Church never derived any temporal emolument from
them, so we have sustained no other damage by the secession than what may
arise from missing the opportunity of doing them all the good in our power
as their pastors. And if a desire for independence on their part has
deprived us of this opportunity, having done what we could as Christian
ministers to prevent the rupture, I trust we shall be absolved from all
blame, be the consequences what they may. We cannot do otherwise than wish
them all spiritual and temporal blessings in Christ Jesus. Though formally
separated from us in name, we still love them as our spiritual children, and
stand ready to aid them, as far as we may, in extending the Redeemer’s
kingdom among men.
Forty-seven preachers located this year, fifteen were returned
supernumerary, thirty-six superannuated, two were expelled, and nine had
finished their work and gone to their reward. These latter were, Fletcher
Harris, Thomas Lucas, Joseph Stone, John Wesley Bond, Joseph Totten, Daniel
Moore, Thomas Thorp, Stephen Jacob, Jason Walker.
Joseph Totten had long been a faithful laborer in his Lord’s vineyard,
having entered the traveling ministry in 1792, and continued steadfast in
his work until death signed his release.
Thomas Thorp was young in the ministry, but was a man of precocious genius,
possessing a remarkable aptitude for the acquirement of knowledge, and for
imparting it to others.
John Wesley Bond was for several years the traveling companion of Bishop
Asbury during the close of his days, and attended him with the fidelity and
affection of a son, was with him in his last sickness and death, watching
his parting breath, while the bishop leaned his dying head upon his arm. Of
his excellent spirit, his integrity, and faithful services, particularly
toward him as his traveling companion, Bishop Asbury bears an ample
testimony. He ended his days in peace and triumph.
The others enumerated were faithful in their calling and happy in their
death.
Numbers in the Church: Whites This Year:201,750; Last Year: 190,477;
Increase: 11,273 — Colored This Year: 39,174; Last Year: 39,150; Increase:
24 — Total This Year: 240,924; Last Year: 229,627 — Increase: 11,297 —
Preachers This Year: 812; Last Year: 748; Increase: 64.
The secession of the colored people in the city of New York, amounting to
about nine hundred, accounts for the small increase of that class to the
membership; while the general increase shows the happy results of the work
among the white population.
1820
Previously to the session of the General Conference, May 1 of this year, the
Ohio, Missouri, Tennessee, Mississippi, South Carolina, Virginia, Baltimore,
and Philadelphia Conferences held their sessions and elected their delegates
— the New York, New England, and Genesee conferences, having held theirs
after the session of the General Conference, elected their delegates the
year before.
The reports from various parts of the work this year were highly favorable,
the increase to the membership being nearly twenty thousand. The
establishment of the Tract and Missionary Societies, and the publication of
the Methodist Magazine, added a fresh stimulant to preachers and people, and
tended much to enlarge the field of labor, as well as to encourage the
hearts of those who were panting for the salvation of the world.
But, before giving a detailed account of these things, we shall notice the
doings of the General Conference.
_________________________________________________________________
[4] He afterward left the Allenites and Connected himself with the African
Methodist Episcopal Church, and is now an elder among them.
_________________________________________________________________
CHAPTER 5
The General Conference of 1820
This conference assembled in the city of Baltimore, May 1, 1820, and was
composed of the following delegates: —
New York Conference: Nathan Bangs, Samuel Draper, Freeborn Garrettson,
Samuel Merwin, Daniel Ostrander, Phineas Rice, Marvin Richardson, Peter P.
Sandford, Eben Smith, Joshua Soule, Henry Stead, Ebenezer Washburn, Elijah
Woolsey.
New England Conference: Oliver Beal, Daniel Fillmore, Elijah Hedding, David
Kilbourn, Joseph A. Merrill, Timothy Merritt, Erastus Otis, George
Pickering, Main Ruter, Solomon Sias.
Genesee Conference: William Case, Israel Chamberlin, Abner Chase, Charles
Giles, Loring Grant, Marmaduke Pearce, Henry Ryan.
Ohio Conference: John Collins, Alexander Cummins, William Dixon, James B.
Finley, Walter Griffith, James Quinn, Jonathan Stamper, Jacob Young.
Missouri Conference: John Scripps, Samuel H. Thompson, Jesse Walker.
Mississippi Conference: Thomas Griffin, John Lane.
Tennessee Conference: William Adams, James Anley, Peter Cartwright, Jesse
Cunningham, Charles Holliday, Marcus Lindsey.
South Carolina Conference: James Andrew, Daniel Asbury, William Capers,
Samuel Dunwody, Samuel K. Hodges, William M. Kennedy, Lewis Myers, James
Norton, Joseph Travis.
Virginia Conference: Peyton Anderson, Edward Cannon, William Compton,
Matthew M. Dance, Ethelbert Drake, Daniel Hall, James Patterson, John
Weaver.
Baltimore Conference: Thomas Burch, John Emory, Lewis R. Fechtig, Joseph
Frye, Alfred Griffith, James McCann, Nelson Reed, Stephen G. Roszel, Beverly
Waugh.
Philadelphia Conference: James Bateman, Ezekiel Cooper, Joseph Lybrand,
Stephen Martindale, Lawrence McCombs, Andrew Monroe, Gerard Morgan, James
Ridgway, William Ryland, Solomon Sharpe, James Smith, Thomas Ware, Joshua
Wells, George Woolley.
Bishops McKendree, George, and Roberts were present, and the conference was
opened by Bishop McKendree by reading a portion of the word of God, singing,
and prayer; and he then informed the conference that, in consequence of ill
health, he should not he able to discharge the duties of the chair, but
should avail himself of every opportunity which his health might permit to
assist his colleagues in guiding the counsels of the conference. I regret
that I am not able to find a copy of the written address which he afterward
presented, containing recommendations of such subjects as he considered
worthy the attention of the conference. From the character and duties of the
committees, however, it appears that the address referred to the state of
the episcopacy, — the local preachers, — to the instruction of children — to
the condition of the slaves, — to the cause of missions — to the use of
spirituous liquors, — to the condition of our houses of worship, and to the
boundaries of the annual conferences — all which were referred to
appropriate committees.
Bishops George and Roberts, in a verbal communication, called the attention
of the conference to the state of things in Canada, and to the subject of
locating traveling preachers without their consent, which were referred to
committees.
The following is an extract from the report of the committee on the
episcopacy: —
After approving of the manner in which the bishops had discharged their
onerous duties during the past four years, the committee add —
“In relation to strengthening the episcopacy, they have regarded with deep
and affectionate concern the declining health and strength of our senior
superintendent. Worn down by long, extensive, and faithful labors in the
service of God and the Church, your committee feel a solicitude, which they
doubt not is equally felt by the conference, that every practicable
provision may be made for his relief and comfort, hoping that by a prudent
relaxation from labor for a time, the Church may yet be blessed with the
benefit of his very desirable services and counsel.”
Whereupon the following resolutions were submitted by the committee and
concurred in by the conference: —
1. That it is the wish and desire of this General Conference that Bishop
McKendree, during his afflictions and debility, should travel in such
directions, or remain in such places, as he may judge most conducive to
his own health and comfort, and that he be accordingly, at the close of
the conference, respectfully and affectionately requested so to do.
2. That, whenever Bishop McKendree shall think himself able, it is the
desire of this conference that he should continue, so far as his health
will permit, the exercise of his episcopal functions and superintending
care.
3. That the committee appointed by the last General Conference, to make
provision for the families of the bishops, are hereby continued, and
that the same committee be directed to take into consideration the
present state of Bishop McKendree’s health, and to provide for defraying
any extra expenses which, in their judgment, his afflictions may make
requisite.”
This affectionate regard of the conference for the bishop was a source of
great consolation to him, and counterbalanced, in some measure at least, the
mental anxieties he suffered at this conference, in consequence of the
conflicting opinions respecting the manner in which the presiding elders
should be appointed, and in what their duties should consist. But as all
these things, together with the election and resignation of another bishop,
have been fully detailed in vol. ii, page 330 [separate pages not
transcribed into the electronic text — DVM], I shall add nothing more in
reference to them here, only to say, that Bishop McKendree expressed his
high gratification for the respect and sympathy thus manifested toward him
by the conference in his afflictions, and for the confidence reposed in the
integrity with which he had administered the government of the Church.
We have before remarked that the cause of education had been abandoned by
our Church since the destruction of Cokesbury College the second time by
fire, and that the consequences of this long neglect of so important a cause
began to bear injuriously upon the character and prosperity of the Church.
This had been painfully felt and feelingly expressed by some of the most
enlightened members of our Church, both ministers and people, and some
incipient steps had been taken by the New England and New York conferences
to remedy the evil. In 1817 an academy had been established in Newmarket,
N.H., under the patronage of the New England conference, and another in the
city of New York in 1819, under the patronage of the New York conference.
Wishing to secure also the patronage of the General Conference, as far as
might be consistent, and likewise to awaken a spirit favorable to the cause
of education generally, the friends of these institutions presented to this
General Conference their respective constitutions and plans of procedure,
praying that the bishops might be authorized to appoint principals from
among the traveling preachers for a longer space than two years. This
authority was granted, and the whole subject was referred to a committee,
the report of which, in the following words, was adopted by the conference:
—
“The committee appointed to take into consideration the propriety of
recommending to the annual conferences the establishment of seminaries of
learning, having had the subject under deliberation, beg leave to submit the
following report: —
“Your committee regret the want of time, as well as talent, to take that
extended and comprehensive view of the subject which its importance demands;
but it is cause of greater regret still, considering the rapid improvement
of society in almost every science, and the extension of our Church through
the propagation of those divine principles which we consider so unspeakably
precious, that this subject has not sooner claimed the attention of the
General Conference.
“Almost all seminaries of learning in our country, of much celebrity, are
under the control of Calvinistic or of Hopkinsian principles, or otherwise
are managed by men denying the fundamental doctrines of the gospel. If any
of our people, therefore, wish to give their sons or daughters a finished
education, they are under the necessity of resigning them to the management
of those institutions which are more or less hostile to our views of the
grand doctrines of Christianity.
“Another capital defect in most seminaries of learning, your committee
presume to think, is, that experimental and practical godliness is
considered only of secondary importance; whereas, in the opinion of your
committee, this ought to form the most prominent feature in every literary
institution. Religion and learning should mutually assist each other, and
thus connect the happiness of both worlds together.
“On account, however, of the different usages which prevail in the several
sections of our widely extended country, originating from state regulations,
&c., your committee think it impossible for the General Conference to adopt
a system of regulations on this subject uniformly the same for each annual
conference. But that each conference should exert itself to adopt some
method for such advantages to the rising generation as may be had from
literary institutions which combine religion and learning together, it is
thought, there can be no doubt.
“Your committee rejoice in being able to say, that two of your annual
conferences, namely, New England and New York, have established seminaries,
which, in a good degree, answer the description your committee would
recommend. These institutions afford an encouraging prospect of usefulness.
Your committee therefore recommend the adoption of the following
resolutions, viz.:
1. Resolved, by the delegates of the annual conferences in General
Conference assembled, that it be, and it is hereby, recommended to all
the annual conferences to establish, as soon as practicable, literary
institutions, under their own control, in such way and manner as they
may think proper.
2. Resolved, &c., That it be the special duty of the episcopacy to use
their influence to carry the above resolution into effect, by
recommending the subject to each annual conference.
3. Resolved, &c., That the following amendment to the second answer of the
third question of the fourth section of the first chapter of the
Discipline be adopted, viz.: after the word preachers, let there be
added, And the presidents, principals, or teachers of seminaries of
learning, which are or may be under our superintendence.
4. Resolved, &c., That the principals of the Wesleyan Academy and Wesleyan
Seminary be requested to forward a copy of their constitutions to each
of the annual conferences.
5. Resolved, &c., That a copy of this report be recorded on the journals of
the several annual conferences.”
The adoption of this report by the General Conference, no doubt, tended
greatly to subserve the cause of education, and to diffuse among us more
generally than heretofore a desire to avail ourselves of the advantages to
be derived from literary and scientific improvement.
That opposition should be manifested to these efforts to raise the standard
of education, by any of the disciples of the illustrious Wesley, whose
profound learning added so much splendor to his character as an evangelical
minister, may seem strange to some. This, however, was the fact; and their
unreasonable opposition, exemplified in a variety of ways, tended not a
little to paralyze, for a season, the efforts of those who had enlisted in
this cause; while the apathy of others retarded its progress, and made its
final success somewhat uncertain. And it has not been without much labor and
persevering industry that this opposition has been measurably overcome, and
the dormant energies of the Church awakened and excited to action in favor
of this noble enterprise. Its onward march, however, has been hailed with no
less delight by its friends than deprecated by its enemies, while its
success thus far has added greatly to the character which Methodism was
acquiring in the public estimation. All we now want, to place our literary
institutions on a permanent foundation, and make them eminently useful, is
the simultaneous and general effort of the members and friends of the Church
to contribute liberally for their support and endowment.
It has been seen in a preceding chapter that difficulties had arisen in
Canada, growing chiefly out of the state of things which had been brought on
by the war of 1812. In compliance with the request of the brethren in
Quebec, and some members of the church in Montre, the British conference had
supplied these places with missionaries; and through the solicitations of
some individuals in Upper Canada missionaries had also been sent into that
province, where our preachers had long labored with great success, amid many
privations and sufferings, and were still working to the satisfaction of the
great majority of the people.
This state of things had been productive of much irritation among the
societies in Upper Canada, protesting conflicting views and interests
mutually injurious, and of course tending to impede the progress of pure
religion.
At this General Conference the subject came up for consideration, by
numerous memorials and petitions from the several circuits in Upper Canada,
protesting against the interference of the British missionaries, and praying
that they might still be supplied with the ministry and ordinances of
religion by the American conference. After a due consideration of the
subject, the following resolutions were adopted: —
1. Resolved, by the delegates of the annual conferences in General
Conference assembled, That it is the duty of the bishops of the
Methodist Episcopal Church to continue their episcopal charge over our
societies in the Canadas, all except Quebec.
2. Resolved, &c., That the following address be sent to our brethren in
Canada: —
“Dear Brethren: — We have received and read with deep interest the
affectionate memorials and addresses from the several circuits in the
provinces of Canada, in which you have expressed your strong attachment to
us, and your ardent desire for the continuance of our ministerial care over
you. We most cordially reciprocate the sentiments of brotherly affection and
Christian attachment you have expressed, and pledge ourselves to use our
best endeavors for your spiritual and eternal interest.
“We sincerely deprecate those evils of which you complain, and which have
grown out of the conduct of the missionaries sent by the British conference
to labor in Canada. Confiding, however, in the integrity of that conference,
and believing they have been misled by partial and erroneous statements,
sent by interested persons in Canada, we still hope that the existing
embarrassments will be removed, and that an amicable adjustment of this
unhappy affair may be brought about.
“We can assure you that no means which, in our opinion, will be likely to
produce this desirable result, shall be left untried.
“That you may be convinced that we have neither been inattentive to your
interests nor unmindful of the respect due to our British brethren, we beg
leave to lay before you a brief statement of what has been done in reference
to this subject.
“It is doubtless well known to you that your case was fully laid before us
at our last session in this city, and impartially considered in the presence
of brothers Black and Bennett, who were sent as representatives by the
British conference; and after hearing all that could be said on both sides
of the question, it was resolved most expedient, among other reasons because
we understood it was your earnest desire, to continue, as we had done
heretofore, our ministerial labors among you. That the British conference
might be fully apprised of the course we had taken, an address was sent to
them, stating the reasons which had directed our decision in relation to
Canada, and requesting that some arrangements might be made for an amicable
adjustment of the existing difficulties. To this Communication we have
received no direct answer.
“Similar communications have been since sent, by Bishops McKendree and
George. The letter sent by Bishop George contained a full development of the
affairs of Canada; but neither has an answer to this been received. As some
of the circuits have petitioned to have a separate annual conference in
Canada, this subject has been considered, and it is thought to be
inexpedient for the present, because, among other reasons, it might prevent
that interchange of preachers, so very desirable, and so essential to your
prosperity.
“After assuring you of our unabated attachment to you as a branch of the
Church over which we are called, in the providence of God, to extend our
oversight, and of our determination, at your earliest request, as well as
from a consciousness of imperious duty, to continue to afford you all the
ministerial aid in our power, we exhort you to steadfastness in the faith,
to unity and love, and to perseverance in all holy obedience.
3. Resolved, &c., That the following note be inserted in the Discipline,
under the twenty-third article of our Church, viz.: ‘As far as it respects
civil affairs we believe it the duty of Christians, and especially all
Christian ministers, to be subject to the supreme authority of the country
where they may reside, and to use all laudable means to enjoin obedience to
the powers that le: and therefore it is expected that all our preachers and
people who may be under the British or any other government will behave
themselves as peaceable and orderly subjects.’
4. Resolved, by the delegates of the annual conferences in General
Conference assembled, That this conference address the British conference on
the subject of a mutual exchange of delegates, as representatives of the one
conference to the other.”
The first resolution was afterward so modified as to authorize the delegate
who might be sent to England to allow the whole of the lower province to be
given up to the British connection: and then the following was added: —
5. That the episcopacy be requested, if practicable, to send a delegate to
the British conference at their next session in July, or at any time
thereafter, and furnish him with the requisite instructions, and also to
draw on the Book Concern for the amount necessary to defray the expense.
6. Resolved, &c., That the episcopacy, by and with the advice and consent
of the Genesee conference, if they judge it expedient, previous to the
sitting of the next General Conference, shall have authority to establish an
annual conference in Canada.”
The Rev. J. Emory was appointed delegate, who, in addition to an adjustment
of the existing difficulties in Canada, was instructed to Convey to that
body the affectionate attachment of the American conference to their British
brethren, and to request a regular interchange of delegates from one
connection to the other, at such times as might be mutually satisfactory. As
an assurance, however, that there existed a disposition, on the part of the
missionary Committee in London, to remove all just cause of complaint, and
to prevent any improper interference of their missionaries in the houses and
places occupied by our preachers in Upper Canada, the following document had
been received by Bishop McKendree and submitted to the General Conference:
—
“Wesleyan Mission House, 77 Hatton Garden, London, 25th February, 1819
“Dear Sir: — We transmit for your information the following resolutions,
lately entered into by the committee of the General Wesleyan Missionary
Society in London, relative to the British missionaries in Canada, and which
resolutions have been transmitted to those missionaries.
1. “Resolved, That it be recommended to the brethren in Canada to preach in
a chapel which is now jointly occupied by the American brethren, and,
for the sake of peace, to pursue their labor separately, and not to
continue their labors in any station previously occupied by the American
brethren, except when the population is so large, or so scattered, that
it is evident a very considerable part of them must be neglected.
2. “Resolved, That they are to act under the general instruction of the
committee of June 26, 1818, viz.:
“1. That it be communicated to the missionaries there that the conference
and the committee never intended that the missionaries sent out by them
should invade the societies raised up by the preachers appointed by the
American conference, and to divide them; but that they should communicate
the benefits of the Christian ministry to those parts of the country where
the inhabitants are destitute of them, and to labor in those towns and
villages where the population is so large that the addition of their labors
to those of other ministers is demanded by the moral necessities of the
people.
“The foregoing resolutions will, we hope, satisfy yourself and the American
conference that the British conference and the missionary committee in
London feel sorry that any interference should have ever taken place between
your missionaries and those sent by the British conference, who most
earnestly wish that their missionaries may labor in harmony with all good
men.
“‘Praying that Christian kindness and good-will may prevail and abound, we
are, dear sir, with Christian affection, your obedient servants,
“Jabez Bunting, Richard Watson, Jos. Taylor, General Secretaries.”
Though the final result of this negotiation could not be known until some
time after the adjournment of the conference, yet it seems most proper to
finish the account of it in this place. And it is recorded with the more
pleasure, because it evinces the disposition and determination, on the part
of both the English and American conferences, not to allow the collisions
which had unhappily occurred in Canada between individual preachers of the
two connections to interrupt their harmony, or to weaken the strength of
their friendship and fraternal regards.
Mr. Emory bore with him to the British conference the following address: —
“Baltimore, May 27, 1820
“The General Conference of the Methodist Episcopal Church in the United
States of America, to the British conference of ministers and preachers,
late in connection with the Rev. John Wesley.
“Reverend and Dear Brethren: — Grace, mercy, and peace be multiplied to you,
and to the Israel of God under your charge, both at home and in foreign
countries. With a sincere and earnest desire to establish and preserve the
most perfect harmony and peace with you, our elder brethren, we have adopted
measures for opening such friendly intercourse as will, we devoutly pray,
tend to the accomplishment of this desirable end.
“Situated so remotely from each other, and under different forms of civil
government, it is believed that no mode of correspondence will so
effectually unite the European and American Methodists as an interchange of
delegates from our respective conferences.
We are encouraged to hope that such correspondence will be acceptable to
you, from the consideration of the visit of Messrs. Black and Bennett, at
our last session, and from the friendly opinion of our dear brother, the
Rev. William Black, who has been with us during our present sitting in this
city.
“Should such a friendly intercourse be approved, we shall receive with
cordiality your representative at our succeeding sessions, and, with the
most sincere friendship and affection, reciprocate the visit.
“The prosperity of your missions, both at home and in foreign countries, is
matter of praise and thanksgiving to the great Head of the church; and our
unceasing prayer is, that they still may increase more and more.
“The last four years have been distinguished by no ordinary success within
the field of our labor: our borders have been greatly enlarged, and the
wilderness has budded and blossomed as the rose. The last year especially
has been attended with an abundant outpouring of the Holy Spirit, and the
increase of our numbers has exceeded that of any former year.
“The field of missionary labors is opening and extending before us, and the
Divine Providence appears to be preparing the way for the conversion of the
Indian tribes on this vast continent.
“The bearer, the Rev. John Emory, has been appointed our delegate to your
body, and will be able to give you a more particular account of the work
under our charge, and especially of our commencement and progress in the
missionary cause.
“Most earnestly praying that the Methodists may be identified in their
doctrine, experience, and practice, in every part of the world, and that the
Father of lights may pour upon you and upon us the Spirit of grace, and
preserve us in the unity of faith, and in the fellowship and peace of his
Son Jesus Christ, we remain, reverend and dear brethren, yours in the gospel
of our common Lord.
“Signed by order and in behalf of the Methodist Episcopal Church,
Enoch George, President, Alexander McCaine, Secretary.”
To this address the following answer was sent, together with the resolutions
in relation to the existing difficulties in Canada: —
“To the General Superintendents of the Methodist Episcopal Church in the
United States of America
“Dear Brethren: — We inclose to your care the resolutions passed by the
conference after the letters addressed to us by the American General
Conference, and delivered by the Rev. John Emory, had been read and
considered.
“In addition to the expression of our sentiments contained in those
resolutions, on the renewal of intercourse between the two conferences, we
are directed to request you to convey to your next General Conference our
Warmest thanks for those declarations o unabated brotherly affection toward
us and the connection which your letters contain, and for the appointment of
Mr. Emory as your representative.
“In him we have recognized the purity of your doctrine and the fervor and
simplicity of your piety. We have received him, not as a stranger, but as a
‘brother beloved.’ Our hearts are as his heart; and it will be remembered as
one of the most pleasing circumstances Connected with the conference held in
this town, that our personal intercourse with you was here restored, and
that this ‘work of love’ was committed to so able and excellent a brother,
whose public ministrations and addresses in our conference have been equally
gratifying and instructive to us and to our people.
“From the statements made by Mr. Emory as to the progress of the work of God
in the United States, we have received the greatest satisfaction. We offered
our united thanksgivings to God that the doctrines of primitive Methodism,
the preaching of which God has so eminently owned in the salvation of men
and the edification of believers, are not only continued among you in their
purity, but have been so widely extended by your great and persevering
efforts; and that the same holy discipline, in all its essential parts,
continues, wherever you form societies, to guard and confirm the work which
God has made to prosper in your hands.
“For the state of our affairs in Great Britain and Ireland, and in our
missionary stations, we refer you to Mr. Emory, who, as health would allow,
has attended our sittings, and to those publications with which, before his
departure, we shall be happy to furnish him, to be laid before you.
“You will see that we have had to rejoice with you in the great extension of
the work of God into the various parts of the British empire, and that the
institutions of Methodism, which we have proved to be so well adapted to
promote and to preserve true religion, are known and valued in every quarter
of the globe. May we, with you, be the honored instruments of turning the
disobedient to the wisdom of the just in every place, and of hastening the
universal kingdom of our Lord.
“The resolutions on the disputes in the Canadas were adopted after a calm
and patient consideration of the case, in which we were greatly assisted by
Mr. Emory. We hope that they will lead to a full adjustment of those
disputes, and that the affection which exists between the two connections
generally will extend itself to the brethren and societies in the Canadas.
This is the disposition which we shall earnestly inculcate upon those under
our care in those provinces, and we have full confidence that the same care
will be taken by you to extinguish every feeling contrary to love among
those over whom you have control and influence.
“With earnest prayers for you, dear and honored brethren, in particular, on
whom devolve the general direction of the affairs of the great body of
Methodists in the western world, and labors so severe, but so glorious, —
that you may be filled with wisdom for counsel, and strength to fulfill the
duties of your great office; — and also praying that all your churches may
have rest, and, walking in the fear of the Lord, and in the comforts of the
Holy Ghost, be abundantly multiplied, we are, dear brethren, yours most
affectionately in Christ Jesus,
“Jabez Bunting, President, George Marsden, Secretary. Liverpool, August,
1820.”
“Resolutions of the British Conference on American Affairs
1. That the conference embraces with pleasure this opportunity of
recognizing that principle which, it is hoped, will be permanently
maintained, that the Wesleyan Methodists are one in every part of the
world.
2. That the British conference has frequently rejoiced in the very
favorable account which they have received, year after year, of the
great and glorious work which God is graciously carrying on in the
United States of America; but that it is with peculiar pleasure that
they receive a representative from the General Conference in America.
The statement given by our beloved brother, Mr. Emory, of the present
state of Methodism in America, has been received with much joy; and the
conference also expresses its high satisfaction, not only in the
declaration, but in the proof, of the love of our American brethren in
fully opening the way for a brotherly intercourse between the European
and the American societies.
3. The conference particularly rejoices in the zeal which is manifested by
our American brethren in carrying the gospel of our Lord Jesus Christ to
the Indian tribes, and in the success which God has already given to
their labors in that natural and moral wilderness; and hopes that the
time is drawing near when the aborigines of that vast continent shall
become the mild and gentle followers of our gracious Redeemer.
4. That it is the earnest wish of this conference that the kind and
friendly intercourse which is now opened between the British and the
American conference should be continued; and that, prior to the time of
holding the next General Conference in America, the British conference
will appoint one or more of their body to visit our brethren in America,
to be present at their General Conference.
5. That a letter shall be sent to the American brethren, containing these
resolutions, and strongly expressing our high approbation of the
selection of our highly esteemed brother, Mr. Emory, as their
representative to our conference, and of our earnest desire and prayer
that, in the spirit of Christian love, we may ever be one in Christ
Jesus.
6. That there shall be a regular exchange of Minutes, magazines, missionary
reports and notices, and all new original works, published by the
European and American Methodists, from their respective book rooms.
“On the subject of the unpleasant circumstances which have occurred in the
Canadas between the American preachers and our missionaries, referred to the
conference by the missionary committee in London, with their opinion that
Upper Canada shall be left in possession of the American brethren, and that
our missionary exertions shall be confined to the lower province, this
committee recommend to the conference the adoption of the following
principles and arrangements
1. That, as the American Methodists and ourselves are but one body, it
would be inconsistent with our unity, and dangerous to that affection
which ought to characterize us in every place, to have different
societies and congregations in the same towns and villages, or to allow
of any intrusion on either side into each other’s labors.
2. That this principle shall be the rule by which the disputes now existing
in the Canadas, between our missionaries, shall be terminated.
3. That the simplest and most effectual manner of carrying this rule into
effect appears to us to be, to accede to the suggestion of the American
conference, that the American brethren shall have the occupation of
Upper Canada, and the British missionaries that of Lower Canada,
allowing sufficient time for carrying this arrangement into effect, with
all possible tenderness to existing prejudices and conflicting interests
on both sides; the arrangement to be Completed within a period to be
fixed as early as possible by the missionary committee. But should
insuperable difficulties occur in the attempt to execute this plan,
(which, however, we do not anticipate,) either party shall be at liberty
to propose any other mode of accommodation which shall assume as its
basis the great principle laid down in the first of these resolutions,
and which we are of opinion should be held most sacred in every part of
the world.
4. That if hereafter it shall appear to any of our brethren there, either
British missionaries or American preachers, that any place on either
side the boundary line, now mentioned, needs religious help, and
presents a favorable opportunity for usefulness, the case shall be
referred by the Canada district meeting to the General Conference, or by
that body to the Canada district; and if either shall formally decline
to supply the place on their own side the boundary, then the other shall
be at liberty to supply the said place, without being deemed to have
violated the terms of this friendly compact.
5. And it shall be explicitly understood in this arrangement, that each
party shall be bound to supply with preachers all those stations and
their dependencies which shall be relinquished by each of the
connections, that no place on either side shall sustain any loss of the
ordinances of religion in consequence of this arrangement.
6. That the missionary committee be directed to address a letter to the
private and official members, trustees, &c., under the care of our
missionaries in Upper Canada, informing them of the judgment of the
conference, and affectionately and earnestly advising them to put
themselves and their chapels under the pastoral care of the American
preachers, with the suggestion of such considerations, to incline them
to it, as the Committee may judge most proper.
7. That the bishops of the American connection shall direct a similar
letter to the private and official members, trustees, &c., under the
care of the American preachers in the province of Lower Canada,
requesting them to put themselves and their chapels under the care of
the British missionaries.”
The instructions to the missionaries, sent out in pursuance of the above
arrangement, are so replete with Christian urbanity and kindness, and so
fully exemplified the spirit by which all Christian associations should be
actuated in their intercourse with each other, that I am persuaded the
reader will be gratified with their perusal They are as follows: —
“Copy of a letter of instructions from the Missionary Committee in London,
to the Rev. Messrs. R. Williams and the other British missionaries in the
provinces of Canada.”
“Dear Brothers: — Herewith we transmit you a copy of resolutions, passed at
our late conference, on the subject of the disputes which have unhappily
existed between our American brethren and us, relative to our missions in
Canada.
“The preceding resolutions are general, and refer to the renewal of the
intercourse, by personal deputation, between the American and British
conferences, by the visit of Mr. Emory. We have given you the resolutions in
full, that you may see that we have recognized the principle that the
Methodist body is ONE throughout the world, and that therefore its members
are bound to cordial affection and brotherly union.
“The resolutions of the committee, passed some time ago, and forwarded for
your guidance, prohibiting any interference with the work of the American
brethren, would show you that the existence of collisions between us and
them gave us serious concern, and that the Committee were anxious to remove,
as far as they, at that time, were acquainted with the circumstances, every
occasion of dispute.
“Certainly the case of Montreal chapel was one which we could never justify
to our minds, and the committee have in many instances had but a partial
knowledge of the real religious wants of the upper province, and of its
means of supply. The only reason we could have for increasing the number of
missionaries in that province was, the presumption of a strong necessity,
arising out of the destitute condition of the inhabitants, the total want,
or too great distance of ministers.
“On no other ground could we apply money raised for missionary purposes for
the supply of preachers to Upper Canada. The information we have had for two
years past has all served to show that the number of preachers employed
there by the American brethren was greater than we had at first supposed,
and was constantly increasing.
“To us, therefore, it now appears, that though there may be places in that
province which are not visited, they are within the range, or constantly
coming within the range, of the extended American itinerancy; and that Upper
Canada does not present to our efforts a ground so fully and decidedly
missionary as the lower province, where much less help exists, and a great
part of the population is involved in popish superstition.
“We know that political reasons exist in many minds for supplying even Upper
Canada, as far as possible, with British missionaries; and however natural
this feeling may be to Englishmen, and even praiseworthy, when not carried
too far, it will be obvious to you that this is a ground on which, as a
missionary society, and especially as a society under the direction of a
committee which recognizes as brethren, and one with itself, the American
Methodists, we cannot act.
1. Because, as a missionary society, we cannot lay it town as a principle
that those whose object is to convert the world shall be prevented from
seeking and saving souls under a foreign government, for we do not thus
regulate our own efforts.
2. To act on this principle would be to cast an odium upon our American
brethren, as though they did not conduct themselves peaceably under the
British government, which is, we believe, contrary to the fact.
3. That if any particular exceptions to this Christian and submissive
conduct were, on their part, to occur, we have not the least right to
interfere, unless, indeed, the Americas conference obviously neglected
to enforce upon the offending parties its own discipline. Upon any
political feeling which may exist, either in your minds or in the minds
of a party in any place, we cannot therefore proceed. Our objects are
purely spiritual, and our American brethren and ourselves are one body
of Christians, sprung a common stock, holding the same doctrines,
enforcing the same discipline, and striving in common to spread the
light of true religion through the world.
“In conformity with these views, we have long thought it a reproach, and
doing more injury, by disturbing the harmony of the two connections, than
could be counterbalanced by any local good, that the same city or town
should see two congregations, and two societies, and two preachers,
professing the same form of Christianity, and yet thus proclaiming
themselves rivals to each other, and, in some instances, invading each
other’s societies and chapels, and thus producing party feelings. The
purposes of each, we are ready to allow, have been good, though mistaken;
and we rather blame ourselves for not having obtained more accurate
information on some particulars, that intimate any dissatisfaction with the
missionaries la the Canadas, with whose zeal and labors we have much reason
to be satisfied.
“A part of the evil has also arisen from the want of personal communication,
by deputation, between the two conferences, now happily established. These
considerations had long and seriously occupied our minds before the arrival
of Mr. Emory, charged by the General American Conference to bring these
matters under our consideration. The committee, previous to the conference,
went with him fully into the discussion of the disputes in the Canadas, and
recommended those principles of adjustment which the conference, after they
had been referred to a special committee during the time of its sitting,
adopted, and which we now transmit to all the brethren in the Canada
station.
“You will consider these resolutions as the fruit of a very ample inquiry,
and of serious deliberation.
“None of the principles here adopted by us do indeed go farther than to
prevent interference with each other’s labors among the American and British
missionaries, and the setting up of ‘altar against altar’ in the same city,
town, or village; but, knowing that circumstances of irritation exist, and
that too near a proximity might, through the infirmity of human nature, lead
to a violation of that union which the conference has deemed a matter of
paramount: importance to maintain, we have thought it best to adopt a
geographical division of the labor of each, and that the upper province
should be left to the American brethren and the lower to you. The reasons
for this are, —
1. That the upper province is so adequately supplied by the American
conference as not to present that pressing ease of necessity which will
justify our expending our funds upon it.
2. That Mr. Emory has engaged that its full supply by American preachers
shall be, as far as possible, attended to.
3. That this measure at once terminates the dispute as to Montreal.
4. That it will prevent collision without sacrifice of public good.
5. That Lower Canada demands our efforts rather than Upper, as being more
destitute, and the labors of the brethren there being more truly
missionary.
“A transfer of societies and places of preaching will of course follow. Our
societies in Upper Canada are to be put under the care of the American
brethren; theirs in the lower province under yours.
“It is clear that this, under all circumstances, will require prudent and
wise management, and we depend upon you to carry the arrangement into effect
in the same spirit of kindness and temper in which the question has been
determined by the conference and Mr. Emory.
“Feel that you are one with your American brethren, embarked in the same
great cause, and eminently of the same religious family, and the little
difficulties of arrangement will be easily surmounted; and if any warm
spirits (which is probable) rise up to trouble you, remember that you are to
act upon the great principle sanctioned by the conference, and not upon
local prejudices. The same advices Mr. Emory has pledged himself shall be
given to the American preachers, and you will each endeavor to transfer the
same spirit into the societies respectively. When the preachers recognize
each other as brethren, the people will naturally fall under the influence
of the same feeling.
“We have appointed our respected brethren, Messrs. Williams and Hick, who
are to choose as an associate a third preacher in full connection, to meet
an equal number of preachers to be appointed by the American bishop, who
shall agree upon the time in which the chapels and societies shall be
mutually transferred, and the arrangements of the conference be carried into
effect. The place of the meeting they are to fix for their mutual
convenience, but the meeting is to be held as early as possible after the
receipt of the instructions of the committee, that the report of the final
adjustment of the affair may appear in your next district minutes.
“We conclude with our best wishes for your personal happiness and
usefulness. May you ever go forth in the ‘fulness of the blessing of the
gospel of peace,’ and be made the honored instruments of winning many souls
to the knowledge and obedience of the faith of our Lord Jesus Christ.
“We are, dear brother, yours very affectionately,
“Jos. Taylor, Richard Watson, Secretaries. “Wesleyan Mission House, 77
Hatton Garden; 23d August, 1820.”
As it was agreed that our bishops should send similar instructions to those
brethren to whom the carrying the above resolutions into practical effect
should be committed, the following communication was sent to the Rev.
William Case: —
“Alexandria, (D. C.,) Oct. 16, 1820.
“Dear Brother: — I transmit you herewith a Copy of the resolutions of the
late British conference, received through brother Emory, our representative
to that body, on the subjects embraced in his mission; and also of the
instructions of the missionary committee in London to the Rev. Messrs. R.
Williams and the other British missionaries in the provinces of Canada,
predicated on those resolutions.
“From these documents you will perceive that the desire of our General
Conference, both for the establishment of a personal intercourse by
deputation between the two connections, and for the amicable adjustment of
the afflicting differences in the Canadas, has been happily accomplished.
Indeed it appears, not only from those papers, but from the communications
of our representative, that this desire was met, both by, the British
conference and the missionary committee, with a promptness and brotherly
affection which we should take equal pleasure in acknowledging and
reciprocating.
“This it now devolves upon me (my colleagues being necessarily at a great
distance, in the discharge of their official duties in the south and west)
to enjoin it upon you to do; and to promote the same spirit of kindness
toward our British brethren, among all the preachers, traveling and local,
and all the official and private members within your district, to the utmost
extent of your power.
“To remove the prejudices and allay the unpleasant excitements existing
will, no doubt, require much prudent care. But in this ‘labor of love’ I
expect in you a ready mind. Let the difficulties you may meet with only
stimulate you to the exertion of your best and most persevering efforts in
this behalf. Remember, ‘Blessed are the peacemakers.’ ‘Seek peace, then, and
ensue it.’ If it even seem to flee from you, follow it: ‘Looking diligently,
lest any man fail of the grace of God; lest any root of bitterness,
springing up, trouble you, and thereby many be deified.’
“In the present state of things, (your acquaintance with which renders
detail unnecessary,) we have thought it best to agree to a division of our
field of labors in the Canadas by the provincial line. In the expediency of
this measure you will see that the missionary committee in London and the
British conference have concurred; so that our labors there are to be
confined, in future, to the upper province, and those of the British
missionaries to the lower.
“A transfer of societies and places of preaching will of course follow. Our
societies in Lower Canada are to be put under the care of our British
brethren, and theirs, in the upper province, under ours.
“For the execution of these arrangements I have appointed brother Ryan and
yourself, with authority to associate with you a third preacher in full
connection, to meet the Rev. Messrs. R. Williams and Hick, appointed by the
missionary committee, and such other preacher as they may associate with
them. The time and place of meeting you will agree on with them, for your
mutual convenience. The missionary committee have instructed their agents
that the meeting is to be held as early as possible after the receipt of the
instructions of the committee, that the report of the final adjustment of
the affair may appear in the next district minutes. In this we concur. You
will, therefore, immediately on the reception of these instructions, in
conjunction with brother Ryan and your associate, correspond with the Rev.
Messrs. Williams and Hick and their associate on the subject; and fail not
to use every means in your power for the prompt execution of the
arrangements in the best faith, and in the most harmonious and affectionate
manner. In the language of the missionary committee we cordially unite to
say, ‘Feel that you are one with your’ British ‘brethren, embarked in the
same great cause, and eminently of the same religious family, and the little
difficulties of arrangement will be easily surmounted; and if any warm
spirits rise up to trouble you, remember that you are to act on the great
principles now sanctioned and avowed by the two Connections, and not upon
local prejudices.’ If each endeavor to transfuse this spirit into the
societies respectively, the people will much more easily be brought under
the influence of the same feeling, when it shall be found to possess and
actuate the preachers. In any event, let there be no deficiency on your part
in spirit, word, or deed. We commit to you a sacred work, which you are
bound to perform, not only as to the matter, but in the manner, in the
temper, in which, as these instructions are intended to show you, we
ourselves would perform it, could we be present. Attend strictly to this,
that we may have joy and consolation in your love, the bowels of the saints
being refreshed by you; and forward to us, as early as possible, regular and
full copies of all your correspondence and proceedings in this business.
“Should it be found practicable to complete the arrangements previously to
the next Genesee annual conference, you will of course take care to provide
for the supply of those circuits, societies, and places of preaching in the
upper province which may be transferred to us by our British brethren, as
they are to provide for those which are to be simultaneously transferred to
them in the lower province. You will also take care, from time to time, to
extend supplies to any remaining places which may be found destitute in the
upper province, as far as possible.
“There are several circuits, I believe, in Lower Canada, attached to the New
York and New England conferences. These are included in the arrangement. You
will therefore forward a copy of these instructions to each of the presiding
elders within whose districts those circuits are embraced, and request them
to be prepared to cooperate with you in the final execution of the business,
and to report the same at their ensuing annual conferences respectively.
“The missionary committee in London having kindly furnished us with a copy
of their instructions, we shall transmit a copy of these I now send you to
them. You will also show them, when you meet, to the Rev. Messrs. Williams
and Hick and their associate, and, if they desire it, give them a copy, that
you may go on in this good work as we have happily begun, with that
frankness and kindness which become brethren in such a cause.
“By the sixth resolution of the British conference on the Canadian business,
it is provided that the missionary committee be directed to address a letter
to the private and official members, trustees, &c., under the care of the
missionaries in Upper Canada, informing them of the judgment of the
Conference, and affectionately and earnestly advising them to put themselves
and their chapels under the pastoral care of the American preachers, with
the suggestion of such considerations to incline them to it as the committee
may judge most proper. And by the seventh resolution it is provided that we
shall address a similar letter to the private and official members,
trustees, &c., under our care. I accordingly inclose a letter which you will
use for this purpose, after you have met with Messrs. Williams and Hick,
&c., and agreed with them on the time of making the transfer of the
societies, chapels, &c., but not to be used before. At the same time, after
this meeting and agreement, you will also forward a copy of this letter to
each of the presiding elders in the New York and New England conferences
whose districts embrace circuits in Lower Canada, to be used by them.
“Confiding in your faithful discharge of the several trusts committed to
you, I commend you to the Lord, and remain, dear brother, yours in love.
“Wm. McKendree.”
The following was also addressed to the brethren therein mentioned in Lower
Canada: —
“To the private and official members, trustees, &c., of the Methodist
Episcopal Church in Lower Canada
“Very Dear Brethren: — You are aware that, for several years past, very
unpleasant collisions have occurred in various parts both of the upper and
lower provinces, between the British missionaries and some of our brethren.
This has been a source of great affliction to us, and has led to the
adoption of various and successive measures for the correction of the evil.
“Our late General Conference, being earnestly desirous of restoring the
amicable relations of the two connections, authorized the deputation of a
representative to the British conference for this purpose. One was
accordingly sent. And, after a deliberate investigation, it has been
mutually thought best, for the sake of peace and love, under all the
circumstances of the case, to divide our labors in the Canadas in such a
manner as to guard effectually against all collisions in future.
“With this view, it has been agreed that our British brethren shall supply
the lower province and our preachers the upper; yet so that no circuits or
societies on either side shall be left destitute by the other. This has been
sacredly attended to, and mutual pledges for the performance of it have been
passed. It now becomes our duty, therefore, to inform you of this agreement,
and to advise you, in the most affectionate and earnest manner, to put
yourselves and your chapels under the care of our British brethren, as their
societies and chapels in the upper province will be put under ours.
“This communication to you, we confess, is not made without pain; not from
any want of affection for our British brethren, but from the recollection of
those tender and endearing ties which have bound us to you. But a necessity
is laid upon us. It is a peace-offering. No other consideration could have
induced us to consent to the measure. Forgive, therefore, our seeming to
give you up. We do not give you up in heart, in affection, in kind regard,
in prayers.
“The British and American connections have now mutually recognized each
other as one body of Christians, sprung from a common stock, holding the
same doctrines, of the same religious family, and striving in common to
speed the light of true religion through the world; and they have agreed to
keep up a regular intercourse by deputation, in future, for the maintenance
of this brotherly union.
“Let any past differences, therefore, be forgotten. Let them be buried for
ever. Confirm your love toward our British brethren, and receive them as
ourselves; — not as strangers, but as brothers beloved. By this shall all
men know that we are Christ’s disciples, if we love one another. Love is of
God, and he that dwelleth in love dwelleth in God, and God in him. May the
God of love and peace be with you, and crown you with the blessedness of
contributing with us to heal the wounds of the Church, and to establish that
‘fellowship of the Spirit’ which shall enable us to say, ‘Behold how good
and how pleasant it is for brethren to dwell together in unity! It is like
the precious ointment upon the head, that ran down upon the beard, even
Aaron’s beard, that went down to the skirts of his garments. As the dew of
Hermon, and as the dew that descended upon the mountain of Zion: for there
the Lord commanded the blessing, even life for evermore.’
“For any farther information that you may desire I refer you to the
presiding elder, to whom it is given in charge to make this communication to
you; and remain, dear brethren, with the same affection for you, in the
bonds of the gospel of peace, and the best wishes and prayers for your
happiness and salvation,
“Wm. McKendree. “Alexandria, (D. C.,) October 16, 1820.”
These proceedings gave general satisfaction, and tended not a little to
allay the uneasiness which had resulted from the collisions of individuals
in the two provinces, as well as to soften the asperities of those who had
suffered the heat of party zeal to carry them beyond the bounds of Christian
moderation. This result also shows how little the individual and local
interests of a few affect those whose position gives them a commanding and
impartial view of the whole ground of controversy, and who consequently feel
for the whole as for every part, and for every part as for the whole. And it
is no small commendation of the Christian spirit by which each of the
contracting parties was actuated, to find them thus ready to sacrifice
individual and local interests for the sake of binding the entire Methodist
family together in one great brotherhood.
An improved edition of our Hymn Book was ordered by this General Conference
to be printed by the book agents. The first hymn book printed in this
country for the use of the members and friends of our Church was small,
containing, to be sure, a choice selection, but not a sufficient variety of
hymns to suit the different states of the human heart, and the several
subjects which might be introduced into the pulpit, and other exercises of
social worship and private devotion. This had been remedied, as was
supposed, by adding, in 1808, a second book, consisting chiefly of hymns
taken from the original hymns of John and Charles Wesley; but, unhappily,
those who made this selection had taken the liberty to alter many of the
hymns, by leaving out parts of stanzas, altering words, shortening or
lengthening hymns, without much judgment or taste. By this injudicious
method the poetry was often marred, and the sentiment changed much for the
worse.
These things led the New York conference, at its session in 1819, to request
the book committee in New York, in conjunction with the book agents, to
prepare a revised edition of our Hymn Book, to be presented to this General
Conference, which was done accordingly. The conference approved of the copy,
and ordered it to be printed. The following extract from the preface will
show the extent of and reasons for the alterations: —
“The Hymn Book heretofore in use among us has been thought by many to be
defective, partly on account of the mutilated state of some of the hymns,
and partly because of its being divided into two books. To remedy these
inconveniences, measures have been adopted to prepare a revised edition of
our Hymn Book, such a one as should exclude the defects and retain the
excellences of the one heretofore published.
“The greater part of the hymns contained in the former edition are retained
in this, and several from Wesleys’ and Coke’s collections, not before
published in this country, are added. The principal improvements which have
been made consist in restoring those which had been altered, as is believed,
for the worse, to their original state, as they came from the poetical pen
of the Wesleys; for the following hymns were, except a few which have been
taken from other authors, composed by the Rev. John and Charles Wesley —
names that will ever be held dear and in high estimation by every lover of
sacred poetry.”
This edition of the Hymn Book has been in use ever since, unaltered, except
the addition of the names of the tunes at the head of each hymn, and, in
1836, of a supplement, which was prepared in conformity to the
recommendation of the General Conference of 1832. Up to this time our people
had not been furnished with a tune book suited to the various meters of our
most excellent hymns. This General Conference ordered the editors to adopt
such measures as they might judge most fit to supply this deficiency; and
they accordingly, soon after the adjournment of conference, appointed a
committee of competent persons to make a selection of such tunes as were
needed to enable our congregations to use, in their devotional exercises,
any and every hymn in the published collection they might choose, without
being compelled to omit, for the want of a suitable tune, those particular
meters especially, which are among the most experimental, spiritual, and
poetical in the book. The following preface to this collection of tunes will
show the reasons for and the manner in which the work was accomplished: —
“Singing forms such an interesting and important branch of divine service,
that every effort to improve the science of sacred music should meet with
corresponding encouragement. Nothing tends more, when rightly performed, to
elevate the mind, and tune it to the strains of pure devotion. Hence the
high estimation in which it has been constantly held by the Christian
church. Indeed, every considerable revival of true godliness has been
attended, not only with the cultivation and enlargement of knowledge in
general, but of sacred poetry and music in particular. Singing and making
melody in the heart to the Lord is the natural result of having the love of
God shed abroad in the heart by the Holy Spirit. The melodious notes of many
voices, harmoniously uniting to sound the praises of God, cannot but inspire
the heart of the Christian to devotion, and elevate the affections to things
spiritual and divine. Who, then, can be uninterested in the improvement of a
science so beneficial to the church of God! What hear t that has ever
vibrated to the inspiring sounds of sacred and vocal music, but must exult
in every attempt that is made to cultivate and diffuse the knowledge of this
useful auxiliary in spreading the knowledge of God our Saviour!
“Though the Methodist Episcopal Church has never been insensible to the
advantages resulting from the knowledge and practice of vocal music, having
always used it perhaps more than most other denominations of Christians — in
public assemblies and private associations; yet a suitable tune book,
adapted to the various hymns and meters of its Hymn Book, has long been a
desideratum in its spiritual economy. Several efforts, indeed, have been
made, by individuals, to supply this deficiency. The subject was brought
before the General Conference at its last session; and it was finally
referred to the discretion of the book agents.
“Believing such a collection of tunes, as should be suited to the various
meters and subjects of our hymns, would be highly advantageous to the
members and friends of our Church, soon after the conference closed its
session, the agents adopted measures to accomplish this very desirable
object. For this purpose a committee, consisting of members of our Church,
was appointed, who, besides their competency to this undertaking, felt a
deep interest in the reputation and utility of this very important part of
divine service. They were requested, in conformity as nearly as practicable
to the requisition of our Discipline, to make a selection of tunes from
authors of approved merit, keeping in view the various sections of our
widely extended connection, that the peculiarity of taste, in the choice of
tunes, might, as far as possible, be gratified. They entered upon their
labor with cheerfulness, and persevered with conscientious care and
diligence until they brought their work to a close: and the tunes comprised
in the following selection will evince the result of their exertions, and
their communication to the agents, with which we close this preface, will
explain the manner in which they executed the trust confided to them.
“‘Dear Brethren: — Your Committee, whose task it has been, by your request,
to compile a book of tunes for the use of the Methodist Episcopal Church,
report: That they have been fully aware of the extreme difficulty of making
such a collection of tunes as should in all respects be accommodated either
to the fancy or taste of every section of our widely extended connection. In
the use of any particular style of tunes, so much generally depends upon
education, local feelings, or mental constitution, that, except with those
who are skilled in the science of music, the choice of a tune is seldom
Caused by a discovery of its intrinsic worth, or its adaptation to the
solemnities of Christian worship. Your committee, therefore, will neither be
surprised nor disappointed if their selection, in coming before the public,
meet with some of those discouragements which have attended works of a
similar nature.
“‘Your committee, however, have not been regardless of the partialities of
our societies in different parts of the Union. They have availed themselves
of standard works which have obtained celebrity in the eastern and southern
states, as well as those that are in general use among us. The best European
authors have also been consulted. Books edited by members of our Church, or
with a design to suit our Hymn Book, have received particular attention.
They have neglected no means of ascertaining the wishes of our friends, and
of accommodating, as far as possible, their plan to those wishes.
“‘It may be proper to suggest that the primary object of your committee has
been, not to prepare a collection of tunes for social circles or singing
associations, (though they hope the work will not be unacceptable even in
this light,) but, according to your own directions, for the use of
worshipping congregations. They have therefore, in the first place,
carefully avoided the choice of all such tunes as, from the intricacy or
unsuitableness of their style, are incapable of being easily learned by
ordinary congregations; for one of the most important objects of public
singing is lost when every tuneful voice in the house of God cannot join in
the solemn exercise.
“‘Secondly, In cordial approbation of that clause of our Discipline which
disapproves of fugue tunes, they have (with the exception of a very few, the
use of which has been established by general practice) passed by those
distinguished by that peculiarity.
“‘Thirdly, In order to assist leaders of singing, they have carefully
affixed over each hymn in the new Hymn Book the name of such tune as, in
their opinion, is suitable to that hymn.
“‘Your committee have thought proper to insert brief instructions in the
rudiments of music, which will be found of great utility where the work is
introduced into singing schools.
“‘Thus, after the labor of nearly a twelvemonth [a quaint term for “year”
— DVM], your committee have the pleasure of delivering into your hands the
result of their joint exertions: they are happy in having this opportunity
of contributing their part toward the improvement of one of the most
delightful, as well as one of the most devotional parts of divine worship.
Uninfluenced by the expectation or desire of any pecuniary recompense, they
only wish as a reward for their labors the approbation of their brethren,
beloved in Christ, who compose the general and annual conferences, and that
of the membership of the Methodist Church. We have long needed a work which
might be considered as a standard of music for our connection in America.
That which your committee present to you is an attempt for this, according
to the best of their judgment.
“‘Finally, praying that the blessing of Heaven may accompany their efforts,
they would subjoin the language of our bishops as a just expression of their
own sentiments: “We exhort all to sing with the Spirit and with the
understanding also; and thus may the high praises of God be set up from east
to west, from north to south; and we shall be happily instrumental in
leading the devotion of thousands, and shall rejoice to join them in time
and eternity.” — All which is respectfully submitted.
“‘New York, October 23, 1821.’”
This book continued in use until 1832, when a revised edition of these tunes
was published, in obedience to the orders of the General Conference. In
1836, believing that a greater variety of tunes was needed to meet the wants
of our growing Church, better suited to the various tastes and peculiar
habits of the several sections of our country, our book agents and editors
adopted the very judicious course of selecting a committee composed of a
member from Boston, New York, Philadelphia, and Baltimore, who prepared the
edition now in use, and which, I believe, gives general satisfaction.
With a view to prevent, as far as practicable, our people from running
heedlessly into debt in procuring houses of worship, to secure them
permanently for the use of the ministers and members of the Methodist
Episcopal Church in the places where they should be built, as well as to
check the practice of selling or renting the slips, the following
resolutions were adopted, and ordered to be incorporated in the Discipline,
in answer to the question, “Is any thing advisable in regard to building?”
1. That from this date no house of worship under our charge shall be built,
or the building commenced, until the site or ground on which such house
or houses are to be located is secured to the church as our deed of
settlement directs, and said deed is legally executed.
2. That from and after this date no house of worship under our charge shall
be commenced until three-fourths of the money necessary to complete the
building be in hand or subscribed. The estimate of the sum necessary for
the whole expense of said house or houses to be made by a judicious
committee, to consist of at least three members of our Church, to be
chosen by the quarterly meeting conference of the circuit or station in
which such house or houses are designed to be built.
3. That it be made the duty of each presiding elder and preacher in charge
to make proper inquiry in their districts, circuits, and stations
respecting the title we have to our houses of worship; and in all cases
where a title is found deficient, to adopt the most judicious and
prudent measures to have them secured as directed in our deed of
settlement, and whenever a vacancy is found in the trusteeship to have
it filled, as directed in the Discipline.
4. That the practice of building houses with pews, and the renting and
selling said pews, is contrary to our economy, and that it be the duty
of the several annual conferences to use their influence to prevent such
houses from being built in future, and, as far as possible, to make
those free which have already been built with pews.
5. That in future we will admit of no charter, deed, or conveyance for any
house to be used by us as a house of worship, unless it be provided in
such charter, deed, or conveyance that the trustees of said house shall
at all times permit such ministers. and preachers, belonging to the
Methodist Episcopal Church, as shall from time to time be duly
authorized by the General Conference of said Church, or by the annual
conference, to preach and expound Gods holy word, and to execute the
rules and discipline of the Church, and to administer the sacraments
therein, according to the true meaning and purport of our deed of
settlement.”
The rule in reference to the preliminary steps to be taken in regard to
procuring funds for building churches has been but little heeded, our people
thinking, probably, that they understand this matter better than the General
Conference, and hence, in many instances, debts have been contracted to such
an amount as to render the situation of the trustees extremely embarrassing,
if not indeed almost ruinous. Nor has all that has been said and done to
prevent the renting or selling of slips checked the practice, for it has
gone on steadily increasing among us in most of the northern conferences. It
would seem, however, that the advocates for the exclusive free seat system
were determined at this conference to make a strong effort to annihilate the
practice; for in the first answer to the above question, which until now
read, “Let all our churches be built plain and decent,” were added the
words, “and with free seats.” This amendment, however, was not carried
without great opposition from those delegates who felt the necessity, either
to have no houses at all, or to permit them to be built with a view to rent
or sell the seats.
A very important alteration was made at this conference in respect to local
preachers. Until now they had been identified with the quarterly meeting
conferences, had received their license to preach on the recommendation of
this meeting, and were amenable to it for their moral, Christian, and
official conduct, with the privilege of an appeal to an annual conference in
case they had been censured, suspended, or expelled by the quarterly
conference. A little uneasiness had been manifested at times, by some of the
local preachers, because they thought they had been abridged of some of
their rights, in not being permitted to be examined, licensed, and tried by
their peers exclusively. To remove the cause of their dissatisfaction by
granting the privilege of transacting the business which related to
themselves exclusively, this General Conference created a District
Conference,” to be composed of “all the local preachers in the” (presiding
elder’s) “district who shall have been licensed two years.” Of this meeting
the presiding elder of the district, or, in his absence, such person as the
district meeting might elect for the purpose, was to be president. This
conference was authorized to grant licenses to proper persons to preach as
local preachers, to renew their licenses, to recommend to annual conferences
suitable persons for deacon’s or elder’s orders in the local ministry, for
admission on trial in an annual conference, to try, suspend, expel, or
acquit such local preachers as might be accused; but it could not license
any man to preach unless he were recommended by a quarterly meeting
conference: in fact, all the powers formerly belonging to the quarterly
conference, which related to local preachers, except simply the privilege of
recommending the candidates to the office of local preachers, were
transferred to this district conference.
As was foreseen by some who were opposed to this startling innovation upon a
long established usage, this conference by no means worked well. Many of the
local preachers themselves were much dissatisfied with it, and hence, in
various parts of the country, it was difficult to convene a sufficient
number to do business; while in others, where they were most active in
procuring the passage of the law creating and defining the powers of this
conference, a spirit of insubordination, incompatible with the rights and
privileges of the itinerancy, began to manifest itself; and there can be no
doubt that this injudicious measure, which had been presented to and carried
through the conference with some precipitancy, tended to foment that spirit
of radicalism which ended in the secession of the party who styled
themselves “Reformers,” and who have since organized under the name of the
“Protestant Methodist Church.”
In consequence of witnessing these effects of the present organization, the
powers of the district conferences were from time to time somewhat abridged,
replacing in the quarterly meeting conference the power of transacting the
affairs relating to local preachers, where and when the district conference
did not assemble, until finally, in 1836, the district conference was
dissolved, and its rights, powers, and privileges reverted back to the
quarterly meeting conference, where they have been and are now exercised, to
the general satisfaction of all concerned.
As the constitution of our Missionary Society contemplated the co-operation
of the General Conference, having given authority to that body to
incorporate an article for the appointment of missionaries, and for
regulating the manner in which the funds for their support should be drawn,
the subject came up for consideration before this General Conference, and
its deliberations resulted in the adoption of the following report, which
was drawn up, I believe, by the late Bishop Emory: —
“Your committee regard the Christian ministry as peculiarly a missionary
ministry. ‘Go ye into all the world, and preach the gospel to every
creature,’ is the very foundation of its authority, and develops its
character simultaneously with its origin.
“The success which attended the itinerant and missionary labors of the first
heralds of salvation farther establishes the correctness of this view, and
demonstrates the divine sanction of this method of spreading the gospel.
“In process of time, however, the missionary spirit declined, and the spirit
of genuine Christianity with it. Then it pleased the Lord to raise up the
Messrs. Wesleys, Whitefield, and others, through whose itinerant and
missionary labors a great revival of vital piety was commenced, the progress
and extent of which, at present, your committee cannot but regard as cause
of unbounded thankfulness and pleasure.
“The missions of Boardman and Pilmoor, of Wright, of Asbury, and others, are
events in our history not soon to be forgotten. A grateful people feel their
happy influence and hold their memory dear, and generations yet unborn will
rise up and call them blessed.
“Can we, then, be listless to the cause of missions, We cannot. Methodism
itself is a missionary system. Yield the missionary spirit, and you yield
the very lifeblood of the cause.
“In missionary efforts our British brethren are before us. We congratulate
them on their zeal and their success. But your committee beg leave to
entreat this conference to emulate their example. The time, indeed, may not
yet be come in which we should send our missionaries beyond seas. Our own
continent presents to us fields sufficiently vast, which are opening before
us, and whitening to the harvest. These, it is probable, will demand all the
laborers and all the means which we can command at present.
“You will permit your committee to mention some of those missionary grounds
which may have a peculiar claim to your first attentions. They are the
Canadas, the Floridas, the state of Louisiana, the territories of Arkansas
and Missouri, our western frontiers generally, having regard to those who
use the French, Spanish, or other foreign languages, as well as to those who
use the English; together with any destitute places in the interior in which
circuits may not yet have been formed, and where it may be judged important
to have efficient missions.
“In a particular manner the committee solicit the attention of the
Conference to the condition of the aborigines of our Country, the Indian
tribes. American Christians are certainly under peculiar obligations to
impart to them the blessings of Civilization and Christian light. That there
is no just cause to despair of success, through grace, in this charitable
and pious undertaking, is demonstrated by the fact that there are already
gathered into Church fellowship about sixty members of the Wyandot tribe, in
the state of Ohio; and that a successful mission, under our direction, is
now in operation among them. Why might not similar success attend other
missions among other tribes? Is the Lord’s arm shortened that he cannot save
our brothers of the forest? or is his ear heavy that he will not hear in
their behalf?
“The government of the United States has manifested a disposition toward the
Indians which may contribute much, not only to their civilization, but to
their evangelization. Ten thousand dollars annually have been appropriated
by congress for the establishment of schools among them. By this act it is
required that the plan of education embrace, for the boys, in addition to
reading, writing, and arithmetic, the practical knowledge of agriculture,
and of such of the mechanic arts as are suited to the condition of the
Indians; and for the girls, spinning, weaving, and sewing. This your
committee consider a very judicious regulation, and perfectly compatible
with the duties of missionaries, if men of families who might be established
among them, as teachers in those schools, while their wives would assist in
the instruction of the girls in their appropriate departments. The
civilization of the Indians will promote their evangelization.
Indeed, your committee are decidedly of opinion, that it is the rising
generation among the Indians to whom your attention should be chiefly
directed; and that the institution of schools among them, on the government
plan, and under the government patronage, should be your first care. It will
be necessary, at the same time, in the appointment of teachers to select
suitable persons, with a view to the ulterior object of Christian
instruction, both to the youth and the adult; which object, it is evident,
will be greatly promoted by means of a common language; by the influence
which a teacher will have over the youth; and by the free access which will
be gained, through them, to their parents and friends. This is the course
which has been pursued by our missionary brethren of the British connection
in the island of Ceylon, and, your committee believe, with great success.
“Several denominations have already availed themselves of the proffered aid
of government above mentioned, and have flourishing schools, of a missionary
character, now in operation among different tribes.
“The American Board of Commissioners for Foreign Missions have an
establishment of this kind on the Chickamaugah, in the Cherokee country, and
another among the Choctaws. At the first are about one hundred Indian
Children, and at the second from forty to sixty. This board have also
directed their attention to the country west of the Mississippi, and an
establishment similar to those above named is already in a state of
forwardness there. Besides these, branches are organized in different parts
of the Cherokee and Choctaw Countries; and measures are in operation to
establish two other principal schools, one for the benefit of the Creeks and
the other for the Chickasaws.
“The Baptist society have a school in Kentucky, at the Great Crossings, to
which fifteen or twenty Indian children have been sent from the Indian
country: and they are about to organize a school at the Valley Towns, in the
Cherokee country.
“At Spring-place, in the Cherokee nation, there has been a school for
fourteen years, under the care of the Moravians, which is said to have been
productive of much good.
“The United Foreign Missionary Society of New York are about organizing a
school west of the Mississippi, and also for the benefit of the emigrant
Cherokees. It is supposed they will go into operation in the course of this
spring and summer.
“Your committee had felicitated themselves on the pleasing and inviting
openings for such institutions which had appeared, particularly among the
Wyandots; of which tribe many, through the instrumentality of our missions,
have already been turned from darkness to light, and from the power of Satan
unto God. But while we have been delaying, others have stepped in. The agent
of that tribe has informed a member of your committee that he has written to
the secretary of war to place the proportion of the ten thousand dollars per
annum, allowed by congress, which may be allotted to that agency, at the
disposal of the committee of Friends on Indian concerns, in this city; and
they have it in contemplation to open three schools, the ensuing summer, in
the said agency.
“Your committee hope not to be understood as expressing any regret at the
zeal of other denominations in so good a cause. Far from it. The mention of
this is intended rather to provoke ourselves to love and to good works.
There yet is room.
“From the above sketch it will be seen how the spirit of missions is
diffusing itself in our country. It ought to be cherished and rightly
directed. If we do not cherish it, others will. It is of God, and will
prevail.
“Indeed, many of the Indians themselves, bordering on our improved
settlements, are roused to a sense of their deplorable condition. With
outstretched arms they cry to us, and say, ‘Come and help us!’ Your
Committee believe it a call of Providence, which should be obeyed.
With these views they submit the following resolutions, viz.: —
“Resolved, by the delegates of the annual conferences in General Conference
assembled,
1. That this Conference do highly approve of the institution of the
Missionary Society of the Methodist Episcopal Church in the City of New
York, and, on the recommendation of the managers thereof; do agree to
and adopt its constitution.
2. That it be, and hereby is, earnestly recommended to all the annual
conferences to take such measures as they may deem most advisable for
the establishment of branch societies, auxiliary to the parent Methodist
Missionary Society at New York, in all convenient and practicable places
within their bounds; and that it be the duty of the general
superintendents to communicate this recommendation to the said
conferences, and to use their best endeavors and influence to have it
carried into speedy and general effect.
3. That this conference do fully approve of the plan of education for the
civilization of the Indians, required by a circular, in conformity with
an act of congress, issued from the department of war, by the Hon. J. C.
Calhoun, on the 3d of September, 1819, and by a supplement thereto,
issued from the department on the 29th of February last; and that they
do hereby authorize the general superintendents of the Methodist
Episcopal Church, and any others who, under their direction, may be
engaged in establishing, organizing, or conducting such school or
schools, to act in conformity therewith.
4. That the superintendents be, and hereby are, requested to, keep in view
the selection of a suitable missionary station westwardly or
southwestwardly — where a person may be appointed, as soon as they may
deem it expedient, to have charge of the missions which are or may be in
that direction, in the absence of the general superintendents.
5. That a more particular and regular attention ought to be paid to the
instruction of the destitute souls in our cities, towns, and country
places; and that the same be and is hereby earnestly urged on all our
preachers who may be appointed to such places respectively; and more
especially in stations where such instructions may be given with the
greatest regularity and effect: in which good cause the said preachers
are advised and requested, by all prudent and affectionate means, to
engage, as far as possible, the aid of our brethren the local preachers.
6. That this conference do highly approve of the pious zeal which caused
the institution of the Mite Society of Philadelphia, for promoting
domestic and foreign missions; that the thanks of this conference be,
and hereby are, rendered to the said society for the same, and for their
friendly address to this conference on the subject; but that, having
adopted a modified constitution of a missionary society, to be
established in New York, from the objects of which the publishing of
Bibles has been separated, for the reasons contained in the said address
from Philadelphia, and also on the recommendation of the society in New
York, and contemplating very important advantages from having the parent
missionary society located where the Book Concern is conducted, so that
the editor and general book steward for the time being may always be
treasurer thereof, this General Conference do respectfully and
affectionately recommend to the society in Philadelphia to become
auxiliary to that in New York.
“All which is respectfully submitted. “Wm. Ryland, Chairman. “Baltimore, May
15, 1820.”
It will be perceived from the sixth resolution of this report that our
brethren in Philadelphia had also presented an address to the conference, in
reference to their missionary society, and likewise the reasons for the
preference given to the one which originated in the city of New York; the
chief of which was, that the location of the parent society might be in the
same place with the Book Concern, as it was expected that these two
institutions would greatly aid and mutually support each other, and
experience has proved that the expectation was well founded.
At the formation of this society it was intended to print and circulate
Bibles and Testaments gratuitously, in connection with spreading the gospel
by means of missionary labors; and hence it was called the “Missionary and
Bible Society of the Methodist Episcopal Church;” but being convinced, upon
more mature reflection, that the American Bible Society, which was now in
successful operation, was fully adequate to the task of supplying the
community with the sacred Scriptures, the society recommended to the General
Conference to strike the word Bible from the title, that it might confine
its efforts exclusively to missionary labors, and so more effectually
fulfill the primary design of its organization. This was accordingly done,
and the word “America” was also stricken out, as this was unnecessary to
designate the character of the society, there being no other missionary
society of the “Methodist Episcopal Church” in existence.
As the original constitution of this society has been altered from time to
time by the General Conference, on the recommendation of the board of
managers, that the reader may see at once how the affairs of the society are
conducted, and for what ends, I will insert the constitution as it now
stands, (1839,) without referring to the minutiae of those amendments by
which it has been brought to its present improved character. It is as
follows: —
“REVISED CONSTITUTION
Of the Missionary Society of the Methodist Episcopal Church
Article 1. This association, denominated ‘The Missionary Society of The
Methodist Episcopal Church,’ is established for the express purpose of
enabling the several annual conferences more effectually to extend their
missionary labors throughout the United States and elsewhere; and also to
assist in the support and promotion of missionary schools and missions in
our own and in foreign countries.
Article 2. The payment of two dollars annually shall constitute a member;
the payment of twenty dollars at one time a member for life.
Article 3. The officers of this society shall consist of a president, vice
presidents, clerk, treasurer, and assistant treasurer, who, together with
thirty-two managers, shall form a board for the transaction of business.
They shall all be members of the Methodist Episcopal Church, and he annually
elected by the society. Each annual conference shall have also the privilege
of appointing one vice president from its own body.
Article 4. There shall also be a resident corresponding secretary appointed
by the General Conference, whose salary shall be fixed and paid by the board
of managers, who shall be exclusively employed in conducting the
correspondence of the society, and, under the direction of the board, in
promoting its general interests, by traveling or otherwise. With the
approbation of the managers, he may employ such assistance, from time to
time, as may be judged necessary for the interests of the cause; the
compensation for which shall be fixed by the board. He shall be, ex officio,
a member of the board of managers. Should his office become vacant by death,
resignation, or otherwise, the board shall have power to provide for the
duties of the office until the next session of the New York conference,
which, with the concurrence of the presiding bishop, shall fill the vacancy
until the ensuing General Conference.
Article 5. The board shall have authority to make by laws for regulating its
own proceedings, to appropriate money to defray incidental expenses, and to
print books at our own press, for the benefit of Indian and other foreign
missions, fill up vacancies that may occur during the year, and shall
present a statement of its transactions and funds to the society, at its
annual meeting, and also shall lay before the General Conference a report of
its transactions for the four preceding years, and the state of its funds.
Article 6. Ordained ministers of the Methodist Episcopal Church, whether
traveling or local, being members of this society, shall be, ex officio,
members of the board of managers.
Article 7. The annual meeting, for the election officers and managers, shall
be held on the third Monday in April, in the city of New York.
Article 8. At all meetings of the society and of the board, the president,
or, in his absence, the vice president first on the list then present, and
in the absence of all the vice presidents, a member appointed by the meeting
for that purpose, shall preside.
Article 9. Twenty-five members, at all meetings of the society, and thirteen
at all meetings of the board of managers, shall be a quorum.
Article 10. The minutes of each meeting shall be signed by the chairman.
Article 11. It is recommended, that within the bounds of each annual
conference there be established a conference missionary society, auxiliary
to this institution, with branches, under such regulations as the
conferences shall respectively prescribe. Each conference, or other
auxiliary society, shall annually transmit to the corresponding secretary of
this society a copy of its annual report, embracing the operations of its
branches, and shall also notify the treasurer of the amount collected in aid
of the missionary cause, which amount shall be subject to the order of the
treasurer of the parent society, as provided for in the thirteenth article.
Article 12. Any auxiliary or branch society may appropriate any part or the
whole of its funds to any one individual mission, or more, under the care of
this society, which special appropriation shall be publicly acknowledged by
the board: but in the event that more funds be raised for any individual
mission than is necessary for its support, the surplus shall go into the
general treasury of the parent society, to be appropriated as the
constitution directs.
Article 13. The treasurer of this society, under the direction of the board
of managers, shall give information to the bishops annually, or oftener, if
the board judge it expedient, of the state of the funds, and the sums which
may be drawn by them for the missionary purposes contemplated by this
constitution: agreeably to which information the bishops shall have
authority to draw upon the treasurer for any sum within the amount
designated, which the missionary committee of the annual conferences
respectively shall judge necessary for the support of the missions and of
the mission schools under their care; provided always, that the sums so
allowed for the support of a missionary shall not exceed the usual allowance
of other itinerant preachers. The bishops shall always promptly notify the
treasurer of all drafts made by them, and shall require regular quarterly
communications to be made by each of the missionaries [5] to the
corresponding secretary of the society, giving information of the state and
prospects of the several missions in which they are employed. No one shall
be acknowledged a missionary, or receive support out of the funds of this
society, who has not some definite field assigned to him, or who could not
be an effective laborer on a circuit.
Article 14. Whenever a foreign mission is to be established, either among
the aborigines of our country or elsewhere, it shall be the duty of the
bishop making such appointment immediately to notify the treasurer of the
missionary society of the place, the number of missionaries to be employed,
together with the probable amount necessary for the support of any such
mission; which information shall be laid before the managers of the society;
and they shall make an appropriation according to their judgment, from year
to year, of the amount called for to sustain and prosecute the mission or
missions designated; for which amount the missionary, or the superintendent
of the mission or missions, shall have authority to draw on the treasurer of
the society, in quarterly or half-yearly installments.
Article 15. In all cases oft he appointment of a missionary, the name of
such missionary, and the district in which he is to labor, together with the
probable expenses of the mission, shall be communicated by the bishop or the
mission committee of each annual conference to the treasury of this society;
that a proper record of the same may be preserved.
Article 16. This constitution shall not be altered but by the General
Conference, upon the recommendation of the board of managers.”
It was ordered that five hundred copies of the report on missions together
with the amended constitution, should be immediately printed, that the
delegates might furnish themselves with copies to carry to their respective
districts and circuits.
These doings of the conference in relation to the Missionary Society exerted
a most favorable influence upon the cause, and tended mightily to remove the
unfounded objections which had existed in some minds against this
organization.
Having witnessed much confusion in the conference when appeals from the
lower tribunals had been presented, the following clause was added to the
Discipline, with a view to regulate the manner in which appeals should be
hereafter conducted
“In all the above-mentioned cases it shall be the duty of the secretary of
the annual conference to keep regular minutes of the trial, including all
the questions proposed to the witnesses, and their answers, together with
the crime with which the accused is charged, the specification or
specifications, and also preserve all the documents relating to the case,
which minutes and documents only, in case of an appeal from the decision of
an annual conference, shall be presented to the General Conference, in
evidence on the case. And in all cases when an appeal is made, and admitted
by the General Conference, the appellant shall either state personally or by
his representative (who shall be a member of the conference) the grounds of
his appeal, showing cause why he appeals, and he shall be allowed to make
his defense without interruption. After which the representatives of the
annual conference, from whose decision the appeal is made, shall be
permitted to respond in presence of the appellant, who shall have the
privilege of replying to such representatives, which shall close the
pleadings on both sides. This done, the appellant shall withdraw, and the
conference shall decide. And after such form of trial and expulsion, the
person so expelled shall have no privileges of society or sacraments in our
Church, without confession, contrition, and proper trial.”
These are all the acts and doings of this conference worthy of record,
except what has been heretofore noticed concerning the election and duties
of presiding elders, and the resolutions regarding the Book Concern and
slavery, which will be noted in another place. It may be proper, however, to
add, that Nathan Bangs was elected principal, and Thomas Mason assistant
agent and editor of the Book Concern; and as this conference resolved to
establish a branch at Cincinnati, Martin Ruter was appointed to its agency.
The conference adjourned May the 27th, to meet again in the city of
Baltimore, May 1, 1824.
The conflicting opinions in relation to the presiding elder question, on
slavery, and concerning renting pews in churches, and some other matters,
had elicited considerable debate, and sometimes, as is usual on such
occasions, not of the most hallowed and conciliatory character, by which
means the feelings of some of the members were somewhat chafed, and they
went home under a state of mind not the most friendly one toward another.
Time for calm deliberation, however, and the mutual interchange of
sentiments and feelings in their respective annual conferences, gradually
wore away this momentary irritation, and restored them to that fervor of
spirit and devotion to the cause of God by which they had been heretofore
distinguished.
_________________________________________________________________
[5] The spirit of this requirement is complied with by the report of a
superintendent of any missionary district, in which he embraces a general
account of the several missions under his care.
_________________________________________________________________
CHAPTER 6
From the Close of the General Conference of 1820 to the Beginning of the
General Conference of 1824
According to the decision of the late General Conference, there was an
additional annual conference created this year called Kentucky making in all
twelve. This conference, it was stated, “shall include the Kentucky, Salt
River, Green River, and Cumberland districts, and that part of the state of
Virginia included in the Green Brier and Monroe circuits, heretofore
belonging to the Baltimore conference, and the Kenawa and Middle Island
circuits, heretofore belonging to the Ohio conference.”
This division of labor into twelve annual conferences gave to each effective
bishop — for, as Bishop McKendree had been released from effective labor in
consequence of his debility, there were but two — six conferences to attend,
which, in the extension of the work, particularly in the west and southwest,
made their labors extremely arduous. They, however, entered upon their work
with diligence and zeal; and although Bishop McKendree was not required to
perform effective service, yet he attended as many of the conferences as his
strength would allow, and was particularly useful in the missionary
department of the work, in which be took a deep and lively interest.
Notwithstanding what had been done to supply the destitute portions of our
country with the word and ordinances of Christianity, there were yet many
parts unprovided for, particularly in the southwestern states and
territories. The state of Louisiana, which contained at this time not less
than 220,000 inhabitants, about one fourth of whom were slaves, was almost
entirely destitute of evangelical instruction. About three fourths of the
population were French Roman Catholics, but few of whom could either speak
or understand the English language, and the greater proportion of these had
never heard a Protestant minister.
In this large territory there was a presiding elder’s district, including
only two circuits, called Attakapas and Washataw, in which there were one
hundred and fifty-one white and fifty-eight colored members, under the
charge of three preachers, including the presiding elder. How inadequate
they were all to meet the spiritual wants of the people, may be inferred
from the fact, that one of these preachers traveled not less than five
hundred and eighty miles every five weeks, in order to preach to as many of
the people in their scattered settlements as he possibly could. In this
state of things the few whose hearts the Lord had touched sent up a loud and
urgent call to the rulers of the Methodist Episcopal Church, and made their
earnest appeals to the managers of our Missionary Society for ministerial
help. After consulting with Bishop McKendree in reference to the best manner
of answering these earnest appeals, the managers selected a young preacher
of promising talents, Ebenezer Brown, who was approved of and appointed by
Bishop George, and, with a view to qualify himself for his work, he entered
upon the study of the French language. He went finally to his field of
labor, but the enterprise proved a failure. Such were the prejudices of the
French population, fomented as they were by priestly influence, that the
missionary could gain no access to the people; and hence, after spending
some time in preaching to an English congregation in New Orleans, he
returned to the New York conference, in which he continued until he located.
But though these efforts to send the gospel in that direction, like many
others of a similar character which had been made to benefit the Catholic
population, were unsuccessful, the prospects in other places, particularly
among the aborigines of our country, were more flattering. These long
neglected people, the original lords of the soil, began to attract the
attention of the Methodist Episcopal Church, and by one of those singular
providences which so strikingly indicate the wisdom and power of God in
selecting the means for the accomplishment of his purposes of mercy, a work
of grace had been commenced among the Wyandot Indians in Upper Sandusky, in
the state of Ohio.
That the reader may duly estimate the difficulties with which the
missionaries had to contend, in their efforts to convert these savages to
the Christian faith, it is necessary that he should know something of their
superstitions, customs, and manner of living, as well as the great diversity
of languages which are spoken by the several tribes.
Within the bounds of the United States and territories there were remaining,
according to the most accurate estimate which could he made of all the
numerous tribes which once inhabited this land, only about one hundred and
thirty thousand; and there were supposed to be in the Canadas, chiefly of
the Chippeway [sic], Mohawk, and Missisauga tribes, about fifty thousand
more. Such inroads had disease, wars, and intemperance made upon this once
numerous and powerful people, the aboriginal lords of the soil, that these
several tribes of Indians were but fragments of what they once were,
scattered about in small insulated groups, some of them half civilized, and
many melted down to mere handfuls in comparison to their former numbers.
These one hundred and thirty thousand were divided into not less than
sixty-five different tribes, speaking almost as many languages, some reduced
to as few as thirty in a tribe, while the largest number did not exceed
thirty thousand in any one tribe. What a difficulty does this single
circumstance present in the way of their conversion! And how hopeless must
their case have appeared to all who looked at them merely with the eye of
human reason! But the faith of the Christian surveyed them with very
different feelings, and prompted him to adopt measures for their melioration
and salvation.
Though each tribe may have some religious notions and customs, as well as
modes of life, peculiar to itself, yet in the general outline of heathen
superstitions and manner of savage life they all agree; and hence a general
description of these things may answer the purpose of conveying an accurate
idea of their character and religious and social condition.
Though most of them believe in one supremely good Spirit, whom they call
Ke-Sha-Muneto, yet as they think he is goodness itself, they conclude he can
do no evil, and therefore they neither fear nor offer to him any
propitiatory sacrifice. To the evil spirit, who is called Manche-Muneto,
they offer sacrifices, as an object of fear and dread, that they may appease
his wrath.
In addition to these two great and powerful beings, they believe in the
existence of a multitude of subordinate deities, who are distinguished by
the simple name of Muneto. These are, like the gods of the ancient heathen,
local deities, who have their abodes in caves of the earth, in great
waterfalls, in large and dangerous rivers and lakes, which, together with
whatever natural phenomenon is calculated to inspire the mind with awe and
dread, are under the control of these inferior and local deities. To the
care of these subordinate gods the souls and bodies of individuals are
committed, and it is a subject of much solicitude for each person to
ascertain to which of the Munetos his destinies are to be consigned, that he
may render to it the proper homage. For the purpose of acquiring this
knowledge they go through a most painful process of fasting and other bodily
austerities for several days in succession, and when reduced by this means
to great physical weakness, they become perturbed in sleep, and the thoughts
which flit through their minds in that state are interpreted in such way as
to lead them to infer that either a bear, a deer, a snake, or some other
animal is to be the representative of their guardian Muneto; and
thenceforward the animal selected by the individual becomes the object of
his superstitious reverence through all the vicissitudes of his future
roving life. [6]
But they have also their priests, who hold a preternatural intercourse with
the invisible world, and interpret the will of the gods unto the people.
These are called Paw-waws, or Conjurors. These profess to hold a
correspondence with invisible and absent spirits, whether dead or alive, and
teach the deluded people to believe that they can inflict punishment upon
their enemies, even though at a great distance from them — that they can, by
their conjurations, cure diseases, expel witches and wizards, and control
the power of evil spirits. These conjurors have their medicine-bags, with
which they perform a variety of antic tricks, beating their tum-tum, a sort
of drum, and singing their monotonous tunes over the sick, attempting by
this means to drive away the evil spirit and restore the patient to health;
but they more frequently increase the sufferings or hasten the dissolution
of the diseased person than effect his cure.
In addition to these ordinary priests there is another order of a peculiar
character, — whose business is to guard the “Council Fire.” This is kept by
each tribe in a place selected for that purpose, where an altar, something
in the form of a rude oven, is erected, and here the eternal fire, as it is
called, is kept perpetually burning. That it may not be extinguished or
desecrated by rude or vulgar hands, four persons, two males and two females,
husbands and their wives, are appointed as its guardians. The wives are
required to cook and do the domestic work, while their husbands, who are
destined more especially to the sacred duty of guarding the council fire,
are likewise engaged in hunting and providing all needful things for the
household. These four persons are relieved from all secular cares, that they
may the more entirely devote themselves to the holy trust confided to them.
In this priesthood a perpetual succession is kept up by the appointment of
the head chief and his spouse, the former selecting the husband and the
latter the wife of the survivor. And so sacred is the duty of guarding the
eternal fire considered, that death is inflicted as a punishment upon him
who violates his trust. [7]
The custom of ridding themselves of the encumbrance of the aged and infirm,
by putting an end to their life, is continued among these heathen with all
its shocking barbarities. The following, as corroborative of the truth of
this, is related on the authority of the Rev. William Case, whose labors
among the Indians of Upper Canada, and intimate acquaintance with their
customs, entitle him not only to credit, but also to the thanks of the whole
Christian community. He says: “Many years since an aged respectable
gentleman, being at the head of the Bay of Quinte, found an assemblage of
Indians. On inquiring the cause, he was informed that they had assembled to
perform one of their ceremonies. Out of respect to our informant they
permitted him to witness the scene. They were ranged in Indian file, at the
head of which was an aged man, and next to him a lad, his son, with a
hatchet in his hand. They all moved slowly until they arrived at a place
nearly dry in the ground. Here they halted. The old man kneeled down. The
son stood for a moment, and then deliberately stepped up and struck the
tomahawk into his father’s head. He fell under the stroke, was buried, and
the ceremony ended by drinking freely of ardent spirits.” In justification
of this inhuman conduct, they alleged that this was not a punishment for any
crime, but merely because the old man could no longer follow them in their
wanderings. So powerfully does the selfish principle predominate over filial
love and obedience.
But these superstitions are not the worst things with which the Christian
missionary has to contend. Had these heathen been left in their native
condition, their conversion to Christianity might be effected with much more
ease. It is, indeed, lamentable to reflect, that their proximity to the
white population, and their intermingling with them for purposes of traffic,
instead of bettering their condition, have made it far worse, and furnished
them with an argument against Christianity of peculiar point and force. I
allude to the introduction of ardent spirits by mercenary traders, to the
custom of profane swearing, to gambling, and to those diseases to which they
were heretofore strangers. These things have debased their minds, corrupted
their morals, impoverished their tribes, thinned their ranks, and hardened
them against the truths of the gospel. And this is the more to he lamented,
because these evils have been superinduced by those who have called
themselves Christians, and professed to enjoy the advantages of
civilization. In consequence of these things, the semi-civilized Indians,
who skirt our settlements, and have intermingled with their white neighbors,
are the worst, to whom the appellation of “miserable, half-starved
Indians” most appropriately belongs to those in the interior, far removed
from civilized life, being much more industrious, better clad, enjoy better
health, and are more easily reached by gospel truth.
This state of things renders it imperative for the missionary, on his first
introduction to these semi-barbarians, to remove the objections to
Christianity arising from the corrupting example of those professed
Christians who have cheated them, made them drunk with “fire waters,” and
turned the edge of the sword against them, until they have been compelled to
seek a shelter from the hot pursuit of their enemies by plunging farther and
farther into the trackless wilderness — by leaving their paternal
inheritances, and taking up their abodes amidst bears and wolves, and other
wild beasts of the forests. To do this — to meet and obviate their
objections arising out of this inhuman treatment, by distinguishing between
a cause and its professed advocates, between nominal and real Christians,
and by discriminating between pure Christianity and that corrupted form of
it which has been made to accommodate itself to the debased passions of men
— to do this effectually and satisfactorily to the inquisitive mind of an
Indian requires no little ingenuity and patient perseverance. And yet it
must be done before an entrance can he gained to his heart by the truth. He
must he convinced that the missionary is honest in his purpose, and then the
latter must adapt himself, in his mode of instruction, to the condition, the
intellect, and the moral habits of his pupil.
Such were the difficulties existing among the Indian tribes to whom the
gospel was sent by the Missionary Society of the Methodist Episcopal Church
about this time; and yet it met with a success unparalleled among Indian
missions.
The Wyandot Indians, among whom the reformation commenced, called by the
French Hurons, were once a powerful nation, the most ancient settlers and
proprietors of the country on both sides of the Detroit river, extending
northwest as far as Mackinaw. By frequent wars, however, and the destructive
influence of those vices contracted by their contiguity to the white
population, they had now become greatly reduced in number and influence, and
were at this time settled on a reservation of land in Upper Sandusky.
This reservation was about nineteen miles in length from east to west, and
twelve in breadth from north to south, containing in all nearly one hundred
and fifty thousand acres of land. This tract, through which the Sandusky
river winds its way, together with five miles square at the Big Spring,
includes all the soil remaining to this once numerous and powerful tribe,
whose dominion had extended, in their more palmy days, over such a vast
region of country. Their chief settlement, where the mission was commenced,
and the mission premises have been established, is about four hundred and
seventy miles north of Columbus, the capital of the state of Ohio.
As early as the year 1816, John Steward, a free man of color, born and
raised in Powhatan county, in the State of Virginia, visited these people in
the character of a Christian teacher. Having been brought to the “knowledge
of the truth as it is in Jesus,” and become a member of our Church, it was
deeply impressed upon his mind that it was his duty to travel somewhere
northwest in search of some of the “lost sheep of the house of Israel.” So
strong were his convictions on this subject that he could have no rest in
his spirit until he yielded obedience to what he considered the call of God.
Unauthorized by any church, and in opposition to the advice of many of his
friends, Steward took his departure from his “home and kindred,” and
continued his course until he arrived at Pipe Town, on the Sandusky river,
where a tribe of the Delaware Indians dwelt. After holding a conference with
these friendly Indians, and, through an interpreter, delivering to them a
discourse on the subject of religion, impelled on by h is first impressions,
the next morning he bade them an affectionate adieu, and pursued his journey
toward Upper Sandusky, and soon arrived at the house of Mr. Walker, United
States sub-agent, to whom Steward related his Christian experience, and the
reasons which had induced him to come among them. Being finally satisfied
that he was actuated by pure motives, Mr. and Mrs. Walker, both of whom
could speak the Wyandot language, encouraged and assisted him much in his
work. His first sermon was delivered to one old Indian woman. But
recollecting that his Lord and Master had preached successfully to the woman
of Samaria alone, Steward preached as faithfully to her as if there had been
hundreds present. At his next appointment, “on the morrow,” he had the
satisfaction to find added to his congregation an old man. To these he
addressed himself with such effect that they both were soon converted to the
Christian faith.
In this small way, and by these comparatively inefficient means, the work of
reformation began among these people in the month of November, 1816, and by
the faithful labors of Steward, assisted occasionally by some local
preachers, who took an interest in their spiritual welfare, before any
regular missionary was pointed to take charge of them, a large society of
converted natives had been formed, all zealous for the salvation of their
heathen brethren. Among these were several influential chiefs of the nation,
Between-the-logs, Mononcue, Hicks, and Scuteash, together with two of the
interpreters, Pointer and Armstrong; the first of whom, Between-the-logs,
was one of the chief counselors of the nation, a man of vigorous intellect,
who soon became an eloquent advocate for the Christian cause; nor was
Mononcue much inferior to him in mental strength and useful labors.
In 1819, the very year in which the Missionary Society was formed — a
coincidence not unworthy of notice — this mission was taken under the
superintendence of the Ohio conference, which held its session that year in
Cincinnati, August the 7th, and the Rev. James B. Finley, who was appointed
to the Lebanon district, took the Wyandot mission under his care. At a
quarterly meeting, held in November of this year, on Mad river circuit,
forty-two miles from Upper Sandusky, about sixty of these native converts
were present, among whom were the four chiefs above mentioned and the two
interpreters. And that the reader may judge for himself in respect to the
genuineness of the work which had been wrought in the hearts and lives of
these people, I will insert the following account of the manner in which
some of them related their Christian experience. Between-the-logs arose
first in the love-feast, and lifting his eyes to heaven, streaming with
tears of penitence and gratitude, said: —
“‘My dear brethren, I am happy this morning that the Great Spirit has
permitted us to assemble here for so good a purpose as to worship him, and
to strengthen the cords of love and friendship. This is the first meeting of
the kind which has been held for us, and now, my dear brethren, I am happy
that we, who have been so long time apart, and enemies to one another, are
come together as brothers, at which our Great Father is well pleased. For my
part, I have been a very wicked man, and have committed many great sins
against the Good Spirit, was addicted to drinking whisky and many evils: but
I thank my good God that I am yet alive, and that he has most perfectly
opened my eyes by his ministers and the good book to see these evils, and
has given me help to forsake them and turn away from them. Now I feel peace
in my heart with God and all men; but I feel just like a little child
beginning to walk; sometimes very weak, and almost ready to give up; then I
pray, and my Great Father hears me, and gives me the blessing; then I feel
strong and happy; then I walk again; so sometimes up and sometimes down. I
want you all to pray for me, that I may never sin any more, but always live
happy and die happy. Then I shall meet you all in our Great Father’s house
above, and be happy for ever.’ This speech was attended with great power to
the hearts of the people.
“The next who arose was Hicks, who had become a most temperate and zealous
advocate for the Christian religion. His speech was not interpreted entire;
but after expressing his gratitude to God for what he then felt, and hoped
to enjoy, he exhorted his Indian brethren to be much engaged for a blessing,
and enforced his exhortation in the following manner: — ‘When I was a boy,
my parents used to send me on errands, and sometimes I saw so many new
things to attract my attention, I would say, By and by I will ask, until I
would forget what I was sent for, and have to go home without it. So it may
be with you. You have come here to get a blessing, but if you do not ask for
it you will have to go home without it, and the wicked Indians will laugh at
you for coming so far for nothing. Now seek, now ask, and if you get the
blessing you will be happy, and go home light, and then be strong to resist
evil and to do good.’ He concluded by imploring a blessing upon his
brethren.
“Scuteash next arose, and, with a smiling and serene countenance, said, ‘I
have been a great sinner, and such a drunkard as made me commit many great
sins, and the Great Spirit was very mad with me, so that in here — pointing
to his breast — ‘always sick — no sleep — no eat — walk — walk—drink whisky.
Then I pray to the Great Spirit to help me to quit getting drunk, and to
forgive me all my sins; and God did do something for me — I do not know from
whence it comes nor where it goes, but it came all over me‘—Here he cried
out, ‘Waugh! Waugh!’ as if shocked with electricity — ‘Now me no more sick.
Me sleep, eat, and no more get drunk — no more drink whisky — no more bad
man. Me cry — me meet you all in our Great Father’s house, and be happy for
ever.’
At the conclusion of the love-feast there were not less than three hundred
white people assembled from the neighboring frontier settlements, to whom
Mr. Finley preached with great effect. The manifest attention in the
appearance and general deportment of the Indian converts, together with the
preaching, had a most salutary effect upon the audience.
“The next evening, at the earnest request of the natives, the meeting was
resumed. After an exhortation from Mr. Finley, Mononcue arose and exhorted
his brethren to look for the blessing they sought now. He then addressed the
white brethren as follows: —
“‘Fathers and brethren, I am happy this night before the Great Spirit that
made all men, both red, white, and black, that he has favored us with good
weather for our meeting, and brought us together that we may help one
another to get good and do good. The Great Spirit has taught you and us both
in one thing, that we should love one another, and fear and obey him. Us
Indians he has taught by his Spirit; and you, white men, he has taught by
your good book, which is all one. But your book teaches you, and us by you,
more plainly than we were taught before, what is for our good. To be sure we
served our Great Father sincerely, (before we were told by the good book the
way,) by our feasts, rattles, and sacrifices, and dances, which we now see
were not all right. Now some of our nation are trying to do better; but we
have many hindrances, some of which I mean to tell. The white men tell us
they love us, and we believe some do, and wish us well; but a great many do
not, for they will bring us whisky, which has been the ruin of our people. I
can compare whisky to nothing but the devil; for it brings with it all kinds
of evil — it destroys our happiness; it makes Indians poor; strips our
squaws and children of their clothes and food; makes us lie, steal, and kill
one another. All these and many other evils it brings among us; therefore
you ought not to bring it among us. Now you white people make it, you know
its strength and use, Indians do not. Now this whisky is a curse to
yourselves why not quit making it? This is one argument used by wicked
Indians against the good book; If it is so good; why do not white men all do
good? Another hindrance is, white men cheat Indians, take away their money
and skins for nothing. Now you tell us your good book forbids all this; why
not then do what it tells you? then Indians do right too. Again, you say our
Great Father loves all men, white, black, and red men, that do right; then
why do you look at Indians as below you, and treat them as if they were not
brothers? Does your good book tell you so? I am sure it does not. Now,
brothers, let us all do right; then our Great Father will be pleased, and
will make us happy in this world, and when we die then we shall all live
together in his house above, and always be happy.’”
At the Ohio conference, which was held this year, 1820, in Chillicothe, the
chiefs of the Wyandots presented a petition to the conference for a regular
missionary to be appointed over them. It will doubtless be both pleasing and
edifying to the reader to know the orderly method by which the whole affair
of preparing and presenting this petition was conducted, as it will show
that these people were governed by the principles of democracy in coming to
a final determination of any important question, while the executive
authority was confided to their chief men. The following is Mr. Finley’s’
account of this transaction: —
“Sunday, 16th July, in the Wyandot council house, Upper Sandusky, at the
close of public worship, was my last address to the Wyandots by the
interpreter. ‘My friends, and you chiefs and speakers in particular, I have
one word more to say; I expect to meet our good old chiefs and fathers in
the church at Chillicothe before I come to see you again, and they will ask
me how you come on in serving the Lord, and if you want them to keep sending
you preachers any longer, to tell you the good word, or if you have any
choice in preachers to come and teach you.’
“The answer. — ‘Our chiefs are not all here, and we must have all our chiefs
and queens together, and they must all speak their minds, and then we will
let the old father know.’
“They appointed to meet me at Negro town on Wednesday evening, on my return
from Seneca town; and, having returned, found them assembled and prepared to
answer. On entering in among them a seat was set in the midst of the room,
and I requested to take the seat, which I declined; but took my seat in
their circle against the wall, and directed the interpreter to take the
middle seat, which was done. After a short silence I spoke. ‘Dear friends
and brothers, I am thankful to find you all here, and am now prepared to
hear your answer.’
“Mononcue, chairman and speaker for them all, answered: —
“‘We let our old father know that we have put the question round which was
proposed on Sunday evening in the council house, and our queens give their
answer first, saying,
“‘We thank the old father for coming to see us so often, and speaking the
good word to us, and we want him to keep coming and never forsake us; and we
let him know that we love this religion too well to give it up while we
live, for we think it will go bad with our people if they quit this
religion; and we want our good brother Steward to stay always among us, and
our brother Jonathan too, and to help us along as they have done. Next we
let the old father know what our head chiefs and the others have to say.
They are willing that the gospel word should be continued among them, and
they will try to do good themselves and help others to do so too; but as for
the other things that are mentioned, they say, We give it all over to our
speakers; just what they say we agree to; they know better about these
things than we do, and they may let the old father know their mind.’
“The speakers reply for themselves: —
“‘We thank the fathers in conference for sending us preachers to help our
brother Steward, and we desire the old father to keep coming at least
another year when his year is out; and we want our brother Armstrong to come
as often as he can, and our brothers Steward and Jonathan to stay among us
and help us as they have done; and we hope our good fathers will not give us
up because so many of our people are wicked and do wrong, for we believe
some white men are wicked yet, that had the good word preached to them
longer than our people; and our great heavenly Father has had long patience
with us all; and we let the old father know that we, the speakers, will not
give over speaking and telling our people to live in the right way; and if
any of us do wrong we will still try to help him right, and let none go
wrong; and we will try to make our head chiefs and all our people better,
and we are one in voice with our queens, and we all join in giving thanks to
our good fathers that care for our souls, and are willing to help our
people; and we want them all to pray for us, and we will pray for them, and
we hope our great heavenly Father will bless us all, and this is the
last.’“
Their request was granted, and Moses Hinkle, senior, was appointed a
missionary to Upper Sandusky. Being aided and encouraged by so many
influential chiefs, and others of the tribe who had embraced the Christian
faith, the missionary entered upon his work with a fair prospect of success;
nor was he disappointed in his expectations, though it required much labor
and skill to bring them into gospel order, according to our disciplinary
regulations.
While these prospects were looming up before us in this and some other
places, the Church in the city of New York was convulsed by an eruption
which had been secretly working, and sometimes venting itself in low
murmurings and disputings, for a considerable time before it broke forth in
the manner now to be described. It would doubtless be tedious, and probably
uninteresting to the reader, for me to enter into a minute detail of all the
circumstances which led finally to a secession of a traveling preacher and
upward of three hundred members, including three trustees and quite a number
of class-leaders.
In contests of this character there is generally more or less of blame on
both sides in respect to the manner in which the controversy is conducted,
while only one can be right in regard to the main principle contended for,
or as it respects the measures and things to be sustained or sacrificed. And
that in the discussions which arose on the present occasion there were hasty
expressions and precipitate measures on the one side as well as the other, I
have good reason to know, while I am equally well convinced that the
seceders themselves had no just cause for their complaints, and the means
which they employed to accomplish their ends.
The origin of the difficulty may be traced to the rebuilding of John Street
church, in the year 1817, although long prior to this there had appeared a
jealousy between the uptown and downtown people, and more particularly
between the east and west portions of the city. But the manner in which this
church was re-edified, being a little more neat and costly than the other
churches in the city, furnished a plausible opportunity, for those who
seemed to want one, to censure the conduct of the trustees and those
preachers who favored their plan of building, and thus the spirit of
discontent among the members of the Church was much increased. Unhappily for
the peace of the Church, the malcontents were strengthened in their
opposition at the first by at least one preacher, who made no secret of his
dissatisfaction at the measures which had been pursued in relation to the
John Street church, and other matters connected with the administration of
discipline.
These things continued to distract the councils of the Church, and to
disturb its peace and harmony more and more, until the session of the New
York conference in 1820, when the conference adopted measures to remove, if
possible, the source of the difficulties, by advising our people to petition
the state legislature for such an act of incorporation as should “recognize
the peculiarities of our form of church government,” and thereby protect the
administrators of discipline in their ecclesiastical rights and privileges.
Though the conference meant nothing more than the removal of legal barriers,
which they then thought existed, out of the way, yet the dissatisfied party
seized hold of this circumstance with peculiar avidity, and made it subserve
their purposes by raising the cry of “legal establishment,” an “attempt to
coerce the people by civil laws,” &c., &c. Though all this was but idle
gossip, yet it had its effect in raising a prejudice in the minds of many
sincere members of our Church, and induced them to believe that their
preachers were adopting measures to enslave them, or to deprive them of
their just rights and privileges.
It is believed that the measures of the conference, though well meant, were
unnecessary, even for the attainment of the end proposed, as subsequent
experience has proved that the constitutions, both of the general and state
governments, amply secure to all denominations the full enjoyment of all
their peculiarities, and the free and unrestrained exercise of their
disciplinary regulations, provided they behave as peaceable citizens, and do
not infract any law of the land. This principle has been settled by the
highest tribunals of justice, and therefore no special act is necessary to
remove any legal barrier out of the way of the exercise of discipline,
provided as above, because all such barriers, did they exist, are
unconstitutional, and are therefore null and void.
But this act of the New York conference, perfectly innocent in itself, and
which was never carried into effect, furnished a plausible pretext to the
discontented party, and was used with admirable effect in raising a
prejudice against the constituted authorities of the Church. It finally
ended, as before remarked, in the secession of a preacher, William M.
Stillwell, and about three hundred members of the Church, some of whom were
men of long standing and considerable influence. They formed themselves into
an independent congregation, adopting the substance of our general rules for
their government, and our doctrines as articles of faith, professing at the
same time an attachment to the itinerating mode of spreading the gospel,
and, drawing others after them in some portions of the country, formed an
annual conference, made up chiefly — for I believe no traveling preacher
joined them except Stillwell — of local preachers, and those who had been
exhorters in our Church. Their itinerancy, however; was of short duration,
for those who seceded in the city of New York soon settled down upon the
Congregational plan of church government, allowing even the females a voice
in all matters of administration.
As it will not be necessary to advert to these things again, except
incidentally, it is proper to remark here, that most of those who left us at
that time have since returned to the church of their first love. Having
sufficiently tested the quality of the “new wine” to find it unsavory, and
becoming restive under their new regimen, they made application to be
restored to the privilege of drinking again the “old wine,” and to the
government from which they had expatriated themselves. Some afterward joined
the “Reformer,” improperly so called, and a few only of those who seceded
remain attached to Stillwell. Two out of the three trustees who left us,
most of the class-leaders, together with their members, have been, at their
own request, restored to their former fellowship, in a way equally
satisfactory to all concerned. Mr. Stillwell, however, remains over a
congregation, made up chiefly of those who have been gathered in since the
secession, and, so far as they may promote “the common salvation,” we wish
them success.
Notwithstanding these difficulties occurred in the city of New York and a
few other places which were affected by these movements, by which many a
sincere heart was made to palpitate with sorrow, and some of our ministers
to suffer a temporary reproach, the work of God was generally prosperous,
and great peace reigned among those who remained unmoved in the city of New
York.
It was no small satisfaction to the projectors and friends of our Missionary
Society to find that their labors were duly appreciated by their brethren,
and that the spirit of missions was gradually diffusing itself throughout
our ranks, exerting in its course a hallowing influence in the Church, and
calling forth a spirit of liberality highly creditable to all concerned.
Many of the annual conferences formed themselves into auxiliary societies,
and adopted energetic measures to establish branches throughout their
bounds, with a view to supply the pecuniary means needful to support those
men of God who volunteered their services for the salvation of men. Numerous
testimonies in favor of these measures, sent to the managers to cheer them
on the way, might easily be adduced; but I shall content myself with
inserting the following from the Rev. Thomas L. Douglass, of the Tennessee
conference: —
“The plan,” he remarks, “proposed in the Address of the Missionary Society
of the Methodist Episcopal Church, places things on very advantageous
ground. The men to be aided and sanctioned as missionaries are to be
approved by our annual conferences, and to act under the direction of our
bishops. Men who, renouncing ease and worldly prospects, devoted to God and
his Church, and qualified for the divine work in which they are engaged,
will spread the word of life; and by uniting precept with example they will
plant the standard of Immanuel, and diffuse light to thousands in regions
where darkness now reigns. O! could our venerable father, Bishop Asbury, the
apostle of America, have witnessed such a plan matured and carried into
operation by his sons in the gospel, his great soul must have felt such
rapture, that, like Simeon, he would have exclaimed, Lord, now lettest thou
thy servant depart in peace! Admirable system! The strength of Jehovah must
be felt by the powers of darkness in the operation of such a plan.
“I think the publication of the Methodist Magazine and the establishment of
the Missionary Society, both engrafted on the old itinerant missionary plan,
are calculated to impart such energy and spirit to the whole connection,
that we shall not only keep up the life and power of religion where it is
already planted, but renewed exertion and unequaled success, since the
apostolic age, in saving souls from death, will be the resulting
consequences.
“Nashville is certainly the most central as well as the most populous town
within the limits of this conference, and therefore ought to be the place
for the location of an auxiliary society, which I shall use my endeavors to
establish as soon as possible.”
Events have verified the truth of these anticipations respecting the blessed
results of this society. An enlightened zeal distinguished the conduct of
those who entered the most heartily into the missionary work, and the spirit
of revival pervaded many portions of the Church during this and succeeding
years. An auxiliary missionary society had been formed in Lynn, Mass., and
the Rev. J. A. Merrill, who was appointed by the bishop as a missionary in
the bounds of the New England conference, went to the upper Coos, along the
upper waters of the Connecticut river, a tract of country almost entirely
destitute of the gospel. God accompanied his labors with the energies of the
Holy Spirit, so that many sinners were awakened and brought to the knowledge
of the truth. He extended his labors into Vermont, some parts of New
Hampshire, and Maine, and everywhere found a people eager to hear the word.
The following extract from one of his letters will show the extent and
effect of his labors: —
“Since my last communication I have made two visits into the upper Coos
country, and am happy to state that the prospect still brightens. In
Lunenburgh there is a gracious work of religion. I have attended a number of
meetings in that place, and the power of God was evidently manifested among
the people. The tears and sighs of mourners clearly discovered that the word
was not delivered in vain. At one time nearly the whole assembly rose and
requested prayers, and after the congregation was dismissed a number of
mourning and weeping souls tarried, and still desired we should pray for
them. They readily prostrated themselves at the foot of the cross, while our
prayers were offered to God in their behalf. Several have professed faith in
the Lord Jesus, and others are still struggling for deliverance.
“There is a good work in the Congregational society in this town. At a
meeting not long since, the preacher, after giving an invitation to the
people to rise to be prayed for, and counting forty, urged the importance of
their kneeling, from the example of Christ and the apostles; he then
kneeled, and was joined in this Scriptural and rational act by nearly all
the congregation.
“About one hundred have been added to the societies on Stratford circuit
since the last conference, and perhaps more than that number on Landaff
circuit.
“I have made a tour of about five weeks into Maine; preached in the towns of
Shelbourn, Rumford, Bethel, Livermore, Augusta, Sidney, Gardner, Litchfield,
and Vienna. In some of these towns I preached four and five times, and have
reason to think the labor will not be lost. The prospect in several towns is
good; — in Vienna about sixty have experienced religion of late, and the
attention in most of these places is considerable.
“You observe in your letter that several wished to know how many miles I
have traveled and how many sermons I have preached since my appointment. I
am not much in favor of this practice, generally; but as it is the wish of
my friends, and has been a practice among missionaries, I shall here state,
for the satisfaction of the society, that I have visited and preached in
seventy towns, traveled three thousand six hundred and seventy miles, (in
about eight months,) and preached two hundred and forty sermons; but how
many families I have visited I cannot tell.”
In the town of Bristol, R. I., there was a gracious work of God. The
following particulars respecting the commencement and progress of Methodism
in this place will doubtless be interesting to the reader. About the year
1791 a sea captain, a citizen of Bristol, was brought to the saving
knowledge of the truth under Methodist preaching in the city of New York. On
his return to his native place he made known to some of his neighbors what
God had done for his soul. Though many who heard these things treated them
with contempt, others believed his testimony and received it with joy. Being
encouraged by these, the captain, whose heart burned with love to the souls
of his fellowmen, invited the Methodist preachers to visit Bristol; and
though much opposition was manifested by some, yet others received the word
with joyful and believing hearts, and a society was soon formed, consisting
of eighteen persons. This was the beginning of Methodism in that place, and
the society gradually increased in numbers and strength, so that in 1805
they were enabled to build a commodious house of worship. In 1812, under a
powerful revival of religion, about one hundred were added to their number.
This year, 1820, they were favored with another outpouring of the Spirit,
during which not less than one hundred and fifty gave evidence of a work of
regenerating grace, so that the whole number of Church members was four
hundred and eight, including twenty-two colored.
In Provincetown, Massachusetts, also, there was a remarkable work of God;
— so powerful was it in its effects, and so rapid in its progress, that it
changed the entire moral aspect of the place. As this work began while many
of the men were absent at sea — the inhabitants living chiefly by fishing
— on their return they were astonished at the change which had taken place;
but they soon became convinced that it was the power of God which had
produced the reformation, and they also were soon made “partakers of like
precious faith,” whole families rejoicing together “for the consolation.”
About one hundred and forty in this little town were brought to God during
this revival.
Chillicothe, Ohio, was also favored with manifest displays of the power and
grace of God. In 1819 there had been a revival here which eventuated in the
addition of three hundred and twenty to the Church. This year the work
continued with increasing power, and, among others, the man who had been
employed in finishing their house of worship, together with all his family,
and all the hands employed on the house, were made partakers of the grace of
life.
Many other places, too numerous to mention, were blessed with revivals, so
that it may be said the Church very generally was in a prosperous condition.
Thirty-five preachers were located this year, fifteen were returned
supernumerary, and forty-two superannuated, and three had been expelled.
Two, John T. Brame and George Burnet, had died in the Lord.
Numbers in the Church: Whites This Year: 219,332; Last Year: 201,750;
Increase: 17,582 — Colored This Year: 40,558; Last Year: 39,174; Increase:
1,384 — Total This Year: 259,890 [8] ; Last Year: 240,924 — Increase: 18,966
— Preachers This Year: 896; Last Year: 812; Increase: 84.
1821
The mission which had been commenced among the Wyandots continued to
prosper, and the reports of its success had a most happy influence on the
cause of religion generally. This year the Rev. James B. Finley was
appointed to the superintendence of this mission. In addition to preaching
the gospel to the adult Indians, he was instructed to establish a school for
the education of the children, both in letters and in domestic economy — to
teach the boys the art of agriculture, and the girls to sew, spin, and knit,
and all the duties of the household.
It is a coincidence worthy of notice, that about the time this good work
commenced among the natives of our forests, the government of the United
States made an appropriation of ten thousand dollars annually for the
support of native schools, in which it was ordered that the children should
he taught the arts of civilized life, as well as to read, write, and keep
accounts. This annuity was to be divided among the several schools which
might be established among the aboriginal tribes by missionary societies,
and the Wyandot school received its quota. To accomplish his object Mr.
Finley commenced building a house, which might serve the double purpose of a
house of worship and for teaching the children, and likewise inclosed a
large farm, the land having been granted by the chiefs to the mission, on
which he labored with his own hands, for the purpose of setting an example
to the Indians, that they might habituate themselves to an agricultural
life. These movements had a salutary effect upon their physical and moral
condition.
The converted natives were formed into classes, and the chiefs who embraced
Christianity were appointed leaders. At the first offer that was made to
receive them into class twenty-three came forward, with tears of mingled
sorrow and joy, desiring to become members of the Christian church, while
others stood trembling and weeping, crying aloud, “O, Shasus,
Ta-men-tare!” that is, “O, Jesus, take pity on us!” In this way the good
work went on during the year.
With a view to send the gospel to the Creek Indians, who inhabited a tract
of country lying within the bounds of the states of Georgia and Alabama,
then under the chieftainship of McIntosh, the celebrated half-breed warrior,
the Rev. William Capers undertook a tour through the state of Georgia, to
ascertain the feelings of its citizens toward an attempt to establish a
mission among that tribe of Indians. He was favorably received by the people
generally, and the proposed mission was viewed with a friendly eye. He
visited and preached in the most populous towns and villages in the state,
and made collections for the support of the contemplated mission, which was
begun the succeeding year.
The feelings of the managers of the Missionary Society, in view of what God
had already done through their instrumentality, may be seen by the following
extract from their third annual report: —
“It is now only about three years since this society commenced its
operations. Combining so large a field of labor, and comprehending in its
plans so large a circle, as the whole of the Methodist conferences in the
United States, it was but reasonable to expect that its progress would be
slow; but it has been sure. Time and patient perseverance are necessary to
set so many wheels in motion, to communicate life and vigor to each, and so
to direct the movements of the whole as to produce a simultaneous and
harmonious co-operation. But, blessed be the God of missions! the God of
Wesley and Whitefield — those eminent missionaries of the old world — who
inspired them with sufficient energy to set the mighty machine in motion —
of Asbury and Coke, who gave it such an impulse in the new world — blessed
be his holy name for ever, that he hath so far given success to the
experiment. Already the impulse is felt more or less strongly from the
center to the circumference of our connection. The mustard-seed first s own
about three years since has taken deep root, has extended its branches, and
many are reposing under their shadow. Young branches are shooting forth in
various directions, and, instead of exhausting the strength of the parent
stock, are daily adding to its growth and stability. As you have already
heard, the heathen tribes of our wilderness are partaking of its fruits.
“The time, indeed, is not far distant, when every man who shall have engaged
in this godlike enterprise will esteem it as the happiest period of his
existence, the highest honor ever conferred upon him, when he embarked in
the cause of missions. The loiterers, those who have looked on with cold
indifference, and with envious eye have waited the doubtful result, will
stand abashed, filled with confusion at their own supineness; and will, if
their zeal for God be not quite extinguished, petition the privilege to
redeem their lost time, by being permitted, at last, to participate in the
grand work of conquering the world by the power of truth.”
The work of God was generally prosperous throughout the bounds of the
several annual conferences, notwithstanding a spirit of disaffection was
manifesting itself in some places among a few restless spirits. Through the
agency of camp meetings in some parts of South Carolina much good was done,
and a new circuit which was formed in the neighborhood of Bush river was
blessed with an encouraging revival, under the labors of R. L. Edwards. An
effort was also made to carry the gospel into a new field in the southwest,
in what was called Jackson’s Purchase, which embraced portions of the states
of Kentucky and Tennessee, and Lewis Garrett and Hezekiah Holland were
appointed to this service. That they were successful in their labors is
evident from the fact, that there were returned on the Minutes for 1822 one
hundred and forty-two whites and thirteen colored.
In the Nashville district also, through the agency of camp meetings, there
were extensive revivals of religion throughout nearly all the circuits
within the district, so much so that the net increase, after deducting
expulsions, deaths, and removals, was one thousand three hundred and five
members. The writer of this account, the Rev. Thomas L. Douglass, thus
concludes his remarks: —
“The character of this revival is the least mixed with what are called
irregularities or extravagances of any that I ever saw. We have had nothing
of what is called the jerks, or dance, among us. The work of conviction in
the hearts of sinners has been regular, powerful, and deep; their
conversion, or deliverance from sin and guilt, clear and bright; and their
rejoicings Scriptural and rational. I think fully half of those who have
been the subjects of the work are young men, and heads of families; many of
them among the most respectable in the country, men of education, men of
talents. We anticipate help and usefulness from some of them in the Lord’s
vineyard. Upon the whole, it is the greatest work, the most blessed revival,
I ever saw. The whole country, in some places, seems like bowing to our
Immanuel; religion meets with very little that can be called opposition; and
many who neither profess nor appear to have any desire to get religion
themselves, manifest an uncommon degree of solicitude that others should
obtain it, and express a high satisfaction at seeing the work prosper. May
the Lord continue to pour out his Spirit, and may the hallowed fire spread,
until all the inhabitants of the earth shall rejoice in his salvation! To
God be all the glory! Pray for us, dear brethren, that this year may be as
the past, and much more abundantly. We look for it and expect it. The
district is well supplied with preachers, men of talents, men of zeal, and
in the spirit of the work. May the Lord bless their labors!”
In Carter’s Valley circuit, Holston conference, there were added, during a
revival that year, not less than three hundred to the Church.
In Pittsburgh, Pa., the work of reformation had been going forward without
interruption for about eighteen months, during which time not less than five
hundred had been added to the Church, of whom about two hundred and sixty
had been received in the course of six months. The writer of this account of
the work of God in Pittsburgh, the Rev. Samuel Davis, who was at that time
stationed there, closes his narrative in following words: —
“To those who have been conversant with the history of Methodism in this
place from its rise, and who, with lively interest, have marked its progress
down to the present, the retrospect must afford matter for the liveliest
feelings of gratitude to God. Yea, when they look back but a few years, and
compare what they then were with what they are now, their souls, in pleasing
astonishment, must cry out, ‘What hath the Lord wrought!’ When they consider
that, about ten or twelve years ago, an apartment in a private house was
sufficient to contain the society, and all who chose to assemble with them
to hear the word preached; and that now that little society has swelled to a
church of near seven hundred members, possessing two meeting-houses, (one of
which is large,) which are well filled, on sabbath evenings especially, with
serious and attentive hearers — a review of these circumstances constrains
them to acknowledge that it is indeed ‘the Lord’s doings, and marvelous in
their eyes,’ — ‘that they who were not a people should become the people of
the Lord.’ ‘The Lord reigneth! Let the earth rejoice.’”
In some portions of North Carolina the camp meetings were rendered a great
blessing to the people. In the town of Hillsborough, where the Methodists
had been but little known, having only two Church members in the place,
there was a society of forty raised up as the fruit of one of these
meetings, and they immediately adopted measures for erecting a house of
worship, much to the gratification of the people of Hillsborough. Other
places shared largely in the blessed effects of these revivals, and upward
of three hundred were added to the several societies in that region of
country, besides a number who connected themselves with other denominations.
In the more northern conferences also the work of God was prosperous. In the
New Hampshire district, in New Haven, Conn., Providence, R. I., New London
district, Wellfleet, New Windsor, and Rhinebeck circuits, the Lord poured
out his Spirit, and blessed the labor of his servants in the conversion of
many sinners and the sanctification of believers.
In 1819 Alabama was admitted as a state into the American confederacy. It
had been filling up, like the other territories in the west and southwest,
with inhabitants from Europe and the older states in the Union, most of whom
were destitute of the ordinances of Christianity. Into this country the
Methodist itinerants had penetrated, and succeeded in forming circuits and
establishing societies among the scattered population. This year, as the
following account will show, there were encouraging revivals of religion in
many places in that part of the country. The presiding elder, the Rev.
Thomas Griffin, writes as follows: —
“At a camp meeting held on the 6th of July last, on Pearl river, a few miles
from Monticello, the congregation was large and attentive, many were
awakened to a sense of their need of Christ, and five or six gave evidence
of a change of heart.
“On the 20th we held another meeting on the river Chickasawhay, about fifty
miles from the town of Mobile, where we have a large, flourishing society.
There were two traveling and four local preachers, and one Presbyterian
minister at this meeting. On Friday and Saturday the Lord favored us with a
solemn sense of his presence. Sinners were struck with awe, and stood with
respectful silence, while believers rejoiced in God their Saviour. On
sabbath we administered the Lord’s supper. All were solemn as night. The
word of God was heard with great attention, and I believe much good was
done. About ten professed justifying grace.
“On the 27th of July we held another meeting, about thirty miles from St.
Stephen’s, near the Tombeckbee and Alabama rivers. Though the principal part
of the people were irreligious, yet they behaved with great order and
decorum, and five or six professed to be converted.
“On the 2d of August we commenced a camp meeting on the banks of the Alabama
river, thirty miles below the town of Cahawba the seat of government for
this state. From the paucity of the inhabitants, and the affliction many
were suffering from a prevailing fever, there were not many that attended
this meeting. Some disorder was witnessed; but He that commanded the
boisterous winds to be still appeared in our behalf, and before the
exercises closed some were brought, as we have reason to believe, to the
knowledge of the truth.
“August 10th another meeting began, thirty miles above Cahawba, on the bank
of the above-mentioned river. A numerous concourse of people attended, and
much good was done. On Tuesday morning I requested all who had obtained an
evidence of their conversion to God to come forward to the altar, when
thirty-seven presented themselves. The last two meetings were held in a
forest, and the Indians were fishing in the river while we were preaching
and praying; the bears were ravaging the cornfields, and the wolf and tiger
were howling and screaming in the very woods in the neighborhood of our
meeting.
“These accounts may seem unimportant to those who are accustomed to more
numerous congregations, and who have the privilege of assembling in
convenient houses; but to us, who are struggling with many difficulties in
this newly settled country, it is highly gratifying, and fills us with a
pleasing hope of yet seeing the desert blossom as the rose.”
Fifty preachers were located this year, twenty-two returned supernumerary,
fifty-five superannuated, and five expelled. Three, Daniel Ireland, William
M. Stillwell, and William Barton, had withdrawn, the last of whom joined the
Protestant Episcopal Church. Six, namely, Samuel Parker, Charles Dickinson,
Archibald Robinson, John Robertson, Richard Emory, and Apheus Davis, had
finished their course in peace.
Samuel Parker was eminently useful in his day and generation. He was a
native of New Jersey, born in 1774, of poor parents. At the age of fourteen
he was brought from darkness to light, and became a member of the Methodist
Episcopal Church. In 1805 he entered the traveling ministry, and was
appointed to labor in the western country. It soon appeared that God was
with him. By his deep devotion to the work of God, and his eminent talents
as a preacher of righteousness, he acquired the confidence of his brethren,
and commanded the respect of the community generally. In 1815 he was
appointed the presiding elder of the Miami district, and from thence, in the
next year, was transferred to the Kentucky district, in which he continued
four years. In this station he was greatly blessed in his labors, during
which time he was married to Miss Oletha Tilton.
Being called by the bishop to fill an important post in the bounds of the
Mississippi conference, though his health was evidently declining, he
consented to be transferred to that more distant field of labor. He soon,
however, sunk under the influence of disease, and on the 20th of December,
1819, he died in peace.
The Rev. Samuel Parker was a man of deep experience, of fervent piety, of
stern integrity, and possessed talents of the most useful character as a
minister of Jesus Christ. His method of preaching was well calculated to
soothe the mind of the believer by the sweet and rich promises of the
gospel, as well as to inspire hope and faith in the broken-hearted, penitent
sinner. And his general deportment as a Christian minister, among his
brethren and the people of his charge, inspired such confidence in his
wisdom and the purity of his motives as gave him a powerful influence over
others, and he exerted it at all times for their present and future welfare.
Had he lived to “threescore years and ten,” no doubt he would have ranked
among the first ministers in the Methodist Episcopal Church; but that God
who “seeth the end from the beginning” saw fit to call him in the prime of
life from the militant to the church triumphant, where he rests from his
labors, and his works do follow him.
Of the others whose death is recorded, it is said that they also filled up
the measure of their days in usefulness, and ended their lives in the full
hope of the gospel.
Numbers in the Church: Whites This Year: 239,087; Last Year: 219,332;
Increase: 19,755 — Colored This Year: 42,059; Last Year: 40,558; Increase:
1,501 — Total This Year: 281,146; Last Year: 259,890 — Increase: 21,256 —
Preachers This Year: 977; Last Year: 896; Increase: 81.
1822
This year two more Indian missions were commenced, one among the Mohawks in
Upper Canada, and the other among the Creeks, called the Asbury mission. As
the latter, after much expense and labor, failed in the accomplishment of
its objects, perhaps it may be as well to give the history of its
commencement, progress, and termination, once for all, in this place.
As before stated, the charge of this mission was confided, by Bishop
McKendree, to the Rev. William Capers, of the South Carolina conference.
After traveling extensively through the state of Georgia, endeavoring to
awaken the missionary spirit, and collect funds to defray the expense for an
outfit of the mission, in the month of August of this year, in company with
Colonel Richard Blount, a pious and intelligent member of our Church, he
arrived at the Creek agency, on Flint river. After witnessing some debasing
scenes of amusement among the females, and one of those Indian plays which
was conducted with a rude display of Indian dexterity, and daring feats of
ferocious gallantry, he obtained an introduction to General McIntosh, the
principal man of the nation. As an instance of the lordly bearing of this
chief, who prided himself for having fought the battles of his country, as a
general in the ranks of the Indian allies, under the command of the hero of
New Orleans, [9] may be mentioned his refusing to converse with Mr. Capers,
though he perfectly understood the English language, only through the medium
of an interpreter, assuming, in the mean time, all the etiquette of a
stately prince in the reception of an ambassador.
The interview resulted in an agreement between the parties for the
establishment of a mission, with liberty to use so much land only as should
be found necessary to raise provision for the mission family, and for
building the needful houses; and the Rev. Isaac Hill, an old, tried,
experienced minister was appointed in charge of the mission. But
notwithstanding the favorable beginning of this laudable attempt to convey
the blessings of the gospel to these heathen, so long neglected by the
Christian church, difficulties of a formidable character soon made their
appearance. Some of the chiefs, who were not present at the council when the
above agreement was ratified, raised objections against the enterprise, and
thus created so many jarring sentiments in the nation, that for a time it
was doubted, among the friends of the cause, whether it was best to continue
the effort. It was, however, continued. A school was opened for the
instruction of the children, but the missionary was forbidden, through the
influence of the opposing chiefs, to preach the gospel to the adult Indians.
It was also strongly suspected that the United States agent lent the weight
of his influence against the prosecution of the mission, though an
investigation of his conduct resulted in his justification by the government
of the United States. And the following extract from the letter of
instructions which was sent to the Indian agent will show that the officers
of the government took a lively interest in the objects of this mission. The
secretary of war, the Honorable John C. Calhoun, after expressing his regret
that any difficulties should have arisen between the missionaries and
Colonel Crowell, the Indian agent, expresses himself in the following
language: —
“The president takes a deep interest in the success of every effort, the
object of which is to improve the condition of the Indians, and desires that
every aid be furnished by the Indian agents in advancing so important an
object; and he trusts that your conduct will be such as to avoid the
possibility of complaint on the part of those who are engaged in this
benevolent work.
“You will give a decided countenance and support to the Methodist mission,
as well as to any other society that may choose to direct its efforts to
improve the condition of the Creek Indians. It is not conceived that they
can have any just cause of apprehension against the privilege of preaching
the gospel among them; and you will use a decided influence with them to
reconcile them to its exercise on the part of the mission. The department
feels confident that, by proper efforts on your part, you may secure to the
mission the right of preaching among the Indians, which is deemed to be so
essentially connected with the objects of the society.”
Notwithstanding this favorable regard toward the mission by the government
of the United States, and the persevering efforts of the missionaries
themselves, the mission was destined to undergo a sad declension in its
affairs, and, after lingering for a while, was finally abandoned in despair.
In addition to the barriers thrown in the way of the missionaries by the
hostile chiefs and their partisans, were the troubles arising out of the
treaty made by McIntosh and his party, by which the lands included in the
chartered limits of Georgia were ceded to the United States, for the benefit
of the state of Georgia, for the consideration of the sum of four hundred
thousand dollars. This gave great offense to the majority of the nation, who
affirmed that McIntosh and those who acted with him executed this treaty
contrary to a law which had been promulgated in the public square, and they
arose against him with violence, and massacred him and some others under
circumstances of great barbarity. This threw the nation into great
confusion, and exerted a most deleterious influence upon the interests of
the mission.
The school, however, was continued under all these discouragements, and by
the judicious manner in which it was conducted, and the manifest improvement
of the children, both in letters and religion, it acquired the confidence
and respect of all who made it an object of inquiry. And the restraints
against preaching the gospel being removed in 1826, owing, in a great
measure, to the interference in behalf of the mission by the United States
government, the mission presented a more flattering prospect, so that in
1829 there were reported seventy-one Church members at the Asbury station,
namely, two whites, twenty-four Indians, and forty-five colored; and the
school consisted of fifty scholars. Under this state of things the friends
of the cause fondly anticipated a final triumph over infidelity and heathen
superstition among this nation of Indians. But, alas! how often are all
human expectations blasted!
Such were the difficulties thrown in the way of this mission, that in 1830
it was entirely abandoned. Their confirmed habits of intemperance, their
predilection for savage life, the persevering opposition of most of the
chiefs to the self-denying doctrines of the gospel, together with their
proximity to dissipated whites, whose interest was promoted by furnishing
the Indians with means of intoxication, combined, with the troubles arising
out of the murder of McIntosh and others, to paralyze the efforts of the
missionaries and their friends, and they were reluctantly compelled to
abandon the enterprise in despair. The labor, however, was not lost; lasting
impressions were made upon some minds; and some who were removed to the west
have been gathered into the fold of Christ, and others, who have been since
that time converted to the Christian faith, have traced their first
impressions to the instructions of “father Hill” and his pious associates.
Another aboriginal mission was commenced this year. This was among the
Mohawks of Upper Canada. They had been partially civilized, and imperfectly
instructed in the Christian religion; and yet their moral and religious
state was very far from being improved.
They were settled principally on an Indian reservation of land, sixty miles
in length and twelve in breadth, on each side of the Grand river. At the
head of this tribe was the celebrated Mohawk chief, Colonel Brant, whose
name carried such terror into our frontier settlements during the
revolutionary war. Soon after the termination of this severe struggle,
chiefly through his solicitation, the Society for the Promotion of Christian
Knowledge adopted measures to furnish these people with Christian
instruction. A missionary was sent to preach to them, and the Gospel of St.
Mark and the Prayer Book were translated into the Mohawk language, the
former by Colonel Brant himself. But little permanent good, however,
resulted from these efforts. Instead of producing any radical change in the
heart and life of the people, they were merely initiated into an observance
of the external rites and ceremonies of the church, while, like all other
tribes who had mingled with the unconverted whites, they had become addicted
to intemperance and its kindred vices.
In this state they were when visited by a Methodist missionary this year. It
is true, that from the time the Methodist itinerants first visited that
country, they were in the habit of preaching occasionally to these people,
but with little apparent effect. As early as the year 1801 an Indian youth
was baptized at a quarterly meeting held at the house of Mr. Jones, the
father of Peter Jones, whose conversion and labors will be hereafter
noticed; and it is remembered well that when Mr. Joseph Sawyer, the
administrator of the ordinance, concluded the ceremony by prayer, he prayed
most fervently that this youth might be the first-fruits of a harvest of
souls from among these natives. The wife of Mr. Jones also, who was a Mohawk
princess, was baptized about the same time, and received into the Church
with her husband. These were all the aboriginal conversions known to the
writer before the reformation of which we now speak commenced.
The mission was begun under the patronage of the Genesee conference, to
which Upper Canada was then attached, and Alvin Torry was appointed to its
charge. The following extracts of letters received from brother Case will
fully explain the manner in which this good work began and was carried
forward: —
“When I visited and preached to these Indians last June, I found several
under awakenings; for they had heard occasionally a sermon from brothers
Whitehead, Storey, and Matthews; and had for some time been in the habit of
coming together at the house of T. D. to hear prayers in the Mohawk. Several
manifested much concern, and appeared very desirous of the prayers and
advice of the pious. These, with two youths who had lately received
religious impressions at the Ancaster camp meeting, I formed into a society,
giving charge of the society to brother S. Crawford. His account of the
progress of the revival during my absence to conference I here insert, from
his letter to me. We must beg some indulgence for being particular,
considering that the subjects of this work are the first-fruits unto Christ,
and that this revival may be seen in the native simplicity of these artless
Indians. Brother C.’s account is as follows: —
“‘During your absence to the conference I have continued to meet with our
red brethren every week, giving them public discourses, as well as answering
their anxious inquiries concerning the things of God. The Lord has indeed
been gracious to this people, pouring out his Holy Spirit on our assemblies,
and thereby giving the spirit of penitence, of prayer, and of praise. About
the first who appeared deeply concerned for their souls were two women. One
of them had, about fourteen years ago, known the way of the Lord, and had
belonged to our society in the Allegheny. Having been a long time without
the means of grace, she had lost her comforts and her zeal for God; but now,
being again stirred up to return to the Lord, she became useful to others of
her sex who were inquiring for the way of life. The other was a woman of
moral deportment, and of respectable standing among her nation, but of great
and painful afflictions: by a series of family trials she had been borne
down with overwhelming sorrows. To this daughter of affliction the other
woman gave religious counsel, urging that if she would give her heart to the
Lord he would give comfort to her mind, as well as direct and support her in
her worldly troubles. She listened to these things with much concern, and as
she went to the spring for water she turned aside several times to pray. At
length, under a sense of her unworthiness and sinfulness, she sunk to the
earth, and was helpless for some time. When she recovered strength she came
into her house, and calling her children around her, they all kneeled down
to pray. While at prayer a weight of power came on them — the daughter of
fifteen cried aloud for mercy, and the mother again sunk to the floor. The
daughter soon found peace, and praised the Lord. While the mother was yet
mourning and praying, the youngest daughter, not yet four years of age,
first kneeled by her mother, praying: then coming to her sister, she says,
“Onetye ragh a gwogh nos ha ragh ge hea steage? Onetye ragh a gwogh nos ha
ragh ge hea steage?” that is, “Why don’t you send for the minister? why
don’t you send for the minister?” showing thereby a religious concern and
intelligence remarkable for one of her age. The mother soon after obtained
peace. She with her children are now a happy family, walking in the
enjoyment of the Holy Comforter. Thus did the Lord bring these sincere
inquirers to the knowledge of himself, while they were alone, calling on his
name.
“‘Another instance of extraordinary blessing among this people was on
sabbath, the 27th of July last, when one of our brethren came to hold
meeting with them. During singing and prayer there was such melting of heart
and fervency throughout the assembly; — some trembled and wept, others sunk
to the floor, and there was a great cry for mercy through the congregation.
Some cried in Messessaugah, “Chemenito! Kitta maugesse, chemuche nene,” &c.;
that is, “Great good Spirit! I am poor and evil,” &c. Others in Mohawk
prayed, “O Sayaner, souahhaah sadoeyn Roewaye Jesus Christ,
Tandakweanderhek;” that is, “O Lord, the only begotten Son Jesus Christ,
have mercy on us!” Others were encouraging the penitents to cast their
burdens on the Lord. Others again were rejoicing over their converted
neighbors. In this manner the meeting continued throughout the day. While
these exercises were going on a little girl ran home to call her mother, who
came directly over to the meeting. On entering the room where the people
were praying she was smitten with conviction, and fell down crying for
mercy. While in this distress her husband was troubled lest his wife should
die, but was happily disappointed when, a few hours after, her sorrows were
turned into joy, and she arose praising the Lord. From this time the husband
set out to serve the Lord, and the next day he also found peace to his soul,
as I will hereafter relate. During the day several found the Saviour’s love,
and retired with great peace and comfort; while others, with heavy hearts,
wept and prayed as they returned comfortless to their habitations. The next
day I visited them, when they welcomed me with much affection, declaring
what peace and happiness they felt since their late conversion. A number
soon came together, among whom was the Indian who, the day before, was so
concerned for his wife. His convictions for sin appeared deep, and his mind
was in much distress. We joined in prayer for him; when I had closed, an
Indian woman prayed in Mohawk. While she was with great earnestness
presenting to the Lord the case of this broken-hearted sinner, the Lord set
his soul at liberty. Himself and family have since appeared much devoted to
the service of the Lord. The next morning, assisted by an interpreter, I
again preached to the Indians. After the meeting, observing a man leaning
over the fence weeping, I invited him to a neighboring thicket, where I sung
and prayed with him. I then called on him to pray; he began, but cried aloud
for mercy with much contrition of spirit; but his tone was soon changed from
prayer to praise. The work is spreading into a number of families. Sometimes
the parents, sometimes the children, are first brought under concern.
Without delay they fly to God by prayer, and generally they do not long
mourn before their souls are set at liberty. The change which has taken
place among this people appears very great, and, I doubt not, will do honor
to the cause of religion, and thereby glorify God, who has promised to give
the Gentiles for the inheritance of his Son.’
“On my return from conference I called and preached to the Mohawks, and have
it on my plan to continue to attend to them in my regular route. After
having explained the rules of society to them, twenty were admitted as
members of society. It was a season of refreshing to us all. On the 28th of
September I again preached to them. The crowd was now such that they could
not all get into the house. Their usual attention and fervor were apparent,
and near the conclusion of the discourse the hearts of many were affected,
and they praised the Lord for his power and goodness. In meeting them in
class they appeared to be progressing finely, advancing in the knowledge and
love of God. Several who had been under awakening, having now returned from
their hunting, requested to be received, and were admitted into the society.
The society now consists of twenty-nine members, three of whom are white
persons. We have also a sabbath school of Indian children, consisting of
about twenty, who are learning to read. Some young men have kindly offered
their services to instruct them. This good work is about fifty miles from
the mouth of the Grand river, about six miles from the Mohawk village, and
four miles north of the great road leading from Ancaster to Longpoint. About
twelve miles from the mouth of the Grand river another gracious work is
commenced, among both Indians and whites. [10] About twelve have found peace
to their souls, among whom are four of the Delaware tribe. This awakening
first took place in the mind of a white man — a notorious sinner. It was in
time of preaching that the power of God arrested him. He wept and trembled
like Belteshazzar. After meeting he came to me, saying, ‘I don’t know what
is the matter with me. I never felt so before: I believe I am a great
sinner, but I wish to do better: what shall I do to be saved?’ I told him
the Spirit of the Lord was upon him, to convince him of sin, and he must
repent and turn to God. There is evidently a great change in this man, who
we hope may be an honor to the cause of religion in this wicked part of the
reservation. The awakening is prevailing in several families. We have twelve
in society here. In the townships of Rainham and Walpole there are still
good appearances. Indeed, at most of my appointments we have the presence
and blessing of the Lord; so that our missionary friends will have no
occasion to repent the prayers they have offered, the money they have
expended, and the tears they have shed in behalf of the once miserable and
forsaken sinners, but now happy and blessed converts, on the Grand river.
Much labor is now necessary, and I would gladly have assistance; but my
health is good, and I would not increase expenses. In weariness my mind is
comforted, and my soul is delighted in feeding these hungry natives with the
provisions of the gospel. O, I could endure hunger, or sit down thankfully
to their humble fare, or lie down in Indian wigwams all my life, to be
employed in such a work as this, and especially if favored with such
consolations as at times I have enjoyed since I commenced my labors in this
mission. I hope for ever to be grateful for His mercy in thus blessing his
word for the conversion of these poor perishing sinners. Dear sir, a letter
of instruction and counsel would be thankfully received. I hope I have an
interest in the prayers of my brethren. Farewell. Very affectionately yours
in the gospel of Christ.”
“Letter from the Rev. William Case, dated Niagara, U. C.,
October 7, 1823
“In my letter of the 27th of August I mentioned that an awakening had taken
place among the Indians on the Grand river, and promised a more particular
account of this work after my next visit among them. But as brother Torry
has sent you a pretty full account, a few remarks will suffice. On the 24th
of September, in company with a religious friend, we passed into the woods,
and arrived at the Indian dwellings about nine o’clock in the morning, a
time at which they generally hold their morning devotions. We were received
with cordial kindness, and the shell was blown as a call to assemble for
religious service. Soon the people, parents and children, were seen in all
directions repairing to the house of prayer. When they arrived they took
their seats with great solemnity, observing a profound silence till the
service commenced. Having understood that they were in the habit of singing
in the Mohawk, I requested them to sing in their usual manner, which they
did melodiously. The following verse is taken from the hymn, and the
translation into English is annexed: —
‘O sa ya’ ner Tak gwogh sni ye nough Ne na yonk high sweagh se, Ne o ni a
yak hi sea ny, Sa ya’ ner tea hegh sm ‘yeh.’
‘Enlighten our dark souls, till they Thy sacred love embrace: Assist our
minds (by nature frail) With thy celestial grace.’
“After the sermon several addressed the assembly in the Mohawk, and the
meeting was concluded by prayer from one of the Indians in his native
tongue. The use of ardent spirits appears to be entirely laid aside, while
the duties of religion are punctually and daily observed. The hour of prayer
is sounded by the blowing of the shell, when they attend for their morning
meetings with the regularity of their morning meals. The Indians here are
very desirous of obtaining education for their children, and they are making
such efforts as their low circumstances will allow: for this purpose a
schoolhouse is commenced: a sabbath school is now in operation, where about
twenty children are taught the rudiments of reading, and we are not without
hope of seeing a day school established for the ensuing winter. Certainly
this mission has been attended with the divine blessing beyond every
expectation. It was not at first commenced with the professed design of
converting the natives, (though they were had in view,) but for the benefit
of the white inhabitants scattered over the Indian lands. The merciful Lord,
however, has been pleased to endow the mission with abundant grace, and the
friends of missions may now renew their songs of gratitude and joy over
thirty more converted natives of the forest, together with an equal number
of converts among the white population.”
The Cherokee mission was also commenced this year. The Cherokee Indians
inhabited a tract of country included in the states of Georgia and North
Carolina on the east, Alabama on the west, and that part of Tennessee lying
south of Hiwassee and Tennessee rivers, comprising not less than ten
millions of acres. These natives had been partially civilized; some of them
had become wealthy, possessing domestic cattle in abundance, and were
thriving agriculturists. White people had settled among them, intermarriages
had taken place, so that there were many half-breeds of respectable standing
and character, who could speak both the English and Cherokee languages, and
many of the children were well educated. And had they been left undisturbed
in their possessions, they doubtless would have risen into a wealthy,
intelligent, religious, and respectable community.
The American Board of Missions commenced a mission among these people as
early as 1817, which has been much assisted in its funds by the government
of the United States, and has, no doubt, exerted a salutary influence on the
Indian character.
It was in the spring of this year, at the request of a native Cherokee, by
the name of Richard Riley, that the Rev. Richard Neeley, of the Tennessee
conference, visited the nation, and preached in the house of Mr. Riley. In
the course of the summer, being assisted by the Rev. Robert Boyd, Mr. Neeley
formed a society of thirty-three members, and Richard Riley was appointed a
class-leader. At a quarterly meeting which was held there a short time
after, by the Rev. William McMahon, presiding elder of Huntsville district,
the power of God was displayed in a most signal manner, during which several
of the natives found peace with God through faith in the Lord Jesus, and
became members of the Church. In December following the Rev. Andrew J.
Crawford, who had been appointed to the charge of this mission, arrived
there, and met a council composed of the principal men of the nation, who
approved of the mission, and, with their consent, a school was commenced on
the 30th of that month. This was the beginning of the good work which
terminated in the conversion of many of the Cherokees to the faith of
Christianity. In reporting the state of this mission to the Tennessee
conference, in 1822, the committee use the following language: —
“Your committee look upon these openings of Divine Providence as special and
loud calls to our conference, our superintendents, our ministers, and
members in general, to unite their zeal and exertions, to afford this
destitute people the means of salvation. O, brethren! come up to the help of
the Lord against the mighty. What has God already wrought, and how plain and
simple the means by which he has performed the mighty work! Only consider,
but two years ago a Methodist preacher had never preached in this part of
the Cherokee nation. Our worthy and pious friend, Mr. Riley, as has been
stated, invited brothers Neeley and Boyd to cross the Tennessee river and
preach at his house, and these zealous and pious young men, who had just
been called, like Elisha, from the plow to the pulpit, embraced the
invitation, and flew upon the wings of love to plant the gospel among the
Indians, believing that a Methodist preacher is never out of his way when he
is searching for the lost sheep of the house of Israel, and bringing sinners
home to God. Robert Boyd is no more! he is gone to his reward; but he lives
in the hearts of these pious Indians, and never, no, never, while their
memory is left them, will they cease to remember Robert Boyd.
“We now have one hundred and eight regular members of society in this part
of the nation, and a number of the children can read the word of God, and
some of them can write a tolerably good hand; and the whole amount of moneys
expended does not exceed two hundred dollars. Indeed, your committee are of
opinion, that a great parade about missionary establishments, and the
expenditure of many thousands of dollars to give the heathen science and
occupation, without religion, is of but little advantage to them. For, after
all their acquirements, they are still savages, unless their hearts be
changed by the grace of God and the power of the gospel; but this blessed
gospel, which is the power of God to the salvation of all that believe,
whenever and wherever its divine influences are implanted in the heart by
the efficient operations of the Holy Ghost, makes man a new creature, and
fits him for his place in society.”
The success which attended these efforts among the aborigines of our country
acted as a divine charm upon the members of the Church generally, and
contributed not a little to diffuse the spirit of revival, and to excite a
generous liberality throughout our entire borders. It tended also to silence
the objections of those who had doubted the expediency of forming the
society, or of the feasibility of reclaiming the wandering savages of our
wildernesses from their heathenish superstitions and vicious habits.
Besides these Indian missions, others were undertaken for the benefit of the
destitute parts of the white settlements. Last year the Rev. Fitch Reed, of
the Genesee conference, was appointed to York, (now Toronto,) in Upper
Canada, with Rev. Kenneth M. K. Smith as his helper. Their mission extended
into the settlements in the neighborhood of Toronto, which, at that time,
were new, poor, and destitute of the gospel. Some idea may be formed of the
difficulties with which they had to contend in traveling through particular
parts of the country, from the fact that brother Smith, who devoted himself
chiefly to the back settlements, was in the habit of carrying an ax with
him, so that when he came to a stream of water that he could not ford,
(which was frequently the case,) he felled a tree across it, on which he
passed over. In some instances, it is stated, where the trees stood opposite
to each other on the banks of the creek, and formed a junction at the top,
he would climb one tree and descend another, and thus pass on to his
appointments among this scattered population. Their labors were blessed, and
a foundation was laid for the establishment of societies which have
subsequently much prospered.
When they first went among the people they found them engrossed in the cares
of the world, desecrating the sabbath for purposes of amusement, idle
recreation, or secular labor; and some who had once professed religion had
cast off the fear of God, and were immersed in the pleasures of sin. It was
not long, however, before the word took such effect that the houses were
crowded with attentive hearers. The sabbath especially, instead of being
devoted to profane revelry, was spent in religious devotion, and many were
inquiring what they should do to be saved. The result was, that this year,
1822, there were returned on the Minutes in this mission one hundred and
four; thirty-four in York, and seventy in the new settlements.
To aid the missionaries in their work, the American Bible Society made a
generous donation of Bibles and testaments for gratuitous distribution among
the poor in that district of country.
Many parts of our general work were blessed with revivals of the work of
God. Among others, the following may be mentioned: — Brooklyn, Long Island,
was powerfully visited with the refreshing influences of the Spirit, under
the labors of the Rev. Lewis Pease. This work commenced at a camp meeting
held at Musquito Cove, Long Island, and was productive of the conversion and
addition to the Church in that place of not less than one hundred souls.
Several towns on the Amenia circuit were visited by powerful revivals, which
terminated in the conversion of about two hundred souls, one hundred and
seventy of whom joined our Church, and the rest were divided between the
Presbyterians and Baptists. Among these converts, several, at a place called
Oblong, had been Universalists. Being convinced of the excellence of the
power of religion, they cast away their dependence upon a mere speculative
belief in Christianity, and yielded to be saved now, by “grace, through
faith.”
A work of God also prevailed on the Tolland circuit, New England conference,
which eventuated in the conversion of about two hundred and fifty, of almost
all ages, and of both sexes. At a camp meeting held at East Hartford, which
was numerously attended, there were manifest displays of the power and grace
of God in the awakening and conversion of souls. The fruits of this revival
were divided among the Methodists, Congregationalists, and Baptists, about
one hundred being added to the Methodist Church. [11]
The Upper Canada district, then under the charge of the Rev. William Case,
is thus described by him: —
“Blessed be the Lord, we are prospering finely in this country. Our
congregations, sabbath schools, missionary collections, a church-building
spirit, as well as conversions, and order and harmony in the societies, all
demonstrate the rising strength of Zion in these parts. There are now
finishing or commencing twenty churches in this upper half of the province.
We have more than forty sabbath schools, and one thousand scholars. These
nurseries of virtue and religious information promise much to the prosperity
of the rising generation, both in a civil and religious point of view. A
great and happy improvement is visible since the close of the late war,
which, in many places, by the confusion and calamities it introduced, had
broken down the barriers of vice. Churches are crowded with listening
hearers. Youth and children, instead of wandering in the fields, or
loitering in the streets, are in many places thronging to the schools, with
their books in their hands, and learning to read the book of God. One man,
who has a large family of children, a few days since observed to me that,
’since sabbath schools began, he had had no trouble in the government of his
family.’”
On the Smyrna circuit, Delaware, there was an outpouring of the Spirit,
which resulted in the conversion of many souls; one hundred and twenty were
connected with our Church, forty of whom were colored people. Heretofore
this revival the colored members of the Church had been much divided in
spirit, by the efforts of the Allenites to form a party; but this good work
had the happy effect of uniting them more closely together, and of cementing
their union with the Church which had nursed them from their infancy.
In Surry county, in Virginia, through the agency of camp meetings and other
means of grace, about three hundred souls were brought to the knowledge of
God by faith in Jesus Christ, and the general impression made on the public
mind was most favorable to the cause of truth and love. In Lynchburg also,
in this state, there were added to the Church upward of one hundred members,
as the result of a revival in that place.
At a camp meeting held in the Scioto district, Ohio, the work of God
prevailed powerfully, and from thence spread in different directions through
the country. This meeting, which was under the superintendence of the Rev.
G. R. Jones, was attended by about sixty of the converted Indians of the
Wyandots, among whom were several of the chiefs who had embraced
Christianity. These spoke in a most feeling manner of the work of God in
their own hearts, and among the people of their nation, while tears of
grateful joy bespoke the interest which the congregation felt in their
spiritual and eternal welfare.
On the Northumberland district, under the charge of the Rev. H. Smith, by
means of various camp meetings which were held in the several circuits, not
less than two hundred souls were brought to God, while a conviction of the
necessity of being reconciled to him through faith in his Son spread
extensively among the people in that region of country.
The Hudson river district, New York conference, through a similar agency,
shared largely in the good work this year.
The New Rochelle circuit, New York, was blessed with a great revival of
religion, under the labors of the Rev. Elijah Woolsey and his colleagues.
White Plains, Rye, Sawpit, and New Rochelle all shared in the benefits of
this glorious work: and so earnest were many to attend the meetings, with a
view to seek the salvation of their souls, that some came from ten to twelve
miles, and many such returned rejoicing in God their Saviour. In consequence
of this work, the net increase in this circuit among the whites was one
hundred and nine. [12]
In Washington city, D. C., God poured out his Spirit in a remarkable manner,
in answer to the prayers of his people. During this work, in little more
than two months, one hundred and fifty-eight were received into the Church
as probationers.
There was also a good work in the city of New York, about three hundred
being added to the Church. This was encouraging to those who had mourned
over the departure of so many two years before.
I have before remarked, that during this period of our history we were
called upon to sustain a new warfare to defend ourselves against the
assaults of our opponents. Whether it was from jealousy of our rising
prosperity, or from a real belief that our doctrines were dangerous to the
souls of men, other denominations, more particularly the Calvinists, seemed
to rally to the charge against our ministry, the economy of our Church, and
our modes of carrying on the work of God. Hence a spirit of controversy was
infused into the sermons which were delivered by our preachers, much more
than formerly, the necessity for which was urged from witnessing new modes
of attack. Indeed, a new system of divinity was rising into notice,
differing in some respects from the Calvinism of former days, in which a
universal atonement was recognized in connection with the doctrine of
eternal and universal decrees, the force of which, however, it was attempted
to avoid by inculcating the doctrine of a “natural ability and a moral
inability.” By the use of this subtle distinction, and the doctrine of
universal atonement, keeping out of view the old doctrine of universal
decrees, some were induced to believe that the difference between this new
divinity and Methodism was but slight, and therefore they might, so far as
these doctrines were concerned, embrace one as well as the other. Our
preachers felt it to be their duty to unravel the sophistry of these
arguments, by showing that, so long as that doctrine of universal decrees,
which involved the notion of unconditional election and reprobation, was
held fast, the two Systems were at variance, and could never be made to
harmonize.
We were also frequently denounced as Arminians. And Arminians were
represented as denying the doctrine of human depravity, of regeneration by
the efficient grace of God, and the necessity of divine aid in working out
and securing our eternal salvation. As this was a most unjust imputation, we
felt called upon to make a full and fair statement of our doctrinal views,
and to defend ourselves against such manifest perversions of our real,
published, and acknowledged sentiments. In doing this, though there may have
been occasional exhibitions of heat on both sides, and a controversial
spirit indulged, in some instances, to too great an extent, yet truth was
elicited, and our doctrines and usages became better understood, and more
highly and generally appreciated by the community.
With a view to secure a more commodious and permanent location for the
Wesleyan seminary in the city of New York, a site was this year procured in
Crosby Street, by leasing three lots of ground, on which the trustees
erected a brick building, sixty-five feet in length and forty in breadth,
the upper part of which was occupied as a place of worship. Here a male and
female academy was kept until the premises were purchased by the agents of
the Book Concern, in the year 1824, when another building was procured in
Mott Street. The academy at the White Plains grew out of the one first
commenced in the city of New York; and when the property of the latter was
disposed of; after discharging the debts of the institution, the balance was
given to the White Plains academy, which has continued to the present time.
Though the Wesleyan seminary did not fully answer the benevolent designs of
its original founders, it is believed that its establishment gave an impulse
to the cause of education which has gone on increasing in power and
influence to the present day.
Thirty-seven preachers were this year located, twenty-four returned
supernumerary, and seventy-one superannuated, and four had died, namely,
Hamilton Jefferson, Edward Orem, William Early, and John Pitts, each of whom
died in the full assurance of faith.
Numbers in the Church: Whites This Year: 252,645; Last Year: 239,087;
Increase: 13,558 — Colored This Year: 44,377; Last Year: 42,059; Increase:
2,318 — Total This Year: 297,022; Last Year: 281,146 — Increase: 15,876 [13]
— Preachers This Year: 1,106; Last Year: 977; Increase: 129.
It will be perceived that there was a more than usual increase to the number
of traveling preachers, owing to a diminution in the number of locations,
and a proportionate increase to the list of superannuated preachers. This
was probably owing to the better provision which began to be made, in
consequence of the regulations of the General Conference of 1816, for the
support of the families of preachers, and the furnishing parsonages for
their accommodation. This last remedy, however, was but partially provided
as yet, though the work was happily begun, and has been gradually going
forward to the present time.
1823
The work of God this year was steadily advancing within the bounds of the
several annual conferences. Some of the circuits in the older parts of the
work, in consequence of the increase of members and societies, were much
contracted, and the number of stations was necessarily multiplied. In this
manner the work was becoming more and more compact, pastoral labor more
easily and punctually performed, and the local interests of each society
more minutely attended to. Still, new circuits were formed in the frontier
settlements, new missions opened, and some villages and neighborhoods not
before occupied by our ministry, through the aid of the Missionary Society,
were supplied with the word and ordinances of God. These I shall endeavor to
notice, so far as authentic documents and other sources of information will
enable me to do it correctly.
The Missionary Society, having been recognized by the General Conference,
was now considered as an integral part of the general plan of carrying on
the work of God, and was becoming more and more identified with the other
institutions of the Church. Its blessed results, also, which were seen and
felt, more especially among the wandering savages of our country, entwined
it around the affections of our people, and called forth their liberality
for its support.
The cause of missions was also much aided about this time by the eloquent
appeals of the Rev. John Summerfield, a young minister who came over from
Ireland and joined the New York conference in 1821. He had attracted much
attention since his arrival among us by the sweet and melting strains of his
pulpit oratory, and as he entered into the spirit of our Missionary Society
with great zeal and energy, he contributed much to the diffusion of its
benevolent principles among the people at large. While stationed in the city
of New York, in 1822, where he drew vast multitudes to listen to the accents
of redeeming love, which fell from his lips in the purest strains of gospel
eloquence, he adopted the practice of delivering lectures to the children at
stated times, at which he made collections to aid the Missionary Society.
And the hearty and efficient manner in which he espoused this noble
enterprise of the Young Men’s Missionary Society of New York to elect him as
their president. His zeal in the cause of God, and the popularity of his
talents for addressing public assemblies on anniversary occasions, induced
so many applications from the benevolent and charitable societies for his
services, to which he yielded with perhaps too great a readiness for his
strength, that he found himself wearing out by the intensity of his labors.
This induced him, by the advice of his physicians and friends, to make a
voyage to France for the benefit of his health. While there he sent the
following address to the society of which he was the president, and which,
as a sample of the writer’s manner of communicating his thoughts, and an
evidence of the ardor with which he entered into, this subject, I think
worthy of preservation. It is as follows: —
“Marseilles, February 20, 1823
“My Dear Brethren: — You are too well acquainted with the circumstances
which prevent my filling the chair upon this pleasurable occasion, to
require that I should dwell upon them; indeed, it would be irrelevant to
those important objects which have assembled you together: not private
sympathies, but the public good, will be your present theme; and in this I
realize my full share of joy with you, for although in a far distant land,
and that a land of strangers, my affections point to those ‘whom I love in
the truth,’ and with whom I glory to be in any wise associated in carrying
on the cause of our common Lord.
“Upon the occasion of an anniversary like yours, exhortation to renewed zeal
might be deemed impertinent; the pulse of every heart beats too high on such
an occasion to anticipate any decay in your future exertions. This is rather
a of congratulation and rejoicing; and in commencing another year of labor
and reward, I devoutly implore for you a continuance of that grace which has
enabled you to remain ’steadfast, immovable, always abounding in the work of
the Lord.’
“In common with all who love the interests of the Redeemer’s kingdom, I
rejoice at witnessing that increase of missionary zeal and missionary means
which the past year lays open, not only in your auxiliary and its parent
society, but among other denominations of the Christian church; in this ‘you
also joy and rejoice with me,’ for ‘whether Paul, Apollos, or Cephas, all
are ours;’ — so that in whatever part of the vineyard the work is wrought,
we view it not as the work of man, but as it is in truth, the work of
God;’ for ‘neither is he that planteth any thing, neither he that watereth:
it is God that giveth the increase.’ We may collect from different funds,
but we bring to the same exchequer; and have no greater joy than in the
accumulation of the revenue of that relative glory of the divine character
which redounds from the salvation of men, ‘through Christ Jesus, unto the
glory and praise of God the Father.’
“But, abstracted from general views of the mighty work of missions, I regard
the branch to which you are attached with peculiar pleasure on this
occasion. You know that, from the beginning of our existence in the
religious world, Methodism has always been a ‘history of missions;’ its
venerable founder, considering that this was the first character of the
Christian church, and believing it would be the last, even at that day when
‘many shall run to and fro, and knowledge be increased,’ wisely instituted a
ministry which should be a standing monument of what God could do by this
means. ‘And what has God wrought? Some there are, whom the frost of many
winters has not chilled to death, to whom our father’s words may still be
spoken,
‘Saw ye not the cloud arise? Little as a human hand’
“Its present state we ourselves have lived to see:
‘Now it spreads along the skies — Hangs o’er all the thirsty land! When he
first the work begun, Small and feeble was his day; Now the word doth
swiftly run, Now it wins its widening way! More and more it spreads and
grows; Ever mighty to prevail, Sin’s strong holds it now o’erthrows, Shakes
the trembling gates of hell!’
“Indeed, there are seasons wherein the overwhelming influence of these
reflections so rests upon the mind, that unless we heard the warning voice,
‘What doest thou here, Elijah?’ we should stand at the base of this mighty
structure, and wholly spend our time for naught, in admiring the symmetry
and proportion of all its parts, beholding ‘what manner of stones and
buildings are here!’ But, thus warned, we too ‘arise and build.’ Thus
‘instead of the fathers are the children, and the children’s children shall
yet add thereto, till the topstone be raised, shouting, Grace, grace unto
it!’
“My dear brethren, if there is a scene within the universe of God calculated
to lift our minds to heaven; if there is a scene calculated to bring down
the heavenly host to earth, it is that which portrays in anticipation the
final triumph of the ‘gospel of the grace of God.’ Yes, the gospel must
ultimately and universally triumph! Well may we exclaim, What an object is
this! It is the fairest scene that the pencil of heaven, dipped in the
colors of its own rainbow, can delineate; and even the great voice issuing
from the eternal throne can utter nothing more exhilarating and sublime than
the consummation of this event, ‘Behold, the tabernacle of God is with
men!’ Yes, my brethren,
‘Jesus shall reign where’er the sun Does his successive courses run.’
“The glow which pervaded the apostle’s mighty mind did not cause his pen to
aberrate; the spirit of inspiration sat upon him when he declared that Jesus
‘must reign till he hath put all enemies under his feet.’ That day will
come! Do we expect to swell the number who shall grace his triumph? Do we
burn with seraphic ardor to be among his train ‘when he shall be revealed
from heaven with power and great glory?’ Then ‘gird up the loins of your
mind; be sober, and hope to the end, for the grace that is to be brought
unto you at the revelation of Jesus Christ!’ Wherefore ‘comfort one another
with these words,’ for truly ‘it is with the same comfort wherewith I myself
am comforted of God.’
“You, my dear brethren of this auxiliary, who are the managers of its
concerns, I hail. I am also one of you. ‘I write unto you, young men,
because ye are strong, and the word of God abideth in you.’ Early separated
from the world, and ardently employed in seeking the interests of ‘a better
country, that is, a heavenly, God is not ashamed to be called your God, for
he has prepared for you a city.’ ‘Walk therefore by the same rule, mind the
same thing.’ ‘Love not the world, neither the things that are in the
world.’ ‘Set your affections on things above, and not on things upon the
earth.’ Soon you shall hear it sounded, ‘Because thou hast been faithful
over a few things, I will make thee’ ruler over many things; enter thou into
the joy of thy Lord!’
“The friends and subscribers of this auxiliary are entitled to your thanks;
they have merited them will; by means of the numerous little streams which
have been directed to our reservoir by the friends of missions, our
‘water-pots,’ if not always full, have never become dry. On this occasion,
however, you look to have them ‘filled even to the brim;’ and may He who can
convert our base material to subserve his glorious purpose of saving men,
‘draw forth’ therefrom that ‘wine of the kingdom which cheers the heart of
God and man.’
“I remain, my dear brethren, your fellow-laborer and servant,
J. SUMMERFIELD.”
A mission was commenced this year among the Pottawatamy Indians, a small
tribe settled in the neighborhood of Fort Clark, on the Fox river, in the
state of Illinois, and the Rev. Jesse Walker was appointed to prosecute its
objects.
But though he succeeded, after much toil and expense, in establishing a
school and conciliating the friendship of some of the adult Indians, yet the
missionary was compelled, after seven years of hard labor, to abandon the
enterprise as hopeless. Their strong attachments to savage life, and
incurable suspicions of white men, together with their final determination
to remove west, frustrated the benevolent attempts to introduce the gospel
and the arts of civilized life among them.
A fragment of the Wyandot tribe of Indians was settled in Upper Canada, on
the banks of the river Carnard. These were first visited by Mr. Finley, and
were afterward transferred to the care of Mr. Case, to whom the
superintendence of all the aboriginal missions in that province was
committed. About twenty of these Indians embraced the Christian faith, and
became members of our Church.
In the bounds of the Tennessee conference there was a missionary district
formed, embracing that part of Jackson’s Purchase that lies in the states of
Tennessee and Kentucky, which was committed to the charge of the Rev. Lewis
Garrett. This was a new country, rapidly filling up with inhabitants, and
there were no less than nine preachers appointed to supply them with the
means of salvation. As before remarked, Mr. Garrett was first appointed a
missionary to this region of country, which contained not less than ten
thousand square miles, in 1820, and he succeeded in forming a four weeks’
circuit, in which he was assisted, by the appointment of the presiding
elder, by Andrew J. Crawford. And so successful had they been in 1821, that
in 1822 there were returned on the Minutes of the conference one hundred and
fifty-five members, thirteen of whom were colored people. The inhabitants
generally received the messengers of the gospel with joyful hearts, opening
their doors and making them welcome, and also contributing, according to
their scanty means, for their support, for as yet the Missionary Society was
able to appropriate but little for the furtherance of domestic missions.
These men of God, though they had to contend with poverty, bad roads, and to
preach in log huts, or under the foliage of the native trees, penetrated
into every part of the country where settlements had been formed, and
succeeded in establishing several circuits, in which they returned for the
Minutes of 1823 one thousand one hundred and twenty-six members, one hundred
and one of whom were colored, chiefly slaves.
This year the gospel was more extensively introduced into the territory of
Michigan, which was erected into an independent state and received into the
Union in the year 1836.
This country was originally settled by the French, who sent Catholic
missionaries there as early as 1648, and the city of Detroit was founded in
1670, by a few French families. Its growth was slow, but the people
gradually enlarged their borders on each side of the Detroit river, a strait
about twenty-four miles in length, which connects Lakes St. Clair and Erie.
In 1763 this country, together with Upper Canada, passed, by the right of
conquest, from the French into the hands of the British, and so remained
until the war of the revolution separated it from the British empire and
connected it with the United States. After this, emigrants from different
parts of the Union began to mingle with the original settlers.
When this country was first visited by a Methodist missionary, in 1804, it
was in a deplorable state as to religion and morals. [14] In Detroit there
was no preaching except by the French Catholics, and their influence in
favor of the pure morality of the gospel was extremely feeble. The few
Protestant emigrants who had settled in Detroit and some of the adjoining
places were entirely destitute of a ministry of their own order, and were
fast assimilating into the customs and habits of those with whom they
associated. And though repeated efforts had been made, from time to time, to
establish Methodism in Detroit, they must have been attended with but little
success, for we find no members returned on the Minutes of conference for
that place until the year 1822, and then the number was only twenty.
This year, 1823, the Rev. Alfred Brunson was stationed on the Detroit
circuit, which stretched through the country for four hundred miles. This he
and his colleague, the Rev. Samuel Baker, surrounded each once in four
weeks, giving the people a sermon every two weeks; and their labors were so
far blessed, that in 1824 the number of Church members had increased to one
hundred and sixty-one.
This year a small society was formed at St. Mary’s. This was a military post
belonging to the United States, situated on the strait by that name, about
eighty miles in length, and which connects Lakes Superior and Huron, and is
about four hundred miles in a northerly direction from Detroit. The most of
this distance, at that time, was a wilderness, infested with beasts of prey,
and dotted with here and there an Indian village. It was at this place that
a few pious soldiers, who had been converted at Sackett’s Harbor, were
removed, and, being almost destitute of every religions privilege, formed
themselves into a class, chose a leader, and met together for mutual
edification and comfort, holding their meetings in the woods until the
barracks were erected, when they were allowed the use of the hospital. They
were much assisted by the good countenance of Lieutenant Becker, a pious
member of the Presbyterian Church, to whom they were attracted by a
congeniality of feeling, and they were mutually refreshed and strengthened
in their social meetings. In the course of the winter their number increased
to about fourteen, which much encouraged them to persevere in their work of
faith and labor of love.
This state of things in that part of the country induced Mr. Brunson to call
loudly for help, and this led to the establishment of St. Mary’s mission a
short time after.
The territory of Florida had recently been ceded to the United States, as an
indemnity for the spoliations committed upon our commerce by Spanish
cruisers; and as it is the policy of the Methodist Episcopal Church to enter
every open door for the spread of the gospel, a missionary, the Rev. Joshua
N. Glenn, was sent this year to St. Augustine, the oldest town in North
America, and capital of East Florida. Most of the inhabitants of this place
and the surrounding country are of Spanish descent, and members of the Roman
Catholic Church. There were, however, a few Anglo-Americans settled among
the Creoles, to whom our missionary addressed himself in the name of the
Lord, and he succeeded in raising a society of fifty-two members, forty of
whom were people of color. This, however, has been a barren place for the
growth of Methodism; for even now, 1840,) after continued efforts of
seventeen years, St. Augustine is scarcely represented among our stations.
This, however, is owing to other causes than the want of a disposition on
the part of the people to receive the gospel. The late Indian warfare has
exerted a most destructive influence upon the religious state of the
population through all that region of country, and more particularly upon
the citizens of St. Augustine, the chief rendezvous of hostile armies.
Chatahoochee, in the bounds of the Florida territory, was also selected as
missionary ground, and its cultivation was committed to Messrs. John J.
Triggs and John Slade. They entered upon their work with zeal and
perseverance; and notwithstanding the newness of the country, and the
scattered state of the population, there were returned on the Minutes for
1824, as the fruit of their labor, three hundred and fifty-six members,
sixty-four of whom were colored people.
The Rev. Alexander Talley was appointed a missionary this year to Pensacola,
Mobile, and Blakely. Though no immediate fruit of his labor in these places
was seen, yet he opened the way for the introduction of the gospel into that
region of country, which has since flourished under the labors of those who
succeeded him in his work.
St. Mary’s, situated near the mouth of St. Mary’s river, in the state of
Georgia, near the frontier of Florida, was visited this year with a revival
of the work of God, under the ministry of the Rev. Elijah Sinclair. Though
there had been in this place once a flourishing society, it had become
scattered abroad, so that when Mr. Sinclair arrived there, in 1822, he could
scarcely find a “place for the sole of his foot;” but he soon obtained favor
in the eyes of the people, and God so blessed his faithful labors, that in
1823 there were returned forty-one members of the Church; and the good work
has gradually increased from that time to this.
Cumberland mission, in Kentucky, was commenced this year by the Rev. William
Chambers. He so far succeeded in his efforts as to return two hundred and
sixty-one members, two hundred and fifty-one whites and ten colored, in
1824.
In 1821 Methodism was introduced into the town of St. Louis, by the Rev.
Jesse Walker, who went there as a missionary under the direction of the
Missouri conference. St. Louis is the largest town on the west bank of the
Mississippi river, and second to New Orleans in importance as a place for
commercial pursuits. Its original settlers were French Roman Catholics, this
being another in the range of settlements which they established along the
course of the waters from Quebec to New Orleans. It had been, for some time
before this, rising in importance, and increasing in its population by
emigrations from different parts of the United States and from the old
world, and was considered the center of commerce in that part of the
country. In this mixed population the missionary had some prejudices to
encounter, and the more so on account of the indiscreet conduct of some who
had represented the citizens of that place to the eastern churches as being
but little removed from barbarians. Mr. Walker, however, was kindly received
by a few, and he gradually gained the confidence of the community, raised a
society of about one hundred members, and succeeded in building a house of
worship thirty-five feet in length and twenty-five in width. The Rev.
Alexander McAlister, in giving an account of this work, adverts to the
Missionary Society in the following words: —
“It is yet in its infancy, but its growing importance portends greater good
to mankind than any institution of the kind hitherto known. I am induced to
believe that there will be both numerous and liberal contributions to
support the institution, since the money so raised is to be deposited in the
hands of men who will, no doubt, distribute it with an economical hand for
the support of those missionaries whose zeal is not a transient blaze, but a
constant flame, consuming vice and iniquity before it, and with a gentle
hand leading the penitent sons and daughters of men up to the throne of
grace, where they may obtain the mercy and salvation of God.”
Mr. Walker was reappointed to St. Louis in 1822, at the end of which year
there were returned, including the station and circuit, one hundred and
sixty-six white and forty colored members of the Church. He was succeeded
this year by the Rev. William Beauchamp, whose labors were acceptable and
useful, and the cause has gradually gone forward from that time to this.
The aboriginal missions, which had been begun under such favorable auspices,
and which promised so much good to the wandering tribes of our wildernesses,
continued to prosper this year more than ever. These, together with the
exertions which were made in their behalf, tended powerfully to awaken a
deep and lively interest through the ranks of our Israel in favor of
prosecuting the cause with increasing zeal and energy. The Wyandot mission,
which had been committed to the care of Mr. Finley, was this year visited by
Bishop McKendree, who entered most heartily into the cause of missions,
contributing to its support, and giving, by his example, an impetus to the
work in every direction. And as his testimony is that of an eye-witness,
capable of estimating the nature and importance of the reformation which had
been effected among these people, the reader will be pleased to read it in
the bishop’s own words. It is as follows:
“On Saturday, the 21st of June, about ten o’clock in the morning, we arrived
safe, and found the mission family and the school all in good health; but
was much fatigued myself, through affliction and warm weather, which was
quite oppressive to me in crossing over the celebrated Sandusky Plains,
through which the road lies.
“In the afternoon we commenced visiting the schools, and repeated our visits
frequently during the five days which we stayed with them. These visits were
highly gratifying to us, and they afforded us an opportunity of observing
the behavior of the children, both in and out of school, their improvement
in learning, and the whole order and management of the school; together with
the proficiency of the boys in agriculture, and of the girls in the various
domestic arts. They are sewing and spinning handsomely, and would be weaving
if they had looms. The children are cleanly, chaste in their manners, kind
to each other, peaceable and friendly to all. They promptly obey orders, and
do their work cheerfully, without any objection or murmur. They are regular
in their attendance on family devotion and the public worship of God, and
sing delightfully. Their proficiency in learning was gratifying to us, and
is well spoken of by visitors. If they do not sufficiently understand what
they read it is for the want of suitable books, especially a translation of
English words, lessons, hymns, &c., into their own tongue.
“But the change which has been wrought among the adult Indians is wonderful!
This people, ‘that walked in darkness, have seen a great light; they that
dwelt in the land of the shadow of death, upon them hath the light
shined.’ And they have been ‘called from darkness into the marvelous
light’ of the gospel. To estimate correctly the conversion of these Indians
from heathenish darkness, it should be remembered that the Friends (or
Quakers) were the first to prepare them in some degree for the introduction
of the gospel, by patiently continuing to counsel them, and to afford them
pecuniary aid.
“The first successful missionary that appeared among them was Mr. Steward, a
colored man, and a member of our Church. The state of these Indians is thus
described by him, in a letter to a friend, dated in June last:”
“‘The situation of the Wyandot nation of Indians when I first arrived among
them, near six years ago, may be judged of from their manner of living. Some
of their houses were made of small poles, and covered with bark; others of
bark altogether. Their farms contained from about two acres to less than
half an acre. The women did nearly all the work that was done. They had as
many as two plows in the nation, but these were seldom used. In a word, they
were really in a savage state.’
“But now they are building hewed log houses, with brick chimneys,
cultivating their lands, and successfully adopting the various agricultural
arts. They now manifest a relish for, and begin to enjoy the benefits of
civilization; and it is probable that some of them will this year raise an
ample support for their families, from the produce of their farms.
“There are more than two hundred of them who have renounced heathenism and
embraced the Christian religion, giving unequivocal evidence of their
sincerity, of the reality of a divine change. Our missionaries have taken
them under their pastoral care as probationers for membership in our Church,
and are engaged in instructing them in the doctrine and duties of our holy
religion, though the various duties of the missionaries prevent them from
devoting sufficient time for the instruction of these inquirers after truth.
But the Lord hath mercifully provided helpers, in the conversion of several
of The interpreters and a majority of the chiefs of the nation. The
interpreters, feeling themselves the force of divine truth, and entering
more readily into the plan of the gospel, are much more efficient organs for
communicating instruction to the Indians. Some of these chiefs are men of
sound judgment, and strong, penetrating minds; and having been more
particularly instructed, have made great proficiency in the knowledge of God
and of divine truths; and being very zealous, they render important
assistance in the good work. The regularity of conduct, the solemnity and
devotion of this people, in time of divine service, of which I witnessed a
pleasing example, is rarely exceeded in our own worshipping assemblies.
“To the labors and influence of these great men, the chiefs, may also in
some degree be attributed the good conduct of the children in school. Three
of the chiefs officiate in the school as a committee to preserve good order
and obedience among the children. I am told that Between-the-logs, the
principal speaker, has lectured the school children in a very able and
impressive manner, on the design and benefit of the school, attention to
their studies, and obedience to their teachers. This excellent man is also a
very zealous and a useful preacher of righteousness. He has, in conjunction
with others of the tribe, lately visited a neighboring nation, and met with
encouragement.
“On the third day after our arrival we dined with Between-the-logs and about
twenty of their principal men, six of whom were chiefs and three
interpreters, and were very agreeably and comfortably entertained. After
dinner we were all comfortably seated, a few of us on benches, the rest on
the grass, under a pleasant grove of shady oaks, and spent about two hours
in council. I requested them to give us their views of the state of the
school; to inform us, without reserve, of any objections they might have to
the order and management thereof, and to suggest any alteration they might
wish. I also desired to know how their nation liked our religion, and how
those who had embraced it were prospering.
“Their reply was appropriate, impressive, and dignified, embracing
distinctly every particular inquiry, and in the order they were proposed to
them. The substance of their reply was, that they thought the school was in
a good state and very prosperous; were perfectly satisfied with its order
and management, pleased with the superintendent and teachers, and gratified
with the improvement of the children. It was their anxious wish for its
permanence and success. They gave a pleasing account of those who had
embraced religion, as to their moral conduct and inoffensive behavior, and
attention to their religious duties. They heartily approved of the religion
they had embraced, and were highly pleased with the great and effectual
reformation which had taken place among them.
“In the close they expressed the high obligations they were under to all
their kind friends and benefactors, and in a very respectful and feeling
manner thanked their visitors, and the superintendent and teachers, for
their kind attention to themselves and to their children; and concluded with
a devout wish for the prosperity and eternal happiness of them and all their
kind friends. It was an affecting scene, and tears bespoke their sincerity.
“To this school there are Indian children sent from Canada. Others which
were lately sent were detained and taken into another school, at the rapids
of Maumee, under the direction of the Presbyterians. An apology was written
by the superintendent thereof to ours, stating that the detention was made
on the presumption that our school was full, &c.
“When we reflect upon the state of the Wyandots, compared with their former
savage condition, we may surely exclaim, ‘What hath God wrought!’ ‘The
parched ground hath become a pool, and the thirsty land springs of water;
the wilderness and the solitary place is made glad, and the desert blossoms
as the rose.’ The marks of a genuine work of grace among these sons of the
forest accord so perfectly with the history of the great revivals of
religion in all ages of the Church, that no doubt remains of its being the
work of God.
“That a great and effectual door is opened on our frontier for the preaching
of the gospel to the Indian nations which border thereon, and that we are
providentially called to the work, I have no doubt. The only question is,
Are we prepared to obey the call? The success of our missionary labors does
not depend on the interference of miraculous power, as in the case of the
apostles, but on the ordinary operations and influences of the Holy Spirit,
through the instrumentality of a gospel ministry, supported by the
liberality of a generous people.
“We have lately received an invitation from a distinguished officer of the
government to extend our missionary labors to a distant nation of Indians. A
gentleman of this state who has visited New Orleans has taken a deep
interest in its favor; and from the great increase of population from other
states, and the great probability of doing good at least among them, he
urges another attempt. And from his influence, his ability, and disposition
to minister to its support, we entertain a hope of success.
“From a general view of our missions, and of what the Lord is doing by us,
we certainly have abundant cause to ‘thank God and take courage,’ and to
persevere faithfully and diligently in the great work, looking to the great
Head of the Church, that he may bless our labors and crown them with
success.
“Yours in the bonds of the gospel of peace.”
Nor is the following account less interesting and illustrative of the power
of gospel truth. It is from the pen of the Rev. G. R. Jones, who was present
and witnessed the ceremony which he describes in the following words: —
“At our late Ohio annual conference, held in Urbana, there were several of
the red, and one or two of the colored brethren present, from the Wyandot
mission at Upper San dusky. Several interviews took place between our
general superintendents and them, during the sitting of the conference, at
Bishop McKendree’s room, at one of which I was present part of the time.
“A few friends were invited to be present at this interview. As breaking
bread together has been a token of hospitality and friendship among most
nations, a cup of tea was prepared by the family, and at a suitable time
they were waited on with it. Bishop McKendree, without any previous
arrangement or design, appears to have been made a kind of master of
ceremonies — he was waited on first. The sagacity of the red brethren was
quite observable; they kept their eye on him, and conformed in every
particular. Jonathan, a man of color, (who has served the mission from the
beginning as an interpreter, and who, while engaged in this work, became
convinced of sin, and happily converted to God,) was one of the company; he
modestly declined partaking with them, but, being pressingly solicited by
Bishop McKendree, yielded. After the repast was over, the red brethren
joined in singing several hymns in their own tongue, during which a number
in the house within hearing crowded into the room, until there might have
been as many as forty present; Mononcue (a chief) rose, and, approaching
Bishop McKendree respectfully, held out the hand of friendship, which was
cordially received, and a warm embrace took place; this appears to have
taken off all restraint. Between-the-logs (another chief) followed his
example, and they proceeded round to all in the room, while sighs and tears
witnessed the feelings of most who were present; but they were sighs of
gratitude and astonishment, and tears of joy. The spirit of hostile foes in
the field of battle was lost in the spirit of harmony and Christian love,
which appeared to fill the room. I have witnessed few scenes which carried
stronger conviction to my heart of the truth and excellence of the religion
of the meek and humble Jesus. I was ready to cry out and say, ‘What hath the
Lord wrought!’
“A worthy gentleman, high in office and respectability, had received an
invitation, and was present at the interview. It seems he had imbibed an
opinion, which is perhaps prevalent among politicians, that it is
impracticable to Christianize the aborigines of our country. He was placed
in a part of the room farthest from the door. When the chiefs approached him
all his unbelief appears to have, given way, his arms were open to give the
friendly embrace, while the flowing tear bore witness to a reciprocity of
feeling. He was heard to exclaim, a day or two afterward, ‘I am fully
converted!’ At the close of the singing by the red brethren Bishop Roberts
made a few appropriate remarks, and we all joined him in singing, at the
close of which, from the fulness of his heart, he offered up a fervent
prayer. We again joined in singing, and one of the chiefs,
(Between-the-logs,) being called on, prayed in a very feeling manner, while
every heart appeared to respond the hearty amen! The meeting was then drawn
to a close.”
The mission now contained one hundred and fifty four members of the Church
and sixty scholars, who were taught letters and the duties of domestic life.
This year Mr. Finley, in company with some of the converted chiefs and an
interpreter, set off on a visit to the Chippeways, on the Saganaw river,
with a view, if practicable, to establish a mission among them. They at
length arrived at the Wyandot reservation, on the Huron river, where they
were cordially received and entertained by a white man called Honnes, who
had lived with the Indians for many years, having been taken a prisoner when
quite a lad. He was now supposed to be not less than one hundred years of
age, could remember nothing of his parentage, nor of his days previous to
his captivity, only that he was called Honnes. He was now much crippled and
nearly blind, but was very intelligent and communicative. He sat upon a
deer-skin, and, through an interpreter — for he had lost all knowledge of
his vernacular language — he addressed our missionaries in the following
manner “My children, you are welcome to my cabin; and I now thank the Great
Spirit that he has provided a way for us to meet together in this world. I
thank him for all his mercies to me. He has fed me all my life. He has saved
me in the field of blood, and has lifted up my head when I have been sick,
and, like a kind father, has protected and provided for me.” These affecting
remarks from this patriarch of the woods were listened to with great
attention and respect, being interrupted now and then, by those Indians who
were present, by the expression, “tough,” which signifies, all true, and
then the pipe of peace was lighted, passed around the company, and returned
to the aged sire. This ceremony being ended, Mr. Finley informed him that,
having often heard of him, he had come some distance out of his way to see
him, and then proceeded to explain to him the gospel of Jesus Christ. The
tears which coursed down his withered cheeks, while he listened with solemn
attention to the words of truth, bespoke the deep feeling of his heart, and
the lively interest which he took in the subject. The discourse being
closed, he took Mr. Finley by the hand, and, calling for blessings on him
and his associates, said, “I have been praying for many years that God might
send some light to this nation.”
After hearing, the next day, some historical anecdotes of the Wyandots from
this aged man, who had been for so many years shut out from civilized life
and immured in the dungeon of heathenism, Mr. Finley bade him an
affectionate adieu, and continued his journey in search of other lost sheep
of the house of Israel. These men of the woods, however, were not forgotten
by the Christian missionaries, but were sought out and provided with the
means of salvation, the benefits of which some of them received. Of the
destiny of Honnes, whose simple story is so affecting, I have not been
informed, but trust the God of all the families of the earth did not forget
him in his lonely retreat, nor refuse his prayers for more light to the
nation. who had adopted him as a brother. He seemed, indeed, like the Nestor
of his tribe, and to be preserved to this good old age to welcome the
harbingers of peace and good-will to the borders of his land and nation.
For that abandoned class of females who have been seduced from the paths of
virtue by the wiles of the other sex, many efforts had been made by the
pious and benevolent in the city of New York, as well as in other places
where this destructive vice had become so predominant, but without any
permanent effect. It seems, indeed, that among all the vices which infect
mankind, this, when its corrupting sway has been once permitted to gain an
ascendency, is the most inveterate, and of course the most difficult to
eradicate. Not, however, entirely despairing of success in attempting to
effect a reformation even among these unhappy subjects of seduction, a
mission was undertaken this year for their special benefit, and the Rev.
Samuel D. Ferguson was appointed to its charge. Though he labored
indefatigably, in conjunction with some local preachers and exhorters who
volunteered their services to aid him, and some good impressions were made
upon a few, yet they were soon effaced, and they were compelled, after using
every exertion to accomplish their object, to abandon their enterprise in
despair; and though subsequent efforts have been more successful in a few
instances in which reformations have been effected, it would seem that more
powerful means must be resorted to before this soul-destroying vice can be
banished from the community.
In consequence of this failure in the primary object of the mission, the
missionary, in the latter part of the year, turned his attention to some
destitute portions in the west sections of Long Island, where he was more
successful. Here he formed a regular circuit, and raised two classes of
fifty-two members, which have continued to flourish, less or more, to the
present time.
As it was one object of our missionary societies to supply destitute places
in the older settlements where the people were either unwilling or unable to
support the institutions of religion, some such were either partially
assisted from their funds or wholly supported for a season, as the case
might be. Among others may be mentioned, as showing the good effects of this
policy, the town of New Brunswick, in the state of New Jersey. This, though
an old settled place, had been a barren soil for Methodism. Our preachers
had long preached there occasionally to a feeble few, but under great
discouragements. In 1821 the Rev. Charles Pittman was sent there as a
missionary, under the patronage of the Philadelphia Conference Missionary
Society, and again in 1822. He met with much opposition, owing to the
deep-rooted prejudices cherished against the peculiarities of Methodism. His
congregation was small, not amounting to more than thirty for some weeks
during the first year of his ministry. He and the little flock, however,
persevered in the strength of faith and prayer until a revival of religion
commenced, which terminated in the conversion of quite number of souls, so
that in the month of February of this year they numbered about one hundred
communicants. From that time the work has steadily advanced, and we have now
a flourishing society and a commodious house of worship in that place.
In many other places, too numerous to mention, the work of God prevailed in
the older circuits and stations. On the New Bedford circuit, Mass., where a
good work had been progressing for some time, in the month of August of this
year it had extended for twenty miles, so that an entire new circuit had
been formed, large enough to employ three preachers.
The camp meetings continued to be held with profit to the souls of the
people. At one held in the Ogeechee district, in the state of Georgia, not
less than one hundred white and upward of forty colored people were made
partakers of the grace of life. At one held in the same place last year a
work of God commenced among the students of Tabernacle Academy, a literary
institution under our care, and the reformation was advancing among the
students this year most encouragingly.
At five camp meetings held in the Baltimore district for this year the Lord
poured out his Spirit, and about one hundred and twenty, white and colored,
professed to find the pearl of great price, among whom were two females, one
eighty and the other sixty years of age. The latter was a Quakeress, whose
charming simplicity of manners and conversation, after her conversion,
reminded one of the primitive days of Christianity. Such evidences of the
power of grace were not unlike the Pentecostal showers of divine mercy, and
they tended mightily to strengthen the faith of God’s people, and to baffle
the speculations of an infidel philosophy.
We have already seen that the cause of education began to engage the
attention of some of the annual conferences, and that two academies had been
put in operation. This year I find on the Minutes of the Kentucky conference
that John P. Finley was appointed to the charge of Augusta College, though I
believe the college edifice was not erected until 1825. Our brethren,
therefore, west of the mountains have the honor of founding the first
college in the United States under the patronage of the Methodist Episcopal
Church; and I am happy to say that this institution has gone on prospering,
though sometimes depressed from pecuniary embarrassments, shedding on that
region of country the blessings of science and religion, greatly to the joy
of its friends and patrons.
Forty-four preachers were located, forty-seven returned supernumerary, and
fifty-nine superannuated, and nine had died during the past year. These
were, Philip Kennerly, Walter Griffith, John Dix, Samuel Davis, William
Wright, William Ross, Alonson Gord, James Griggs Peal, and William Penn
Chandler.
A strong testimony is given in favor of these devoted men of God, that in
their last days they maintained their integrity, triumphing in the hour of
dissolution, and died in hope of the glory of God.
Dr. Chandler [15] was appointed the presiding elder on the Delaware district
in 1801, about the time the camp meetings were introduced into that part of
the country, and his talents were peculiarly adapted to promote their
objects. His zeal in the cause of Christ was ardent, and his talents as a
preacher were more than ordinary, and often the most astonishing effects
were produced under his powerful appeals to the consciences of his hearers.
In consequence of his devotion to the cause, and the character of his
talents, he exerted a commanding influence upon his district, winning the
affections and inspiring the confidence of the people committed to his
charge. The ardency of his zeal and intensity of his labors so exhausted his
physical strength that in 1808 he was returned superannuated. In 1813 he
received a location; but his warm attachments to his brethren in the
traveling ministry led him back to the Philadelphia conference in May, 1822,
where he remained in the relation of a superannuated preacher until his
death.
While preaching the gospel of the Son of God in the Ebenezer church, in the
city of Philadelphia, on the first sabbath of May, 1820, he was suddenly
prostrated by a paralytic stroke in his left side. Though he partially
recovered from this, yet while at the island of St. Eustatia, whither he had
gone for the benefit of his health, a second stroke deprived him of the use
of his right side also, which took from him and his friends all hope of his
recovery. He returned home, however, and lingered for about twelve weeks,
when he exchanged a world of labor and suffering for a world of rest and
reward. His expressions upon his death-bed were no less consolatory to his
friends than they were satisfactory to himself. On being told by a friend
that it was Sunday, he replied, “Go then to the meeting, and tell them that
I am dying, shouting the praises of God!” Then, turning to his wife, he
said, “My dear Mary, open the window, and let me proclaim to the people in
the streets the goodness of God!”
The following testimony is from an affectionate brother, a physician, who
attended him much in his last sickness:
“I visited Dr. Chandler daily during his last illness, which was of long
continuance. His disease was an almost universal paralysis. The attack had
at first been confined to one side, and after a partial recovery only of
that side, the other became affected in like manner with the first. His mind
as well as his body felt the effects of the disease, which at times caused a
considerable derangement of intellect: but notwithstanding the confusion
that was apparent in his mental operations, his constant theme was his God
and the salvation of his soul; and on these subjects it was truly surprising
to hear him converse. Although Dr. Chandler seemed incapable of rational
reflection on other subjects, yet on that of religion, at intervals; he
never conversed with more fluency, correctness, and feeling at any period of
his life. He appeared to be exceedingly jealous of himself; and occasionally
laboring under fear lest he might have deceived himself; and that he should
finally become a cast-away; but of these apprehensions he was generally
relieved whenever we approached a throne of grace, which we were in the
habit of doing on almost every visit. In this state he remained until within
a few days of his death, when the Lord was graciously pleased, in a most
extraordinary manner, to pour out his Spirit upon his servant; and although
his body was fast sinking, his mind, for two days, was restored to perfect
vigor and correctness. During this time he seemed to be in the borders of
the heavenly inheritance. He spoke of the glories, the joys, and the
inhabitants of heaven as though he had been in the midst of them. He
remarked to me, at the time, that he felt that his soul had begun to
dissolve its connection with the body; and that there was a freedom, a
clearness, and ease in its views and operations that was entirely new to
him, and that he had never before formed a conception of — ’ in fact,’ said
he, ‘I know not whether I am in the body or out of it.’ Soon after this he
sunk into a stupor, in which he remained to the last. On the sabbath
following his funeral sermon was preached, by the author of these lines, to
a large and deeply affected congregation, from these fine words of the
apostle: ‘But I would not have you to be ignorant, brethren, Concerning them
that are asleep, and that ye sorrow not even as others which have no
hope.’”
The account of his death concludes in the following words: —
“As a Christian, and as a Christian minister, W. P. Chandler was a man of no
ordinary grade. In his deportment, dignity and humility, fervor and
gentleness, plainness and brotherly kindness, with uniform piety, were
strikingly exemplified. In the pulpit his soul was in his eloquence, his
Saviour was his theme, and the divine unction that rested upon him, and the
evangelical energy of his sermons, gave a success to his labors that has
been exceeded by few. He studied to show himself approved unto God, a
workman that needed not to be ashamed, rightly dividing the word of truth:
and how good a proficient be was in this study, thousands who were blessed
under his ministry can heartily testify, many of whom are living witnesses
of the happy effects of his labors, while he is now reaping his eternal
reward.”
Among others who departed to another world this year was John Steward, who
first carried the gospel to the Wyandot Indians. Of his early life we have
seen something in our account of the Wyandot mission. He seems to have been
peculiarly fitted for his work. Sincere, simple-hearted, much devoted to the
cause in which he had engaged, he adapted himself with a ready and willing
mind to the condition and circumstances of those people, won their
confidence and affection by his honest simplicity, and, by the blessing of
God on his exertions, conducted them away from the absurdities of heathenism
by the charms of gospel truth and love.
His entire devotion to the interests of the mission, his intense application
to meet its spiritual wants, and the privations to which he was subjected in
his early residence among them, so wore upon his constitution, that in the
course of this year it became manifest that his health was fast declining,
and that the days of his pilgrimage were near their end.
When so exhausted in his physical powers as to be unable to labor for his
support, his temporal wants were provided for by his friends, about fifty
acres of land, on which was built a cabin for his accommodation, being
secured to him in fee-simple. Here he lived the remainder of his days, and
on his demise the property was inherited by his brother. In this place,
loved and honored by those who had been benefited by his evangelical labors,
he lingered along the shores of mortality until December the 17th, 1823,
when he fell asleep in Jesus, in the thirty-seventh year of his age, and the
seventh of his labors in the missionary field. On his death-bed he gave the
most consoling evidence of his faith in Christ and hope of immortality,
exhorting his affectionate wife to faithfulness to her Lord and Master, and
testifying with his latest breath to the goodness of God.
In the contemplation of such a man, we cannot but admire the wisdom of God
in the selection of means to accomplish his designs of mercy toward the
outcasts of men. Born in humble life, destitute of the advantages of
education, unauthorized and unprotected by any body of Christians when he
first entered upon his enterprise, influenced solely by the impulses of his
own mind, produced, as he believed, and as the event proved, by the dictates
of the Holy Spirit, Steward sets off on an errand of mercy to the meandering
savages of the wilderness. Here he arrives, a stranger among a strange
people; and opens his mission by a simple narration of the experience of
divine grace upon his heart, and of the motives which prompted him to
forsake home and kindred, and devote himself to their spiritual interests,
Having gained their attention, he explains to them, in the simplest language
of truth, the fundamental doctrines of Jesus Christ, contrasting them with
the absurdities of heathenism and the inummeries of a corrupted form of
Christianity. [16] No sooner does the word take effect, than a violent
opposition arises against this humble and unpretending servant of Jesus
Christ, which he meets with Christian courage, and bears with the fortitude
of a well-trained soldier of the cross. By the strength of God resting upon
him, he manfully buffets the storms of persecution which raged around him,
and calmly guides his little bark over the threatening billows until it is
conducted into a harbor of peace and safety. Seeking for the wisdom that
cometh from above, he is enabled to unravel the sophistry of error, to
refute the calumnies of falsehood, to silence the cavilings of captious
witlings, and to establish firmly the truth as it is in Jesus. Did not God
“choose the weak things of the world to confound the things which are
mighty?”
Who does not look on with a trembling anxiety for the result, while the
umpire was deliberating upon his fate, at that memorable time when he
submitted his Bible and Hymn Book to the inspection of Mr. Walker, that he
might determine whether or not they were genuine! And who can forbear
participating in the general shout of exultation when the momentous question
was decided in his favor! During these anxious moments the heart of Steward
must have beat high amidst hopes and fears, while the fate of his mission
apparently hung poised upon the decision of a question which involved the
dearest interests of the nation for whose welfare he had risked his all! But
the God whom he served pleaded his cause, silenced the clamor of his
enemies, disappointed the machinations of the wicked, and gave a signal
triumph to the virtues of honesty, simplicity, and godly sincerity. [17] In
this triumph was fulfilled the inspired and inspiring declaration, “One
shall chase a thousand, and two shall put ten thousand to flight.”
In all the subsequent conduct of Steward we behold a combination of those
excellences which the Spirit of God alone can engraft and nourish in the
human heart. “The excellency of the power,” therefore, which was conspicuous
in the life and conduct of Steward, reflected the rays of Him who had most
evidently made him “a chosen vessel to bear his name unto the Gentiles” in
the American wilds. Humble and unpretending as he was, his name will ever be
associated with those men of God who had the high honor of first carrying
the light of divine truth to the darkened tribes of our forests. And this
record is made as a just tribute of respect to the memory of one whom God
delighted to honor as the evangelical pioneer to the Methodist Episcopal
Church in her career of usefulness among the long neglected children of our
own wide domain.
Numbers in the Church: Whites This Year: 267,618; Last Year: 252,645;
Increase: 14,973 — Colored This Year: 44,922; Last Year: 44,377; Increase:
545 — Total This Year: 312,540; Last Year: 297,022 — Increase: 15,518 [18]
— Preachers This Year: 1,226; Last Year: 1,106; Increase: 120.
_________________________________________________________________
[6] May we not perceive in this system of aboriginal theology a semblance of
the Scriptural account of a good and evil spirit, of holy and unholy angels?
And have they not received it by tradition, obscured from one generation to
another, until it has degenerated into these absurd notions of supreme and
subordinate deities, who preside over their destinies?
[7] Here is another relic of the highpriesthood among the Jews, and of the
fire of the sacred altar. Has this been handed down by tradition from their
fathers?
[8] There is an error in the total number in the printed Minutes of 385, the
whole number there stated being 260,275.
[9] McIntosh accompanied General Jackson in his campaign against the
Seminole Indians. In a more private interview with Kennard, another Indian
warrior, the latter related the manner in which the army was arranged at the
time the descent was made. While he adverted to his command in one wing of
the army, his eye sparkled with conscious pride at the recollection of the
honor which had been conferred upon him. “In the middle,” said he, was
General Jackson on the right, McIntosh; on the left, me.” This man was sick
at the time the talk was had with McIntosh, which, however, was held near
the bed on which he reposed. As Mr. Capers offered a dime to one of his
children, he asked, “Is that little girl big enough to go to school’?” On
being informed she was, he eagerly replied, “I have seven of them; and when
you come back and begin your school I will send four.” What a pity that a
love of heathenism should have defeated the benevolent project of teaching
these young immortals letters and the Christian religion! And much more that
white men, born and educated in a Christian land, should have contributed to
its defeat!
[10] A small settlement of white people on the Indian lands here borders on
a settlement of the Delaware Indians.
[11] The Rev. Daniel Dorchester, who was the presiding elder of the
district, in giving an account of this work, relates the following affecting
and mournful incident: — A young man, about eighteen years of age, who
attended the meeting, was earnestly solicited by some of his young
associates, who had recently embraced the Saviour, to seek the salvation of
God. He constantly resisted their importunities, though they were seconded
by preachers and other friends, by saying, “I will wait till I get home.” On
his way home he suddenly sprung from the wagon, and exclaimed, “Mother, I am
dying! I am dying! I shall not live an hour! O that I had sought religion at
the camp meeting!” Though a physician was procured, it was in vain. His
flesh soon assumed a purple hue, and the next day, at about eight o’clock,
P. M., he breathed his last.
[12] The exact number of conversions was not reported.
[13] There is an error in the printed Minutes for this year, there being 700
less in the increase than what appears in the Minutes.
[14] When the writer of this history visited Detroit, in 1804, he obtained
an old building called the “Council House” to preach in. On his second
visit, while preaching in the evening there arose a tremendous storm,
accompanied with the most vivid lightning and awful peals of thunder. He
continued his sermon, however, reminding his hearers that this war in the
elements was but a faint resemblance of that day when “the heavens shall
pass away with a great noise, and the elements shall melt with fervent beat,
the earth also and the works that are therein shall be burned up.” He was
afterward informed that some of “the baser sort” of the young men; after the
candles were lighted, deposited some powder in them at such a distance from
the haze that they supposed it would take fire and explode during the
sermon. They were disappointed. The exercises closed without any explosion,
because the candles had not burned down to the powder. These wags, after all
was over, informed their associates of what they had done, and remarked,
that while the peals of thunder were bursting over the house, they were
fearful that the Almighty was about to hurl a bolt at their heads, as a
punishment for their wickedness, and hence they sat trembling for their fate
during the greater part of the sermon.
[15] He was educated for a physician.
[16] The Wyandots had been taught, to some extent, the religion of the Roman
Catholics.
[17] That the reader may understand the force of this allusion, the
following incident is related. As Steward fearlessly denounced the
absurdities of the Romish Church, and appealed to the Bible in support of
his affirmations, those uninformed natives who had been instructed by Roman
priests concluded that there must be a discrepancy between his Bible and the
one used by the priests. To decide this question it was mutually agreed by
the parties to submit it to Mr. Walker, the sub-agent. On a day appointed
for the examination, Steward and the adverse chiefs appeared before the
chosen arbiter. A profound silence reigned among the numerous spectators who
had assembled to witness the scene. Mr. Walker carefully compared the two
Bibles, and examined the hymns, each party looking on with intense anxiety
for the result. At length the examination closed, and Mr. Walker declared to
the assembly that the Bible used by Steward was genuine, and that the hymns
breathed the spirit of true religion. During the whole transaction Steward
sat with great tranquillity, eyeing the assembly with an affectionate
solicitude, conscious that innocence and truth would gain the victory — and
when it was declared, the countenances of the Christian party beamed with
joy, and their souls exulted in God their Saviour — while their opposers
stood rebuked and confounded. Though the assembly before whom Steward
appeared in Upper Sandusky was less august and imposing than the one before
whom Luther appeared, at the Diet of Worms, yet the question to be decided
at the former was no less momentous to the interests of Steward and his
party than the one which hung suspended during the admirable address of
Luther was to him and his party. While, therefore, we may contrast in our
minds the two personages who had submitted their cause to the decisions of
others, we may not unprofitably compare them as being analogous in their
consequences to their respective nations. Luther, towering above his fellows
in learning, in eloquence, in piety, and in evangelical knowledge, was
pleading the cause of truth before one of the most august assemblies ever
convened to decide the fate of an individual. Steward, unlettered, rude in
speech, limited in knowledge, though humble and devout, was silently looking
on while his fate hung suspended upon the decision of a single man. How
striking the contrast! And yet how analogous the cause and its results
Luther, surrounded by princes, nobles, judges, bishops, and priests, awed by
the presence of the emperor of all Germany and Spain combined, in one of the
most magnificent cathedrals in the kingdom, stood firm in the strength of
his God, and fearlessly advocated his cause in the face of that imposing
array of civil and ecclesiastical authority which was leagued against him.
Steward, on the contrary, accompanied by a few converted Indians, stood in
the presence of the chiefs of the nation, most of whom had declared
themselves adverse to his doctrines and measures, surrounded by an
assemblage of rude barbarians in the rough cabin of an American Indian!
Those Germans, however, who had embraced the principles of the Reformation
were not more interested in the fate of Luther, than the trembling Indians
who had embraced Christianity were for the result of the deliberations of
Mr. Walker. But while Luther and his doctrines were condemned by a decree of
the Diet of Worms, Steward was acquitted by the decision of the umpire to
whom the question had been submitted. Luther, therefore, had to act in
opposition to the highest authority of the empire, with the fulminating
sentence of the pope ringing in his ears, while Steward went forth under the
protection of the chief council of the nation, patronized by the Church of
his choice, preaching Jesus and him crucified. Was not God’s hand alike
visible in each case? Nor was Steward more contemptible in the eyes of the
pagan chieftains than Luther was in the estimation of the pope and his
obsequious cardinals and bishops. And perhaps the time may come when the
name of John Steward, as humble as were his claims in his lifetime, shall
beheld in as high estimation by the descendants of the converted Indians, as
is that of Martin Luther by the church which bears his name. They both had
faults, because they were both human beings; but let their faults be buried
beneath the same turf which hides their moldering bodies from human view,
while their spirits, alike indebted to the blood of the Lamb for their
deliverance from the slavery of sin, shall shine amidst the heavens for ever
and ever.
[18] There is an error in the printed Minutes of not less than 610, there
being that number more in the real increase than is given in the Minutes.
_________________________________________________________________
CHAPTER 7
General Conference of 1824
1824
This conference assembled, on the first day of May, in the city of
Baltimore. Bishops McKendree, George, and Roberts were present, and the
former opened the conference by reading a portion of the Holy Scriptures,
singing, and prayer. The following delegates presented the certificates of
their election by the several annual conferences:
New York Conference: Nathan Bangs, Laban Clark, Freeborn Garrettson, Samuel
Luckey, Stephen Martindale, Samuel Merwin, Daniel Ostrander, Phineas Rice,
Marvin Richardson, William Ross, Peter P. Sandford, Arnold Scholefield, Eben
Smith, Henry Stead, John B. Stratten, Ebenezer Washburn.
New England Conference: Ebenezer Blake, Wilbur Fisk, John W. Hardy, Elijah
Hedding, Benjamin Hoyt, Edward Hyde, David Kilbourn, John Lindsey, Joseph A.
Merrill, Timothy Merritt, Enoch Mudge, George Pickering, Elisha Streeter,
Eleazar Wells.
Genesee Conference: John P. Alverson, Joseph Baker, Israel Chamberlain,
Wyatt Chamberlain, George W. Densmoor, Loring Grant, James Hall, Gideon
Lanning, Benjamin Paddock, George Peck, Fitch Reed, Isaac B. Smith.
Ohio Conference: Russel Bigelow, Charles Elliott, James B. Finley, Greenbury
R. Jones, James Quinn, Martin Ruter, John Sale, John Strange, Charles
Waddel, John Waterman, John F. Wright, David Young, Jacob Young.
Kentucky Conference: John Brown, Peter Cartwright, Richard Corwine, Charles
Holliday, Marcus Lindsay, George McNelly, Thomas A. Morris, Jonathan
Stamper.
Missouri Conference: William Beauchamp, John Scripps, David Sharp, Samuel H.
Thompson, Jesse Walker.
Tennessee Conference: Hartwell H. Brown, Thomas L. Douglass, George Ekin,
Joshua W. Kilpatrick, Thomas Madden, William McMahon, Robert Paine, Thomas
Stringfield, John Tevis.
Mississippi Conference: Daniel De Vinne, Alexander Sale, William Winans.
South Carolina Conference: James O. Andrew, Henry Bass, William Capers,
Samuel Dunwody, Samuel K. Hodges, William Kennedy, Lewis Myers, James
Norton, Lovick Pierce, Nicholas Talley, Joseph Travis.
Virginia Conference: John C. Ballew, William Compton, Benjamin Devaney,
Ethelbert Drake, Henry Holmes, John Lattimore, Caleb Leach, Hezekiah G.
Leigh, Lewis Skidmore.
Baltimore Conference: John Bear, Robert Burch, Christopher Frye, Joseph
Frye, Andrew Hemphill, Daniel Hitt, James McCann, Nelson Reed, Stephen G.
Roszel, Henry Smith, Joshua Soule, John Thomas, Richard Tydings.
Philadelphia Conference: Ezekiel Cooper, Manning Force, Lawrence Lawrenson,
Lawrence McCombs, Jacob Moore, Thomas Neal, Charles Pittman, John Potts,
Joseph Rusling, James Smith, John Smith, Thomas Ware Alvard White.
From the time that Dr. Coke had last visited us, in 1804, no personal
intercourse had been kept up between the European and American connections,
though friendly epistolary salutations had been exchanged. In 1820, as we
have before seen, a delegate, Dr. Emory, had been sent to the Wesleyan
conference in England, and had borne with him a request that a personal
intercourse might be established, at such times as should be mutually
agreeable. In conformity to this request our British brethren sent the Rev.
Richard Reece as a representative to this General Conference, accompanied by
the Rev. John Hannah and his ministerial companion. As these respected
brethren had arrived in the city of New York in the month of March, they had
spent the intervening time in visiting Boston, Lynn, New Haven,
Philadelphia, and other places, where they had endeared themselves to the
people by their Christian and ministerial deportment, as well as by their
evangelical labors in the pulpit, and on the platform at several of our
anniversaries.
On the second day of the conference they were introduced by Bishop
McKendree, when Mr. Reece presented the following address from the Wesleyan
Methodist conference, which was read by the secretary, Dr. Emory: —
“To the General Conference of the Methodist Episcopal Church assembled at
Baltimore, in the United States of America
“Dear Brethren: — The time has arrived which calls us, in pursuance of a
resolution unanimously passed in the conference of 1820, held in Liverpool,
to commission a deputation from our body, to attend your ensuing General
Conference, to convey to you the sentiments of our fraternal regard and
affectionate attachment, and to reciprocate that kind and friendly office
which, on your part, was performed by the visit of one of your esteemed
ministers, the Rev. John Emory.
“The increased interest in your spiritual welfare which the establishment of
this mode of direct and official communication between the two great bodies
of Methodists has naturally excited in us, and reciprocally, we believe, in
you, is to us the first proof of its beneficial tendency, and a cheering
indication of its future advantages. For why should the ocean entirely sever
the branches of the same family, or distance of place, and distant scenes of
labor, wholly prevent that interchange of the sympathies of a special
spiritual relationship which cannot but be felt by those who, under God, owe
their origin to the labors of the same apostolic man, bear testimony to the
same great truths before the world, and whose efforts to spread the savor of
the knowledge of Christ, on our part, through the British empire, and on
yours through the population of those rising states which have derived their
language, their science, and their Protestantism from the same common
source, Almighty God has deigned so abundantly to bless?
“We received with heart-felt joy the messenger of your churches, the Rev.
John Emory, bearing the grateful news of the progress of the work of God in
your societies, and were refreshed by the expressions of your charity. We
now commit the same charge to the faithful and beloved brethren whom we have
appointed to salute you in the Lord, that nothing may be wanting on our part
to strengthen the bond of brotherly love, and to call forth mutual and
united prayers for each other’s welfare, by a mutual knowledge of each
other’s state.
We are on the point of closing the sittings of the present conference; in
which the perfect harmony of the brethren assembled has afforded matter for
the most devout and grateful acknowledgments to God, both as it is the
indication and the result of that entire affection and unity which exist
among our Societies throughout the united kingdom. Through the mercy of God,
we have rest on every side; the discipline we received from our venerable
founder is still enforced with unabated zeal, and, under a conviction of its
agreement with the word of God, cheerfully observed; the value of those
apostolic doctrines which distinguish us in the old and new world was never,
we believe, more powerfully felt among us, and never were they with greater
fidelity exhibited in out public ministry; and, as a crowning blessing,
numbers are yearly added to us and to the Lord, and the light and influence
of the gospel are yearly extending, by the divine blessing upon the labors
of the brethren, into the still dark and uncultivated parts of our beloved
country. ‘Not unto us, O Lord, not unto us, but unto thy name give glory,
for thy mercy and for thy truth’s sake.’
“You will also, dear brethren, partake of our joy in the success with which
it has pleased God to attend the labors of our brethren in our different
foreign missions.
“The leading particulars of their state and prospects you will have learned
from our Magazine and annual reports, and it will therefore suffice to
state, that, in this department of the work of God committed to our charge,
upward of one hundred and fifty of our preachers are employed; and that the
zeal and liberality with which our people and the friends of religion
generally co-operate with us in this hallowed work, answer to every call,
and seem only roused to greater activity and enlargement as the sad
condition of the pagan world is by new developments displayed before them.
In the formation of regular missionary societies in your Church, to promote
the universal establishment of the kingdom of our adorable Saviour, and ‘to
make all men see what is the fellowship of the mystery which from the
beginning of the world hath been hid in God,’ we have greatly rejoiced; and
in those encouraging dawnings of large success among the aboriginal tribes
of your native continent, which have cheered the early efforts of those
devoted men whom you have ordained to this blessed service. In addition to
the doctrines in which we have been instructed, God has in his mercy given
to us, as Methodists, a discipline adapted in a very special manner to
missionary operations, to build up and establish infant religious societies
among heathen, and to call forth in every place a supply of laborers for
extending the work, and enlarging the cultivated field into the untilled and
neglected wilderness. In the spirit of our great founder under God, who
regarded he whole world as his parish, let the Methodists of Great Britain
and America regard the whole world as the field of their evangelical labors;
and, mindful of this our high vocation, let us enter in at every open door,
trusting in God to dispose the hearts of our people to provide the means
necessary to carry our sacred enterprises into effect; striving together in
our prayers, that from us the word of the Lord may ’sound forth to nations
and kingdoms of men, of all colors and climates, now involved in the
ignorance and misery of pagan idolatry, and sitting in darkness and the
shadow of death.’
“More fully to declare unto you our state, and to be witnesses of ‘the grace
of God in you,’ we have appointed, and hereby do accredit as our
representative to your approaching General Conference, the Rev. Richard
Reece, late president of our conference, and have requested the Rev. John
Hannah, one of our respected junior preachers, to accompany him on this
service. ‘Beloved in the Lord and approved in Christ,’ we commit them to the
grace of God and to your brotherly affection. We earnestly pray that your
approaching assembly may be under the special guidance and benediction of
our common Head, and that all your deliberations may issue in the lasting
union and prosperity of your numerous and widely extended societies; that
you may increase in faith and love; and that your labors may, year after
year, continue to enlarge and establish in the western world the kingdom of
our Lord and Saviour Jesus Christ, ‘to whom be glory in the church
throughout all ages, world without end. Amen.’
“Signed in behalf of the conference,
“H. Moore, President. “Sheffield, August 11, 1823.”
After the reading of the address, Mr. Reece delivered the following: —
“Mr. President: — The paper which has just been read is an expression of the
sentiments avowed by the British conference, and in which I heartily concur;
— sentiments of affectionate concern for the prosperity and advantage of our
brethren on this side of the Atlantic. It afforded us much satisfaction to
receive from you, by your excellent deputy, the Rev. John Emory, an overture
to more frequent intercourse and closer fellowship of brotherly love.
Wesleyan Methodism is one everywhere, one in its doctrines, its discipline,
its usages. We believe it to be the purest, simplest, most efficient form of
Christianity that the world has known since the primitive days. Doubtless it
is that which has had the sanction of Almighty God, in its rapid and
extended success, beyond any other in modern times. It commenced, nearly a
century ago, in the mother country, in one of her universities, with a few
young men, ‘chosen vessels, meet for the Master’s use.’ Then it was the
‘cloud little as a human hand;’ now it has sp read widely, and is still
spreading, over both hemispheres, while its fertilizing showers are
descending upon Europe, America, Africa, and Asia, producing fruit wherever
they fall — the fruit of knowledge and holiness. Methodism is our common
property. We are alike interested in its preservation and diffusion. It is a
sacred trust committed to us. It is a heavenly treasure which we have to
dispense for the benefit of man. Its spirit is not sectarian, but catholic,
and embraces Christians of every denomination who hold the essential truths
of the gospel, and ‘love our Lord Jesus Christ in sincerity.’ Your brethren
in England were never more concerned to preach its distinguishing doctrines
of justification by faith, the direct witness of the Spirit in the hearts of
believers, and salvation from all sin in this life, with simplicity,
fidelity, and zeal, than at present; — never more concerned to enforce its
discipline with firmness and love, and to ‘train up’ a people in the
‘nurture and admonition of the Lord;’ — never more careful that it do not
deteriorate in their hands, but that it be transmitted, pure and entire, to
‘faithful men’ who shall succeed to their labors: .for which purpose they
are anxious in their instruction and strict in their examination of the
rising race of preachers, that these may be sound in the faith and lovers of
our discipline. Many of them are all we can hope, young men whose
‘profiting’ has ‘appeared unto all,’ and to whom we can commit the deposit
without anxiety; believing that they will ‘obtain mercy of the Lord to be
faithful.’
“The result of this care and pains to preserve a pure and effective ministry
has been and is seen in the blessing of God upon our labors, in an extension
of his work through every part of our country, where ‘great and effectual
doors’ are opening into new places, and the Lord is ‘adding to his church
daily such as are saved.’ The members of our society are also improving in
personal holiness and zeal for good works. They are more ready to concur
with us in spreading the gospel abroad among heathen nations, as well as in
tightening the ‘cords’ of our discipline at home. On the whole, our
prospects were never more bright, nor had we ever more reason to be
encouraged.
“My opportunities of intercourse with you since my arrival in this country,
together with the satisfaction I have had in attending two of your annual
conferences, where I met with many of my American brethren, render this one
of the most interesting periods of my life. I have witnessed the
disinterested and laborious zeal which distinguishes your character and
conduct. I have seen the fruit of your labors in the excellent societies in
New York, Boston, Philadelphia, Winchester, and this city. The doctrines and
discipline of Methodism, when rightly applied, do, under the blessing of
God, produce a Scriptural conversion, and form the genuine Christian
character everywhere; and either at home or abroad, I find that a Methodist,
who lives according to his profession, is a ‘fellow-heir’ of the same ’
grace of life.’ My prayer is, in accordance with the prayers of the body
whom I represent, that you may go on and prosper, until, as the honored
instruments of God, you have diffused gospel light and life through e very
part of this vast continent, and every class of its interesting population,
that the name of our Lord Jesus Christ may be everywhere glorified in his
disciples. Amen.”
After the delivery of these addresses, and adopting rules for the government
of the deliberations of the conference, the following communication was
received from the bishops, and referred to appropriate committees “To the
delegates of the several annual conferences of the Methodist Episcopal
Church, in General Conference assembled.
“Dear Brethren: — We have thought it advisable, at the opening of this
General Conference, to communicate to you our? views in relation to some of
the subjects which will properly come before you. Assembled as you are from
various parts of the continent, and having been associated with societies of
people not entirely the same in manners and customs, it cannot rationally be
expected that your views On every subject should be uniformly the same. But,
after candidly considering and discussing such points of interest to the
Church as may require your attention and decision, we trust you will be able
to unite in such measures as shall best serve for the prosperity of our Zion
and the glory of God.
“During the last four years we have not been favored with extraordinary
revivals of religion, yet the work of God has gradually advanced, and we
have had constant accessions to the Church, both of ministers and members,
as well as an increase of circuits and districts. On the whole, we are happy
to say, that amidst all our difficulties and obstructions, our prospects are
encouraging, and we are permitted to hope that the great Head of the church
will prosper our way and crown our labors with abundant success.
“Your superintendents have endeavored to do what was in their power toward
supplying the annual conferences with their official services, and have in
most instances succeeded; but, owing to a failure of health in some of them,
and to other uncontrollable circumstances, two cases have occurred in which
the conferences were under the necessity of providing for themselves. And as
the present health of your superintendents is more likely to decline than
increase, while their labor will become every year more extensive, the
subjects of administration, and the propriety of increasing the number of
superintendents, will claim your early attention.
“In the progress of this work new doors have been opened for the spread of
the gospel, the borders of our Zion have been enlarged, and the number of
circuits and districts so increased as to render it necessary that there
should be some altercations in the form of the annual conferences. The way
seems to be prepared for dividing some in order to form new ones, and for
making some changes in the boundaries of others, so as to render them more
convenient.
“On the subject of Church government some of our friends have entered into
various speculations, and it seems probable that memorials will be laid
before you both from local preachers and private members. In order to give
full satisfaction, as far as possible, on this point, it may be expedient to
appoint a committee of address, to prepare circulars in answer to such
memorials as may be presented.
“In fixing the boundary lines of the annual conferences, it must not be
forgotten that a part of our charge lies in Canada, beyond the limits of the
United States. The situation of our brethren in that remote part of the
country seems to present to view a subject distinct in itself; and the most
judicious measures to secure their prosperity and welfare will claim the
exercise of your united counsel and wisdom.
“The Book Concern, considered in a moral and pecuniary point of view, is an
important establishment in our Church, and will be, if proper exertions
should be made in the circulation of books, not only a source of relief and
support to our itinerant ministry, but a most effectual medium of conveying
light and knowledge to the thousands among whom we labor, and perhaps to
multitudes who do not attend our preaching. If any improvement can be made
in its present plan of operation, so as to render it more extensively useful
than it now is, it is desirable that it should be done.
“In the course of your deliberations, the local district conference, the
financing system, and the proper instruction and education of children, may
require some attention, as well as several other subjects not necessary now
to mention.
“The importance of supporting the plan of an itinerant ministry, and of
maintaining union among ourselves, cannot have escaped your recollection.
They are subjects involving the vital interests of the Church, and our
prayer is, that the wisdom of the Most High may guide us in such a course as
shall be favorable both to the one and to the other.”
Among other things which engaged the attention of this conference, was the
subject of a lay delegation. This came up for consideration by the
presentation of a number of memorials and petitions from local preachers and
lay members, praying for the General Conference to grant them “the right,”
as they termed it, of a voice in the legislative department of the Church.
The committee to whom these documents were referred presented the following
report, which, after an able and full discussion, was adopted by the
conference: “Resolved, by the delegates of the several annual conferences in
General Conference assembled,
1. That it is inexpedient to recommend a lay delegation.
2. Resolved, &c. That the following circular be sent in reply to the
petitioners, memorialists, &c.,
“Beloved Brethren: — Several memorials have been brought up to the General
Conference, proposing to change the present order of our Church government.
By one or more of these it is proposed ‘to admit into the annual conferences
a lay delegate from each circuit and station, and into the General
Conference an equal delegation of ministers and lay members:’ or, ‘to admit
a representation of local preachers and lay members into the General
Conference, to be so apportioned with the itinerant ministry as to secure an
equilibrium of influence in that body:’ or, ‘that the General Conference
call a convention, to consist of representatives from each annual conference
and an equal number of representatives chosen by the members of each circuit
or station, to form a constitution which shall be binding upon each member
of our Church:’ or, ‘that a representation of the local preachers and the
membership be introduced into the General Conference,’ either by electing
delegates separately, or that the membership be represented by the local
ministry, they being elected by the united suffrage of the local preachers
and lay members.
“To these memorials, as well as to others praying the continuance of our
government in its present form, we have given an attentive hearing in full
conference, and, after much reflection, we reply: —
“We are glad to be assured that there exists but one opinion among all our
brethren respecting the importance of our itinerant ministry, and that they
who desire a change, whether of the form of the General Conference alone, or
of the annual conferences also, are moved to solicit it rather by their zeal
to support the itinerancy than for want of attachment to it. They would
relieve the preachers of the delicacy of fixing the amount of their own
salaries; and as in this matter they could act more independently, so they
would also provide more liberally.
“We respectfully acknowledge the candor of brethren, who, although they
intimate that it is unseemly for the preachers to determine their own
salaries, yet do not pretend that their allowance is excessive, or that they
claim a right to demand it. It is true that the deficiency of quarterage is
so general, in such large proportions, that the conference collections and
the dividends from the Book Concern and chartered fund have never been
sufficient to supply it; and, indeed, the conference stewards usually settle
with the preachers at a discount of from thirty to sixty per cent.
“But we presume that these facts have been generally known; so that whatever
injury may be sustained from the scantiness of our support is attributable,
not to the improvidence of the rule which limits the amount, but to some
other cause; and whatever that cause may be, we at least have no information
that the people refuse to contribute because they are not represented.
Indeed, it would grieve us to know this: for even though they should refuse
to acknowledge us as their representatives in the General Conference, they
cannot do less for the love of Christ than they would oblige themselves to
do out of love for authority.
“We rejoice to know that the proposed change is not contemplated as a remedy
for evils which now exist in some infraction of the rights and privileges of
the people, as defined to them by the form of Discipline; but that it is
offered, either in anticipation of the possible existence of such evils, or
else on a supposition of abstract rights, which, in the opinion of some,
should form the basis of our government.
“The rights and privileges of our brethren, as members of the Methodist
Episcopal Church, we hold most sacred. We are unconscious of having
infringed them in any instance, nor would we do so. The limitations and
restrictions which describe the extent of our authority in General
Conference, and beyond which we have never acted, vindicate our sincerity in
this assertion. By those ‘restrictions’ it is put out of the power of the
General Conference ‘to revoke, alter, or change our articles of religion;’
or to revoke or change the general rules, or ‘to do away the privileges of
our members of trial before the society or by a committee, and of an
appeal.’ The general rules and the articles of religion form, to every
member of our Church distinctively, a constitution, by which, as Methodists
and as Christians, ye do well to be governed; and we, assembled together to
make rules and regulations for the Church, most cheerfully acknowledge that
the restrictions above mentioned are as solemnly binding upon us as the
general rules are upon both us and you individually.
“These restrictions are to you the guarantee of your ‘rights and
privileges;’ and while we shall be governed by these, as such, we will also
regard them as the pledge of your confidence in us.
“But if by ‘rights and privileges’ it is intended to signify something
foreign from the institutions of the Church, as we received them from our
fathers, pardon us if we know no such rights — if we do not comprehend such
privileges. With our brethren everywhere we rejoice, that the institutions
of our happy country are admirably calculated to secure the best ends of
civil government. With their rights, as citizens of these United States, the
Church disclaims all interference; but, that it should be inferred from
these what are your rights as Methodists, seems to us no less surprising
than if your Methodism should be made the criterion of your rights as
citizens.
We believe the proposed change to be inexpedient:
1. Because it would create a distinction of interests between the
itinerancy and the membership of the Church.
2. Because it presupposes that either the authority of the General
Conference ‘to make rules and regulations’ for the Church, or the manner
in which this authority has been exercised, is displeasing to the
Church, the reverse of which we believe to be true.
3. Because it would involve a tedious procedure, inconvenient in itself,
and calculated to agitate the Church to her injury.
4. Because it would give to those districts which Ire conveniently
situated, and could therefore secure the attendance of their delegates,
an undue influence in the government of the Church.
“With respect to lesser matters mentioned in the memorials, we respectfully
refer you to the revised copy of the Discipline, forthwith to be
published.”
The subject of education came before this conference with increased weight,
and its importance was duly appreciated. The views of the conference in
relation to this subject may be seen by the following extract from the
report of the committee to whom it had been referred, and which met with the
hearty concurrence of the conference: —
“In considering this subject, your committee have been happy in believing
that no arguments were necessary to impress this conference with a sense of
its importance. The cultivation of the human mind, with a view to prepare it
for the full exercise of its powers, and thereby to render it capable of
answering the noble purposes of Its creation, may be reckoned among the
first and greatest objects of a civilized community. The nature of this work
is such that it requires an early commencement, and hence, in every
enlightened nation, the education of children has been deemed necessary to
the well-being of societies as well as individuals, and Christian people
have held it among their most sacred duties. In the early establishment of
Methodism, in the very beginning of our religious institutions as a
Christian denomination, it was recommended to our people, made the duty of
our ministers, and the fruit of it already realized sufficiently shows its
utility.
“Your committee, nevertheless, are fully impressed with the unpleasant fact,
that this subject, so intimately connected with the vital interests of our
Church, and with the salvation of so many thousands of souls, has been, and
is at this moment, much neglected. While we are happy in believing that in
many duties and labors we have done much more than several other
denominations, we think it must be admitted that in the instruction of
children some of them have exceeded us. And unless effectual measures can be
adopted for securing proper attention to the rising generation under our
care, we may anticipate unhappy consequences. The children of our hearers,
and especially those of our Church members who have received baptism at our
hands, may be considered as standing in a relation to us different from that
of children in general, and fully entitled to all the attention from us
which their age and situation require. If properly taught and educated, they
will be prepared to become valuable members of our societies, and heirs of
salvation; but, if neglected, we may expect them to become vessels of wrath,
fitted to destruction.
“On the subject of schools and seminaries of learning, your committee have
obtained all the information their limited time and means would allow, and
are of opinion that in this also we are deficient. In 1820 a resolution
passed the General Conference, recommending that each annual conference
should establish a classical seminary within its own boundaries and under
its own regulations. Three or four seminaries have been established in
conformity to this resolution, some of which are in successful operation,
and it is, in the opinion of your committee, desirable that such an
institution should flourish under the patronage of each annual conference in
the Union.
“Our Church contains multitudes of young men, not called to the ministry,
who are qualified to teach, and many of whom would be more useful in such
employment than they can be in any other. If these, as well as some of our
local preachers, were made sensible of the good they might do our Church,
even as teachers of schools, it is believed there would be no difficulty in
supplying numerous schools of our country with teachers who would be in
favor of the doctrine and discipline of our Church.
“In closing these remarks, your committee beg leave to offer, for the
consideration of this conference, the following resolutions, namely
1. That, as far as practicable, it shall be the duty of every preacher of a
circuit or station to obtain the names of the children belonging to his
congregations, to form them into classes, for the purpose of giving them
religious instruction, to instruct them regularly himself, as much as
his other duties will allow, to appoint a suitable leader for each
class, who shall instruct them in his absence, and to leave his
successor a correct account of each class thus formed, with the name of
its leader.
2. That we approve of the resolution, passed in the General Conference of
1820, on the subject of seminaries of learning, and hereby recommend
that each annual conference not having a seminary of learning use its
utmost exertions to effect such an establishment.
3. That it shall be the duty of every traveling preacher in our Church to
keep in mind the importance of having suitable teachers employed in the
instruction of the youth of our country, and to use his influence to
introduce teachers into schools whose learning, piety, and religious
tenets are such as we could recommend.”
As it was the constitutional duty of the managers of the Missionary Society
of the Methodist Episcopal Church to report the doings of the society for
the four preceding years, and the state of the funds, a report was presented
by the treasurer, in which it appeared that the whole amount collected for
missionary purposes, from the commencement of the society to that time, was
$14,716 24«, and expended during the same period $11,011 40«, leaving a
balance of $3,704 83_. This shows the feeble manner in which the society
commenced its operations, and how long it was, notwithstanding the favorable
manner in which it had been received by the annual conferences, before the
people generally came fully into this great and good work.
The managers conclude their report to the conference in the following words:
—
“In thus submitting to the General Conference a concise view of the
transactions of the society, the managers cannot but express their gratitude
to God for permitting them to be the humble instruments of aiding, in the
management of the concerns of this society, in any measure, to extend the
empire of truth and righteousness in our world; at the same time pledging
themselves that, while the conference shall continue its operations for the
noble purpose of evangelizing mankind, and of bringing them under the yoke
of Jesus Christ, they will use their best endeavors to promote the same
blessed object, by a faithful discharge of their duties as managers of the
Missionary Society of the Methodist Episcopal Church.
“New York, April 23, 1824.”
This report, together with the entire subject relating to missions, was
referred to a committee, whose report, which was concurred in by the
conference, was as follows: —
“The committee view with pleasure the success attending our missionary
exertions for the last four years; and think that we are loudly called upon
to make our acknowledgments to the God of missions, for the special manner
in which it has pleased him to own our efforts.
“We began feeble, but God has strengthened us. We began fearful, but God has
encouraged and assured us. So limited was our knowledge, and so numerous the
claims upon our benevolence, that we scarcely knew to what particular point
to direct our first attention. God, however, we humbly trust, has given a
direction to our labors which has been highly important and beneficial, not
only on account of immediate effects, but because a great and effectual door
has been opened for the further prosecution of our missionary plans.
“By avoiding that prodigality of expenditure so evidently seen in some, and
that partiality of appropriation so manifest in others, and by observing
economy and prudence in the management of our missionary affairs, we cannot
fail, under the continued blessing of God, to succeed in the great work of
evangelizing even the barbarous nations around us.
“While an eye to economy is had in the appropriation of the funds of the
institution, your committee are of opinion that the missions among our
Indians ought to be prosecuted with increased vigor, laying a proper
foundation for facilitating their future conversion in the education of
their children; and that, for every missionary station, men should be
selected as missionaries of hardy constitutions, of enterprising spirit,
able and willing to labor, to sacrifice all for God and his cause.
“But, in the midst of all these labors abroad, we should not forget that
much remains to be done within the bounds of our respective conferences.
While Zion is lengthening her cords and enlarging her borders, she ought
also to strengthen her stakes, otherwise her enlargements will be her
weakness. Let all the intervening sections of our country not inclosed in
our fields of labor be examined, and, if Providence open the way, be
occupied. Let missionaries be appointed, whose duty it shall be, not to
wander over a whole conference, nor to preach generally, if at all, in old
societies made ready to their hands, except in places where societies are
very small; but to fix upon certain places still in the enemy’s hands, and
where there is rational ground of success, and then, by siege or assault, as
the case may require, carry, in the name of the Lord, the strong holds of
prejudice and sin. When this is done, let it be taken into a regular
circuit, and the missionary be at liberty to pursue a similar course in
other places. In this way, if we are steady and faithful to our purpose, we
shall be enabled, by the divine blessing, ultimately to establish ourselves
in all the sections of our country, until the power of our doctrines and the
purity of our discipline shall renovate every part.
“Your committee take the liberty further to state, that, in their opinion,
an open and candid statement of the condition of the missions will be
profitable, not only as it will convince the public that we mean to act in
good faith, but because the information so communicated, from time to time,
will gladden the hearts of thousands who have contributed, or may by this
means be induced to contribute, to this benevolent object.”
The American Colonization Society presented certain documents to the
conference, which were referred to a committee to consider and report
thereon, and the following was concurred in by the conference: —
“That the General Conference are not in possession of sufficient information
relative to said society to render it proper for them, in their official
capacity, to adopt any measures on the subject, farther than to recommend
it” (that is, the colony at Liberia) “to the notice of the proper
authorities of the Missionary Society of the Methodist Episcopal Church, as
a suitable field for sowing the good seed of the kingdom of God. Under this
view of the subject, the committee recommend the adoption of the following
resolution, viz.: —
“That it is expedient, whenever the funds of the Missionary Society will
justify the measure, for the episcopal to select and send a missionary or
missionaries to the colony in Africa now establishing under the auspices of
the American Colonization Society.”
It would appear from the above report that the American Colonization Society
had not yet sufficiently developed its character and objects to enable the
conference to act intelligibly and safely in furtherance of its views, or
fully to endorse its measures. Its subsequent history, however, has removed
the cause of those doubts which excited this hesitancy, and the conference
has since, by sundry resolutions, entered heartily into the measure of
endeavoring to plant a colony of American freemen of color, with their own
consent, on the western coast of Africa. These things belong more
appropriately to another period of our history, and will therefore be
noticed in their proper place.
Various enactments had been passed, from one General Conference to another,
with a view to regulate the practice of slavery in the Methodist Episcopal
Church, an evil this which it seemed impossible to control, much less to
eradicate from the ranks of our Israel. From the organization of the Church,
in 1784, slavery had been pronounced an evil, and, as before remarked, a
variety of expedients had been resorted to for the purpose of lessening its
deleterious tendencies where it seemed unavoidably to exist, to meliorate
the condition of the slave where his civil bondage could not be removed, and
entirely to prevent our preachers and people from holding slaves at all in
those states and territories which permitted emancipation. Finding, however,
that the evil was beyond the control of ecclesiastical law, as to its
eradication from the Church, and wishing to render the condition of the
slave as comfortable as possible, by holding his master immediately
responsible to the proper tribunals of the Church for the manner in which he
treated his slave, as well as to extend to the colored members of our Church
all the privileges compatible with their civil and ecclesiastical relations,
this General Conference so modified the section in the Discipline on slavery
as to read as follows: —
Question What shall be done for the extirpation of the evil of slavery?”
Answer.
1. We declare that we are as much as ever convinced of the great evil of
slavery: therefore no slaveholder shall be eligible to any official
station in our Church hereafter, where the laws of the state in which he
lives will admit of emancipation, and permit the liberated slave to
enjoy freedom.
2. When any traveling preacher becomes an owner of a slave or slaves, by
any means, he shall forfeit his ministerial character in our Church
unless he execute, if it be practicable, a legal emancipation of such
slaves, conformably to the laws of the state in which he lives.
3. All our preachers shall prudently enforce upon our members the necessity
of teaching their slaves to read the word of God, and to allow them time
to attend upon the public worship of God on our regular days of divine
service.
4. Our colored preachers and official members shall have all the privileges
which are usual to others in the district and quarterly conferences,
where the usages of the country do not forbid it. And the presiding
elder may hold for them a separate district conference, where the number
of colored local preachers will justify it.
5. The annual conferences may employ colored preachers to travel and preach
where their services are judged necessary, provided that no one shall be
so employed without having been recommended according to the form of
Discipline.”
So it remains, unaltered, to the present time.
The following are the resolutions of the committee on the episcopacy, which
were adopted by the conference: —
1. That we approve generally of the conduct of the superintendents in the
administration of the government for the last four years; and that their
zeal and exertions to promote the cause of God and the interests of the
Church, under the circumstances in which they have been placed, merit
the grateful acknowledgments of the General Conference and of the whole
Church.
2. That Bishop McKendree be, and hereby is, respectfully requested to
continue to afford what aid he can to the episcopacy, consistently with
his age and infirmities, when and where it may best suit his own
convenience; and that the provisions of the last General Conference for
meeting his contingent expenses be continued.
3. That the episcopacy be strengthened by the election and ordination of
two additional bishops at the present session of the General Conference.
4. That it is highly expedient for the general superintendents, at every
session of the General Conference, and as far as to them may appear
practicable in the intervals of the sessions, annually to meet in
council, to form their plan of traveling through their charge, whether
in a circuit after each other, or dividing the connection into several
episcopal departments, as to them may appear proper, and most conducive
to the general good, and the better to enable them fully to perform the
great work of their administration in the general superintendency, and
to exchange and unite their views upon all affairs connected with the
general interests of the Church.
5. That the book agents and book committee in New York shall be a committee
to estimate the amount necessary to meet the family expenses of the
bishops, which shall be annually paid by the book agents out of the
funds of the Book Concern, and that the above resolution be incorporated
in the Discipline.”
In accordance with the third resolution in the above report, the conference
proceeded, on the twenty-sixth day of its session, to ballot for two
additional bishops. There were one hundred and twenty-eight voters present,
and on counting the votes for the first time it appeared that no one had a
majority. On the second balloting the Rev. Joshua Soule had sixty-five, and
on the third the Rev. Elijah Hedding sixty-six, out of one hundred and
twenty-eight votes. They were accordingly declared duly elected, and having
signified their acceptance of the office, they were, after an ordination
sermon by Bishop McKendree, at 12 o’clock on the 27th, consecrated by prayer
and imposition of hands, Bishop McKendree acting as the officiating
minister.
The conference passed a resolution authorizing the bishops to appoint a
delegate to visit the Wesleyan Methodist conference at its session in July
of 1826. This, however, was not carried into execution, in consequence of
which we had no representative from England at our conference in 1828.
The affairs of Canada once more engaged the attention of the conference, but
without coming to any conclusion satisfactory to the Canada brethren. A
petition was presented from a portion of the preachers in the upper
province, to be set off as an independent conference, with the privilege of
electing a bishop to reside among them and superintend their affairs. The
following resolutions contain the result of the deliberations upon this
subject: —
1. That there shall be a Canada conference under our superintendency,
bounded by the boundary lines of Upper Canada.
2. That a circular shall be addressed to our preachers and members included
within the bounds of the Canada conference, expressive of our zeal for
their prosperity, and urging the importance of their maintaining union
among themselves.
3. That a respectful representation be made to the British conference of
those points in the late agreement between the two connections which
have not, on the part of their missionaries, been fulfilled.”
As before said, these measures were by no means satisfactory to those in
Upper Canada who were desirous of having a separate and independent church
organization in that province. Accordingly, on the return of the delegates
who had attended the General Conference, a spirit of dissatisfaction was
widely diffused, [19] the local preachers were convened, a conference
organized, and a declaration of their grievances, rights, and future mode of
operations published and circulated. All this took place before the Canada
annual conference assembled. On the assembling of the conference, however,
in Hallowell, Bishops George and Hedding being present, mutual explanations
made, and pledges given by the bishops to sanction measures for a separate
organization in Canada hereafter, peace was measurably restored, and all
things went on as heretofore.
The constitutional term of the Rev. Thomas Mason, as assistant book agent,
having expired, the Rev. John Emory, D. D., was elected to fill the vacancy,
and Nathan Bangs was reelected as the principal.
It was manifest to all that the increased duties of the preachers, in
consequence of the introduction of sabbath schools, the organization of the
Missionary and Tract Societies, and the increase of members in the larger
towns and villages, rendered it expedient, that every part of the work might
be duly and seasonably performed, that the circuits should be shortened, and
that each thriving village should be privileged with preaching every
sabbath, otherwise it was impossible to establish a permanent congregation,
more especially in those places where other denominations had established
congregations and a resident ministry. It had been long evident to many of
our ministers and people, that, for the want of having a preacher stationed
in all important places, we had lost much of the fruits of our labor, and
must, unless an adequate remedy were provided, continue feeble, if not
retrograde from the standing we had already attained. This subject, it
seems, presented itself before the committee on the itinerancy, together
with others which relate to the duties of the pastoral office; and the
following resolutions, concurred in by the conference, will show the views
which were entertained in reference to these matters: —
1. That the superintending preachers be instructed so to lay out their work
that there may be sufficient time allowed each preacher for the faithful
and extensive discharge of all his pastoral duties, in promoting family
religion and instructing the children.
2. That all our preachers observe that order of public worship pointed out
in the twenty-third section of our form of Discipline; and that in the
administration of the ordinances, and in the service for the burial of
the dead, they invariably use the form in the Discipline; and in
dismissing the congregation, the apostolic benediction; that they also
attend uniformly to the order prescribed in chapter i, section 24, in
regard to singing the praises of God in our congregations.
3. That the Lord’s prayer be used upon all occasions of public worship, at
the close of the first prayer, and that it be strongly recommended to
all our people to introduce it into their private and family devotions.
4. That the preachers be particularly examined on these several subjects at
each annual conference.”
There were no less than five new conferences created this year, making
seventeen in all.
Before the conference adjourned, which it did on Friday, May 29th, to meet
in the city of Pittsburgh, May 1, 1828, the following address to the
Wesleyan Methodist conference was adopted
“Dear Fathers and Brethren: — In reciprocating the kind and affectionate
sentiments contained in your communication to us, sent by the hands of those
whom you had chosen to be the messengers of the churches, we feel an
indescribable pleasure. Many are the associations that press upon us, and
the emotions that affect us, in this pleasant interchange of affectionate
regards. We look to England as the. birthplace of that man, who, under the
guidance of Heaven, was the founder of a great and flourishing church. It
was there that the infant societies were nourished, and it was thence that
the word of God was sent forth, even unto us. After we had flourished for
some time under your fostering care, a mysterious chain of providences led
to a separation of our societies in this country from the mother Church. But
the scion that was planted here has been watered and blessed of God; and
though probably still inferior in solidity and strength, yet in the number
and extent of its branches, and the abundance of its fruits, it vies with
the parent stock. In this we rejoice, and are grateful to the great Head of
the church, to whom alone the praise belongs. But it greatly increase our
joy to know that our British brethren rejoice with us, and that the parent
Church, with which we hope ever to be identified by the same holy doctrines
and the same salutary discipline, is still flourishing, increasing, and
abounding in every good work.
“For this our increase of consolation we have been greatly indebted to our
justly esteemed brother and father in the Church the Rev. Richard Reece, and
to his associated companion, the Rev. John Hannah, whom you have sent to
declare your state unto us, and the interest you feel in our prosperity. We
received them as your messengers, and as brethren beloved. Their presence
with us has drawn the cords of brotherly love still closer, has seemed to
introduce you more immediately before us; and in all our intercourse with
them, both social and public, we have been made to feel, more sensibly than
ever, that in doctrine and discipline, in experience and practice, and in
the great object of evangelizing the world, the British and American
Methodists are ONE. And we devoutly pray that they may ever so remain.
“We are, with you, dear brethren, endeavoring to maintain the purity of our
doctrines, and are not conscious that we have suffered them in any instance
to be changed or adulterated in our hands. As they are the doctrines which
have proved to so many, both in Europe and America, the power of God unto
salvation, we deem them to be the gospel of God our Saviour; and while he
owns them we have never give them up. With you, too, we prize and
practically vindicate the general rules of our Church, and the pristine
institutions and usages of Methodism. We are also following you, though at
an humble distance, in your missionary exertions. But such is the extent,
and increasing extent, of our work here, that we cannot find means or men
for foreign missions. The increase of our population is perhaps
unparalleled, and it is widely scattered over an extensive continent. To
keep pace with it, under such circumstances, requires much labor and much
privation. In addition to this, the Lord, as you have heard, has opened for
us a great and effectual door among the aborigines of our country. These we
dare not neglect. They are our neighbors, and we must minister unto them;
they have been injured, and we must make them reparation; they are savages,
and must be civilized; heathen, and must be converted. All this shall be
done if God permit. We have the work much at heart, and hope and pray for
success. In addition to this, we have entailed upon us, in several of our
states, a degraded and enslaved population, whose situation is making, if
possible, a still stronger claim upon our Christian philanthropy. And,
finally, the way seems to be opening for missionary exertions in Mexico and
South America.
“With these fields of labor in the midst of us and round about us, you
cannot expect us to join you in the great and good work in which you are
engaged in the East. Still we hope the tune is not far distant when we shall
join hands on the Asiatic shores of the Pacific Ocean. We are constantly
advancing in our labors toward the West, and you are extending in the East,
not only on the continent, but over the islands of the sea. Is it chimerical
then to suppose, that at some future day we shall have encompassed this
earth, and girded it round with glorious bands of gospel truth? O no; faith
says it shall be done. And this faith is not without works; certainly not on
your part, for we hear from you that you are laboring assiduously in this
great cause, imitating the illustrious example of enterprise and diligence
which so eminently marked the great founder of Methodism. You aim at great
things, and you accomplish them, We admire the exertions of your ministers,
and the liberality of your people. In our labors as ministers we hope we are
not far behind you; but, as a people, we do not yet equal you in active
Christian benevolence. In this respect, however, we are improving. Our
people are becoming more alive to the importance of greater and more
systematic exertions in the cause of the Church. And while we are enlarging
our work, and multiplying our numbers, we trust we have not forgotten that
the great design of Methodism, the ultimate end of all its institutions, is
to raise up and preserve, in the midst of a sinful world, a holy people.
Without this, numbers and influence are nothing. We deprecate more than any
thing else that ecclesiastical pride which builds itself up upon the numbers
and popularity of the church, while that church is sinking in the spirit and
tone of its divine life. From such a state of things, we on both sides of
the water are doubtless united in saying, Lord, preserve us; make us holy,
and make us instrumental in spreading holiness throughout the earth.
“We congratulate you, dear fathers and brethren, on the general prosperity
that attends you, both in your labors at home and in your missions abroad;
but especially on account of the perfect harmony which you inform us
prevails among you; and we pray that it may ever continue. Of ourselves,
though we are not able to say quite as much, yet in our present General
Conference, which is now nearly closing, amidst some differences of opinion
concerning the modes of administration, we find that we harmonize in the
essential principles of Methodism. From this we are encouraged to hope, as
intimated in his parting advice to us by your esteemed messenger, the Rev.
Mr. Reece, that our minor differences of opinion on other subjects will soon
be swallowed up in our attachment to the common cause. You too, in former
days, have had your difficulties; but those days have passed by, and peace
and union now cheer you with their benignant rays. And we are hoping that,
before we shall have arrived at your age and maturity as a church, we shall
overcome any little difficulties that may now attend us.
“Brethren, pray for us. And may the God of peace dwell with us, and dwell
with you. Finally, may this great army of the faithful, who in two grand
divisions are now carrying on the warfare in both hemispheres, so acquit
themselves in the church militant below, as ultimately to unite with the
church triumphant on high, where no ocean shall roll between, and no
reciprocal messengers of love shall be needed to recount their victories and
triumphs.
“We are, dear fathers and brethren, yours in the bonds of ministerial labor
and Christian love.
“Signed in behalf of the conference, “Enoch George, President. “Baltimore,
May, 1824.”
“NOTE. — In the address sent to England a few verbal alterations were made,
which should have been inserted in this, but were inadvertently omitted.
This, however, is substantially the same with the one sent.”
N. B. The above address was written by the Rev. Wilbur Fisk.
_________________________________________________________________
[19] It is probably due to the interests of truth, as well as to the
characters of the living and the dead, to say, that the chief agent of this
movement was the Rev. Henry Ryan, who afterward withdrew from the Church,
and attempted to establish a separate party.
_________________________________________________________________
CHAPTER 8
From the Close of the General Conference of 1824 to the Commencement of
that of 1828
1824
Having, in the preceding chapter, detailed the doings of the General
Conference at its last session, we will now proceed to notice the movements
of the Church in her various departments of labor for the year 1824.
This year the Rev. Charles Elliot was appointed as an assistant to Mr.
Finley on the Wyandot mission. Through their united labors the work of God
spread both among the adults and the children of the school.
The mission was visited this year by Bishops McKendree and Soule, who made a
thorough examination of the premises, the state of the Mission-church, and
school; and the report of their interview with the converted chiefs gave a
most gratifying view of the general aspect of things.
Through the influence of these labors, and that of the missionaries who had
the immediate charge of the establishment, the number of Church members had
increased this year to one hundred and sixty, and the school, now under the
care of William Walker, the subagent, a man fully competent to his work, was
in a prosperous condition. The farm also was improving, and yielding a
partial supply for the consumption of the mission family. And what
contributed mightily to the prosperity and stability of the work, while it
gave irrefutable evidence of its depth and genuineness, spirituous liquors
were, by a solemn decree, banished from the nation. Benevolent individuals,
excited by reading the good news of this great work, as well as auxiliary
missionary societies, poured forth their stores to aid the cause of Indian
missions.
The mission among the Mohawks, in Upper Canada, was equally prosperous. The
particulars, however, relating to this and other missions in that province,
will come more properly under subsequent dates.
Since the commencement of the Missionary Society, most of the new ground
which was brought under cultivation was through the medium of missionaries,
as well in the older parts of the country as in the new settlements in the
west and southwest, though in most instances but a partial support was
received from the society.
This year the Rev. George Pickering was sent to form a new circuit in
Newburyport and Gloucester, in Massachusetts, a region of country hitherto
inaccessible to Methodist preachers, except flow and then to a transient
visitor. His labors were accompanied with an outpouring of the divine
Spirit, and about one hundred souls were brought to Christ in the course of
the year; and thus a foundation was laid for continued preaching, the people
soon contributing to their own support.
The Rev. John Lindsey was appointed as a missionary to South Hadley and
Sunderland, Massachusetts, where he labored with such success that the
following year the mission was taken into the regular work.
Piscataquis, in Maine, was occupied as missionary ground by the Rev. Oliver
Beale, and at the end of the second year it was included in the regular
work, with a membership of eighty souls as the fruit of his labors.
The work of God in the various domestic missions mentioned under date of
last year was in delightful progress, and was extending in various
directions among the new and destitute settlements. Nor were the older parts
of our work without the reviving influences of the Spirit of God. In various
parts of Delaware state, in New Jersey, the Susquehannah and Ontario
districts, in the bounds of the Genesee conference, the New Haven and
Rhinebeck districts, New York conference, there were encouraging revivals of
the work of God, begun generally through the agency of camp meetings, and
then carried forward by a faithful attention to the means of grace in the
circuits and stations.
In Telfair county, in the state of Georgia, where religion had been at a low
ebb for several years, the work of God commenced at a camp meeting held near
the fork of the Oconee and Oakmulgee rivers, and thence spread in various
directions through the adjacent neighborhoods. The presiding elder, the Rev.
John J. Triggs, relates the following anecdote respecting a Baptist preacher
who attended the meeting and participated in its exercises: — “In the midst
of the work he arose on the stand, and declared to the congregation that he
had no doubt but this was the work of God; and warned the people, especially
professors of other denominations, of the dangerous consequences of opposing
God’s work and of fighting against him. He then told them that he felt as
solemn as death, and, lifting up his eyes and hands toward heaven, prayed
God to send holy fire among the people. An awful solemnity rested on the
assembly, and the power of the Highest overshadowed them. Some fell to the
ground, and others cried aloud for mercy.” The meeting resulted in the
conversion of thirty-four, and a number returned to their homes under deep
conviction for sin, resolved on a reformation of heart and life.
The cause of education was daily advancing from one annual conference to
another, and exerting an enlightening influence both on the young and the
old. This year an academy was established in Cazenovia, in the bounds of the
Genesee conference, a portion of our country fast increasing in population,
wealth, and civil and religious enterprise. It was incorporated by the state
legislature, and opened its doors for the education of youth of both sexes;
and such has been its prosperity, that it has continued, enlarging its
dimensions and extending the sphere of its influence, from that day to this,
much to the credit of its founders and patrons, and greatly to the advantage
of the rising generation. This, as well as the others which have been named,
was brought strictly under a religious influence, so that the principles of
Christianity might be embodied in the heart, as far as practicable,
simultaneously with the growth of literature and science. And the pious
objects of its patrons have been in a good degree realized in the
conversion, from time to time, of quite a number of the students.
In proportion to the increase of preachers the number of locations was
diminished, there being this year only forty-eight; whereas, as might be
expected, the number of supernumeraries and superannuated was gradually
increasing in nearly all the annual conferences, there being this year of
the former forty-three, and of the latter sixty-seven. Three had been
expelled and nine had died during the past year. These last were, Charles
Trescott, David Gray, John Wallace, Joseph Kinkaid, Peyton Anderson, Enoch
Johnson, Richard McAllister, Mordecai Barry, Louis R. Fetchtig, and James
Akins. It is no slight evidence of the truth and excellence of the gospel,
that it enables its advocates to die in the full possession of its promised
blessings. Of the above-mentioned brethren it is recorded that, having
discharged their Christian and ministerial duties with fidelity, they all
made a peaceful and triumphant exit from time to eternity, thus sealing the
truths they had preached to others with their own lips in that most trying
hour.
Of Peyton Anderson, particularly, excellent things are said. He was born
February 9th, 1795, in Chesterfield county, Virginia. Favored with the
advantages of a good education in his youth, and being brought under the
influence of gospel truth, at an early age he was made a partaker of
pardoning mercy by faith in Jesus Christ. In his nineteenth year he
commenced the work of an itinerant minister, and gave early indications of
those talents as a preacher, and of that zeal in the cause of God, which
afterward distinguished him in his short career of usefulness. In his public
exercises, as well as in his private intercourse, he was remarkable for the
seriousness of his manner, arising, no doubt, from the sincerity of his
heart, and his deep devotion to the cause of God.
He had a discriminating mind, and could therefore easily distinguish between
truth and error, and nicely balance the relative claims of the several
objects which were lawful for mankind to pursue. And his deep solemnity in
the pulpit, his ready command of appropriate language, the fervor of his
spirit, and evident sincerity of purpose, gave an impressiveness to all his
discourses, which fastened the truths he uttered upon the hearts of his
hearers. Though comparatively young in Christian experience and in the
ministry of the word, yet he had learned much in the school of Christ,
having passed through some severe struggles of mind, and wrestled in the
strength of mighty faith and prayer against the violence of temptation, in
which he was “more than a conqueror through Him who had loved him.” He was
therefore able to administer spiritual consolation to those who were in
trouble, and to admonish such of their danger who were “wrestling against
principalities and powers,” as well as to point them to the only source
whence their help was to be derived.
Having drunk deeply at the fountain of divine love, his heart expanded with
benevolent feelings toward mankind generally, for whose salvation he longed
and labored with all diligence. Hence the Missionary Society found in him a
warm friend and zealous advocate, and he was instrumental in promoting its
noble objects by the formation of branch societies, and by stirring up a
spirit of liberality among the people of his charge. And what rendered his
precepts more weighty and influential, they were constantly enforced by his
own example, both as respects the piety of his heart, the uniformity of his
life, and the burning charity with which he exemplified the living principle
of his faith.
In his last sickness and death the graces of Christianity shone out with
luster, and eclipsed in his view all the fading glories of this world. While
his friends were standing around his dying bed, and watching with anxious
hearts the issue of his conflict, and beheld the fitful ebbings and flowings
of animal life, he said to them, in the language of faith and hope,
“Farewell, brethren. When we meet again it will be in heaven.” He thus ended
his mortal career August 27, 1823, in the twenty-ninth year of his age, and
tenth of his public ministry.
Thus a bright light in the church militant became extinguished ere it had
attained its meridian splendor. Mysterious are the ways of Providence! Had
our brother Anderson lived to the common age of man, and gone on improving
as he had begun, under the smiles of his heavenly Father, he doubtless would
have risen to eminence in the church of God, and been a great blessing to
his fellow-men. But He who “sees the end from the beginning,” and whose
“thoughts are not as our thoughts,” in thus fulfilling the original decree
denounced upon fallen man, in calling his servant to his eternal reward in
early life, manifested his sovereign right over the work of his hands, and
challenged the pious submission of his people to the wisdom and goodness of
his dispensations.
Numbers in the Church: Whites This Year: 280,427; Last Year: 267,618;
Increase: 12,809 — Colored This Year: 48,096; Last Year: 44,922; Increase:
3,174 — Total This Year: 328,523; Last Year: 312,540 — Increase: 15,983 —
Preachers This Year: 1,272; Last Year: 1,226; Increase: 46.
1825
A work of grace commenced this year among the Mississauga Indians in Upper
Canada. These were among the most degraded of all the Indian tribes in that
country. From their habits of intercourse among the depraved whites, they
had bartered away their land for intoxicating liquor, had debased themselves
by intemperance, and were consequently lazy, idle, poor, and filthy to a
most disgusting degree. They seemed, indeed, to be abandoned to a most cruel
fate.
Among others who had embraced the Lord Jesus during the work among the
Mohawks was Peter Jones, a half-breed, his mother being a Mississauga and
his father an Englishman. Mr. Jones, Peter’s father, had been the king’s
surveyor, and his occupation leading him much among the Indians, during the
days of his vanity he formed an intimacy with two Indian women, the one a
Mohawk princess and the other a Mississauga woman. About the year 1801, Mr.
Jones, under the Methodist ministry, was awakened and converted to God. He
then felt it his duty to repudiate one of his women, and he separated
himself from the mother of Peter, the Mississauga, and married the other,
who also embraced religion, and became a pious member of the Church. Peter
followed his mother into the woods, and remained with his tribe until he was
about twelve years of age, when his father brought him from the wilderness
and sent him to an English school. While here, through the preaching of the
gospel, he also was brought from darkness to light; and, understanding both
languages, he was at first employed as an interpreter, and finally became
eminently useful as a minister of the Lord Jesus.
Feeling, after his conversion, for the salvation of his wretched tribe, he
hasted away to them, and told them what great things God had done for his
soul. This had a powerful effect upon their minds, and led them to attend
the meetings on the Grand river.
A relative of Peter Jones, one of their chiefs, while attending these
meetings, was led to the Lord Jesus for salvation, and his family soon
followed his steps. Others followed their example, and, through the pious
exertions of this converted chief and Peter Jones, a reformation was
effected this year among these degraded Mississaugas, of such a character,
so thorough and genuine, that all who beheld it were astonished, and could
not but acknowledge the hand of God. They abandoned the use of intoxicating
liquor, forsook their heathenish and immoral practices, were baptized and
received into the communion of the Church, and demonstrated, by their
subsequent conduct, that the work was indeed the work of God. A white man,
who had made his house the resort for drunken whites and Indians, seeing the
visible change in the temper and conduct of these Indians, could but
acknowledge the finger of God, was struck under conviction, became a sincere
convert, banished from his house his drunken companions, became sober and
industrious, and devoted both himself and his house to the service of God.
The whole number converted at this time was fifty-four, seven of whom were
whites.
About the same time that this good work was going on so gloriously among the
Mississaugas, a similar work commenced among a branch of the Delawares and
Chippeways, who were settled at Muncytown, on the river Thames. This work
began through the instrumentality of a Mohawk by the name of Jacob, who had
raised himself to respectability among them by his sober and industrious
habits. Until he heard the truths of the gospel he thought himself a very
good and happy man, and was so considered by his brethren; but when the
light of divine truth shone upon his mind he saw himself a sinner against
God, his fancied goodness and happiness fled, and he rested not until he
found peace with God through faith in the Lord Jesus. No sooner did this
great change take place in Jacob’s heart than he went among his brethren,
who were wallowing in the mire of iniquity and heathenish practices,
addressing them from one cabin to another, warning them, in the most
affectionate manner, of the danger to which they were exposed, and
beseeching them to be reconciled to God. “The Great Spirit,” said he, in
imperfect English, “is angry. You must die. Now consider where the wicked
man must go. We must be born new men. Our heart new. His Spirit make us new
heart. Then, O! much peace, much joy.”
Another among the first converts was an Indian of a very different
character, and therefore the change was the more apparent and convincing. He
was so given up to intoxication that he would barter any thing he had for
vile whisky. At one time he offered his bullock for whisky, and, because his
neighbors would not purchase it, in a violent rage he attempted to destroy
the creature. At another time, having sold his clothes from his back for
whisky, he stole from his wife the seed corn she had carefully preserved for
planting, and offered it for the “fire waters,” but was prevented from thus
robbing his wife of the means of future subsistence by one of our friends,
who purchased it and returned it to the squaw, upon whose labor in the field
the family chiefly depended for bread. But even this man, vile as he was,
who, in his drunken fits, was one of the most quarrelsome wretches that
could haunt a human habitation, became reformed by the power of the gospel.
That his reformation was thorough, was evidenced by the soberness, piety,
and industriousness of his subsequent life. The conversion of two such men
had a most powerful effect upon the whole tribe. Many of them embraced the
gospel, and a school was soon established for the education of their
children and youth.
The labors of Peter Jones were highly useful in conducting these missions.
He interpreted for the missionaries, and often addressed his Indian
brethren, from the fulness of his own heart, with great effect. Many were
the objections which the pagan Indians raised against the gospel, some of
them founded in truth, and some from false representations circulated among
them by the enemies of Christianity. These objections were obviated by
distinguishing between real and nominal Christians, and by showing that the
latter disgraced themselves by abusing the holy doctrines and high
privileges to which they were called, and in which they professed to
believe. It was, indeed, painful to be obliged to concede the fact, that
hitherto the Indians had been imposed upon by the cupidity of white men,
under the garb of Christianity; but this conduct was disclaimed and
condemned by the missionaries, and the example of those who now came among
them, and of the new converts, was presented as an ample refutation of all
the slanderous representations of their adversaries. This silenced the
clamor, and gave confidence to the friends of the cause.
Several attempts had been made, but with little success hitherto, to
establish Methodism in the city of New Orleans, a place which needed the
reforming influence of the gospel as much, perhaps, as any on the continent.
This city, which is now equal in importance, in a commercial point of view,
to any in the United States, was first settled by the French, toward the
close of the seventeenth Century, and the Roman Catholic religion was
incorporated with its civil regulations. The progress of the settlement,
like all the others in that region of country, for a number of years was
extremely slow, owing to a variety of causes, but chiefly to the wars
between France and Spain, to the unhealthiness of the climate, and the want
of industry and enterprise among the original settlers. In 1763, that part
of Louisiana west of the Mississippi and Pearl rivers, of which New Orleans
was the capital, was ceded to Spain, and so remained until 1801, when it
passed into the hands of the French republic, from whom it was transferred,
in 1804, by purchase, to the United States. At this time the population,
chiefly French Roman Catholics, numbered about twelve thousand; but from
that period the increase of its citizens was much more rapid, by emigrants
from various parts of the Union, so that, at the time of which we now speak,
there were probably not less than forty thousand. These Anglo-Americans,
mingling with the Creoles of the country, gradually introduced their habits
and modes of living, as well as their religious tenets.
But though New Orleans was thus early settled, and possessed so many local
advantages for commerce, as before said, its progress was slow, and the
population were encumbered with all those embarrassments arising out of the
peculiarities of the Roman Catholic religion. In 1815, three years after the
memorable victory of the American army under General Jackson, the City
contained about thirty-six thousand inhabitants, most of whom were
descendants of the French and Spaniards. And until about the year 1820, when
a Presbyterian church was erected, there was no place of worship besides the
two Roman Catholic churches. It is said, indeed, that the sabbath was
generally desecrated by profane sports and plays, the principles of morality
exceedingly relaxed, pure religion little understood, and its precepts less
exemplified in practical life.
Among others who were lured to New Orleans for the purposes of traffic from
the other states were some members of our Church, who spent the winter
months in the city, but, on account of the insalubrity of the climate,
retreated to their former places of abode during the heat of summer. These,
however, beholding the degraded state of society, and feeling the
deleterious influence of such a general inattention to religion, called upon
the authorities of the Church for help. Accordingly, in the year 1819, the
Rev. Mark Moore was sent to New Orleans, and he preached, under many
discouraging circumstances, to a few in a room which was hired for that
purpose, and some ineffectual efforts were made to build a church. In 1820
the Rev. John Manifee was sent as a missionary to New Orleans, and in the
same year the place was visited by the Rev. Ebenezer Brown, who, being
disappointed in his attempts to gain access to the French population in
Louisiana, assisted Mr. Manifee in preaching to an English congregation in t
he city. From this time until 1824 New Orleans seems to have been forsaken
by the Methodist preachers thinking probably that it was useless to spend
their strength to so little purpose, for I find no returns of any members of
the Church until the year 1825. In 1824 the Rev. Daniel Hall stands as a
missionary for New Orleans, but the prospect was yet but gloomy.
This year, 1825, the Mississippi district was placed in charge of the Rev.
William Winans, whose eminent talents as a preacher, and indefatigable
labors as a presiding elder in that part of the country, gave a more
vigorous impulse to the work of God; and New Orleans was blessed with the
labors of the Rev. Benjamin Drake, who was instrumental in reviving the
hopes of the few pious souls who prayed and sighed for the salvation of
Israel in that place; for we find that in 1826 there were returned on the
Minutes of conference eighty-three members, twenty-three whites and sixty
colored. But still the work of God went on slowly, the preachers having to
contend with a host of opposition from without and feebleness within the
Church, with the unhealthiness of the climate, and the want of suitable
accommodations for holding their meetings. The next year, however, the
society had increased to one hundred in all. From this time the work has
steadily advanced, and they have finally succeeded, by struggling bard with
difficulties of various sorts, in erecting a large and elegant house of
worship, so that in 1835 they numbered six hundred and twenty-five members,
five hundred and seventy of whom were Colored, chiefly, I believe, slaves.
Mobile and Pensacola, about fifty miles apart, the former in Alabama and the
latter in Florida, were supplied last year and this with the preaching of
the gospel. Under the patronage of the Missionary Society, the Rev. Henry P.
Cook was sent to these places. His deep piety and faithful exertions in the
cause of Christ soon gave him a commanding and salutary influence among the
people of his charge.
Since Mobile has been connected with the United States, by the cession of
Louisiana, it has filled up rapidly with inhabitants, has become an
incorporated City, a port of entry, and a place of considerable trade; but,
like most of the towns included in that tract of country, the people
generally were quite neglectful of their spiritual and eternal interests
until visited by the Methodist itinerants. Mr. Cook, however, was cordially
received by a few, and he succeeded in raising a flourishing society,
adopted measures for building a house of worship, which was finally
completed, and the society has continued to flourish to the present time.
Nor will the name of Henry P. Cook be soon forgotten by the inhabitants of
Mobile. He fell a martyr to his work in that place this year, leaving behind
him the savor of a good name, and numerous evidences of his deep devotion to
his work, and of his love to the souls of men.
Pensacola was also becoming a town of considerable importance in that part
of Florida, and Mr. Cook was instrumental in raising a small society in that
place, which, however, has fluctuated from time to time, struggling with
various difficulties, until, in the year 1828, they succeeded in building a
meeting-house, in which they assembled for the worship of God.
While attending to these two places, as the principal scene of his labors,
in passing from one to the other, Mr. Cook preached to some scattered
inhabitants along the Escambia river, in West Florida, which was afterward
occupied as a separate mission field.
Tallahassee, in another part of Florida, was also provided with the means of
grace this year. The Rev. John Slade was sent to this region of country as a
missionary, and he succeeded in forming a society of seventy-three members,
sixty whites and thirteen colored.
The Early mission, in a neighboring region of country, was so successfully
cultivated by the Rev. Morgan C. Turrentine, who was sent to form the
circuit, that he returned no less than one hundred and thirty-six members,
eighteen of whom were people of color. This year was the commencement of a
work which has continued to spread in that part of Florida until several
circuits have been formed, on which are large and flourishing societies.
Such were the blessed results of the missionary spirit pervading our ranks
at that time, and which has continued to rise and diffuse its hallowing
influences in every direction among the people.
In addition to those missions which included the more remote settlements in
the exterior parts of our work, it was found, on examination, that there
were many places in the older countries which had been overlooked by all
denominations, being too remote from the center of population for the people
to attend the stated places of worship. Such were the Highland and Hampshire
missions, in the bounds of the New York conference; the former embracing a
destitute population in the midst of the Highlands, a mountainous and rather
poor region of country, about sixty miles north of the city of New York; the
latter a district of country in the northwestern part of Massachusetts. The
Rev. John J. Matthias was this year appointed to labor in the Highlands, and
such was the success of his zealous efforts, that at the end of the first
year he returned one hundred and thirty-four Church members, and at the
termination of the second the people manifested a willingness and an ability
to support themselves. It has accordingly since been included among the
regular circuits.
The Rev. Parmele Chamberlin was sent to the Hampshire mission. This was
found a more difficult place to plant the tree of Methodism. Success,
however, finally crowned the persevering efforts of God’s servant, so that,
at the end of four years, this was also taken into the regular work.
While the work was thus extending itself in new places, and causing “the
wilderness and solitary places to be glad for” the coming of these heralds
of salvation, the older circuits and stations were blessed with the reviving
influences of God’s Spirit. Indeed, it was the vigorous action in the heart
of the body which gave such a lively pulsation to the extremities. And what
contributed not a little to diffuse this healthy action throughout the
entire body was the publication of the Methodist Magazine, now arrived to
the eighth volume, and which conveyed in its monthly numbers the news of
what God was doing for the various tribes of men. Many testimonies to the
salutary influence of this periodical on the interests of religion might be
adduced from those preachers and others who were the most actively engaged
in building up the walls of Zion. From the pages of the volume for this
year, it appears evident that God was pouring out his Spirit on various
parts of his vineyard, watering and reviving the souls of his people, and
converting sinners from the error of their ways.
A glorious work of God commenced in the latter part of last year in
Chillicothe, Ohio, which resulted in an addition to the Church in that
place, by the month of February of this year, of two hundred and
twenty-eight members. From the time of the revival in this town in 1818 and
1819, there had been a diminution in their number, owing chiefly to removals
still farther west; but this gracious work not only made up their loss, but
also added new strength to the society, and increased their numbers very
considerably.
Through the means of camp and quarterly meetings there was a great work of
God on the Ontario district, then under the charge of the Rev. George Lane.
This good work spread through all that region of country, so that the
increase of members on that district for this year was upward of one
thousand.
The Genesee district was also visited with showers of divine grace, and most
of the circuits shared in their refreshing influences.
In Bridgetown, New Jersey, where religion had been languishing for some
time, a gracious work of God commenced, which resulted in the conversion of
about one hundred souls, most of whom became members of the Church.
In Newark, New Jersey also, there was a manifest display of the grace of God
in the awakening and conversion of souls, under the labors of the Rev.
William Thacher. It began by urging upon believers the necessity of “going
on unto perfection,” or the seeking after holiness of heart and life; and no
sooner did they feel the enlivening influences of the Holy Spirit in their
own souls, than the work spread among the unawakened part of the community,
and very soon fifty souls were added to the Church, and great seriousness
rested on the congregation generally.
On Coeyman’s circuit, New York state, there was a general revival of the
work of God. This also commenced among the professors of religion, who were
induced to seek after “perfect love” as the privilege of believers in this
life. Having their own souls baptized from on high, they were fired with a
loving zeal for the salvation of their neighbors; and the consequence was,
that one hundred and seventy were brought to the knowledge of the truth and
added to the Church.
In the city of Albany, where Methodism had struggled with many difficulties
for a long time, God poured out his Spirit, and about fifty souls were
brought into the fellowship of the Church.
On the Champlain district, then under the charge of the Rev. Buel Goodsell,
the work of God prevailed very generally among the circuits, and the hopes
of God’s people were greatly revived and their hearts strengthened. This
good work was the result of a number of camp meetings which were held in
different parts of the district. These were the means of the conversion of
many sinners, and a general quickening among the professors of religion.
New Haven district also, under the superintendence. of the Rev. Samuel
Luckey, was favored with some revivals, and the state of religion was
generally flourishing through the district.
In this part of the country, as well as in some others, it had been found
that we had labored to little purpose in the cities and principal villages,
for want of convenient houses of worship, and because we had not a preacher
constantly among the people. From these defects in our plans of procedure,
our societies in New Haven, Middletown, and Hartford, and many other places,
had been but feeble, and often the prospects were discouraging. About this
time a remedy had been pro provided in some places, and was providing in
others, by erecting churches, and stationing preachers in those cities and
villages where the people were able to support them. The blessed effects of
these movements were soon felt and seen, though in some instances, in
building churches, the people felt themselves compelled, as they thought, to
depart from our general usage, by selling or renting the slips, as they
could not otherwise either build the houses, or induce the people to attend
the preaching — parents pleading that they wished to seat their children and
members of their household with them in places of public worship.
Whatever may be said against this policy in other parts of our work, it is
certain that its adoption in many portions of the country in the eastern and
northern states has had a beneficial influence upon the interests of our
Church. By this means the people have been able to meet the expense of
sustaining the worship of God, and also to secure permanent congregations;
and the preachers could more fully and effectually discharge all the duties
of pastors, in overseeing the temporal and spiritual affairs of the Church,
such as visiting from house to house, attending upon the sick, burying the
dead, meeting the classes, and regulating sabbath school, tract, and
missionary societies. And who will say that these things are not as
important to the well-being of the Church, or the prosperity of true
religion, as it is “to preach so many sermons?”
A great and glorious work this year prevailed in the Susquehannah district,
in the bounds of the Genesee conference, under the presidency of the Rev.
George Peck. Camp meetings were chiefly instrumental in kindling the sacred
flame which spread among the circuits and stations of this region of
country, and many sinners were happily converted to God, while the holy
impulse was felt through the churches generally.
The Rev. Dan Barnes, in giving an account of the Black river district, in
the same conference, speaks of a great work which commenced at a camp
meeting and thence spread in various directions.
In the city of Baltimore the Rev. Samuel Merwin, who had charge of the
church in that place this year, writes, that mighty works were wrought in
the name of the Lord Jesus. He says that from fifty to one hundred and fifty
were crying to God for mercy in the same meeting, and he presumed that from
five hundred to six hundred were made partakers of pardoning mercy during
the progress of the work.
About this time a lively feeling was awakened in the Christian community in
behalf of seamen, a class of men hitherto almost entirely neglected by the
church. Indeed, as early as 1816, a few benevolent individuals in the city
of New York had directed their attention to the condition of this useful
class of men, and they succeeded in forming a society for promoting the
gospel among seamen in the port of New York, consisting of nearly all
evangelical denominations, and its operations are conducted on the most
catholic principles. Its affairs are managed by a board of directors,
holding a corporate seal by an act of the legislature. Being patronized by
the Christian public, they succeeded, in 1819, in purchasing ground and
erecting a house of worship in Roosevelt Street, near the quays on the East
river, quite convenient for the sailors to attend. At the dedication of this
house, in accordance with the catholic principles on which it was built, the
three sermons were preached by a Protestant Episcopalian, a Dutch Reformed,
and a Methodist Episcopal minister. To insure the stated ministry of the
word, the Rev. Ward Stafford, a Presbyterian minister, was first engaged to
take charge of the congregation, who was occasionally assisted by ministers
of other denominations.
After he left, the directors obtained a gratuitous supply by inviting
ministers of various denominations, so as to keep up, as far as possible,
the anti-sectarian character of the enterprise, that all might feel an
interest in its promotion. It was soon found, however, that a congregation
could not be collected and retained without the labors of a stated minister.
Accordingly, in 1821, they employed the Rev. Henry Chase, at that time a
local preacher, and an assistant teacher in the Wesleyan seminary in the
city of New York, to take charge of a weekly prayer meeting in the church,
to distribute tracts among seamen, to visit their families, and to perform
such pastoral duties as might not interfere with his engagements with the
seminary. Being quite successful in these efforts, at the request of the
directors, and in accordance with the advice of his brethren in the ministry
in the city of New York, Mr. Chase resigned his place as teacher in the
Wesleyan seminary, and on the first of January, 1823, devoted himself
entirely to the service of seamen.
In 1825 brother Chase was admitted on trial in the New York conference, and,
at the request of the directors of the seamen’s society, was stationed in
the Mariner’s church, where, with the exception of eighteen months, when
they had a minister of another denomination, he has continued ever since. In
1825, perceiving that great good resulted to seamen from his labors, and of
those similarly employed in other places, and feeling the inconvenience of
those changes which ordinarily take place in our Church, the General
Conference made an exception in favor of those preachers who were laboring
for the spiritual good of seamen, allowing the bishop to continue them in
the same station for any length of time. Mr. Chase has accordingly been
continued in the Mariner’s church to the present time, as a member and elder
in the New York conference, and his ministrations have been greatly blessed.
Hundreds of seamen have been soundly converted to God, and the church is
generally filled with orderly and attentive hearers every sabbath, and
regular prayer meetings are held every week. There is, indeed, a great
improvement in the condition and general conduct of this useful and
suffering class of men.
As the Mariner’s church is supported by the several denominations of
Christians, no church organization has taken place there, but those who were
brought to the knowledge of the truth were at liberty to unite with whatever
church they pleased; but I believe most of them have united with the
Methodist Episcopal Church; and their numbers have become so considerable,
that they have recently organized themselves into a church, under the name
of the Methodist Episcopal Seamen’s Church in the city of New York, have
elected trustees, and are now (1840) making preparations to erect a house of
worship for their accommodation and that of their seafaring brethren.
Similar efforts have been made in other places, and with equal success,
which will be noticed under their appropriate dates.
On the whole, it would appear, notwithstanding some portions of our Church
were agitated with discussions on the different modes of church government,
that prosperity generally attended the labors of God’s servants, and that
the spirit of revival pervaded the ranks of our Israel. Some other churches
also caught the flame in many places, and were therefore making delightful
progress in the advancement of true religion.
Fifty-eight preachers were located this year, fifty-five returned
supernumerary, and eighty-three superannuated; fourteen had died, and three
had been expelled.
Among the dead was William Beauchamp, whose eminent talents fitted him for
great usefulness in the church of God. And while the civil historian
enriches his pages with memoirs of statesmen, poets, orators, philosophers,
and men of military renown who have benefited their country, we may be
allowed to preserve a record of those eminent ministers of the sanctuary
who, by the depth and ardor of their piety, their genius, and their
eloquence in the pulpit, have contributed to advance the best interests of
their fellow-men. The characters of such men are a precious legacy which
they have bequeathed to the Church, more valuable, indeed, than silver and
gold.
William Beauchamp was born in Kent county, Delaware state, on the 26th day
of April, 1772. He was a descendant of a pious Methodist preacher, who,
about the year 1785, removed to the west and settled on the Monongahela
river, and from thence, in about eight years, on the Little Kenhawa river,
Wood county, Va. Here, in conjunction with Mr. Rees Wolf; another Methodist
preacher, he was instrumental in establishing some Methodist societies.
William was a subject of religious impressions when quite a youth, and at
about sixteen years of age he was made a partaker of justifying faith, and
became a member of the Methodist Episcopal Church.
In 1794 he joined the traveling ministry, and after discharging the duties
of an itinerant preacher with great acceptance and usefulness west of the
Allegheny mountains for three years, he was stationed, in 1797, in the city
of New York, and a few of the people here still remember the able manner in
which he fulfilled the duties of his station. In 1799 he was stationed in
Provincetown, in Massachusetts, and from thence he was removed, in 1800, to
the island of Nantucket.
In this place Methodism was scarcely known at that time. A local preacher by
the name of Cannon had preached there with some success, and hence the
conference was requested to send them a regular preacher, and Mr. Beauchamp
was accordingly sent. Here his piety and talents soon gained him the
confidence of the people, and he was instrumental in raising a society of
eighty members, and before he left the place a large and commodious house of
worship was erected. This laid the foundation of Methodism in the island of
Nantucket, which has continued to enlarge its dimensions from time to time,
so much so that the New England conference has held two of its sessions in
that place, the first in 1820, and the second in 1836.
Unhappily for the Church, whose interests he served, in 1801 Mr. Beauchamp
located. In the same year he was united in matrimony to Mrs. Frances
Russell, the widow of Mr. A. Russell, who had been lost at sea.
Without stopping to notice the intervening periods of his life, it will be
sufficient for the purposes of this short memoir to remark, that he remained
in a located relation to the Church until 1822, when he re-entered the
traveling connection, and continued therein until his death, which happened
on the seventh day of October, 1824, in the fifty-third year of his age.
His piety was unquestionable, and his talents as a minister of Jesus Christ,
as a writer, and as a man of business, were of the first order; and, had he
continued in the itinerant ministry, no doubt he would have arisen to the
first distinction in the Church. During his located relation he removed to
the west, and settled first in his former place of residence, on the Little
Kenhawa, and then, in 1816, in Chillicothe, and finally he took up his
residence at Mount Carmel, Illinois. Of this latter place, he, in
conjunction with his friend, Thomas S. Hinde, was the founder. In all the
places where he resided he obtained the confidence, respect, and affection
of the people, and was eminently useful as a minister of Jesus Christ, as
well as a citizen among his neighbors. Indeed, such is said to have been the
confidence of his neighbors in his wisdom and integrity, that often civil
suits were withdrawn from courts of justice and submitted to his
arbitrament. He also infused into the minds of the youth within the circle
of his acquaintance a taste for literary acquirements, both by example and
precept.
During this same period of his life he appeared before the public as a
writer, and in 1811 he published an “Essay on the Truth of the Christian
Religion,” which is said, by those who are capable of judging of its
character, to be a work of sterling merit. In 1816, while residing at
Chillicothe, he became the editor of a monthly periodical, called “The
Western Christian Monitor,” for which he furnished some valuable pieces,
written with spirit and much critical acumen. At this time we had no
periodical publication; and feeling, in common with many others, the want of
such a medium of instruction, he was led, aided by some of his literary
friends in the west, to undertake this work. For the short time it existed
its circulation was considerable, and its pages were enriched with articles,
both original and selected, which did honor to the head and heart of its
editor. Among others who contributed articles for the Western Christian
Monitor was Thomas S. Hinde, better known under the signature of “Theophilus
Arminius,” whose sketches of western Methodism afterward enriched the pages
of the Methodist Magazine, and who became the biographer of his deceased
friend, the Rev. William Beauchamp. The work, however, continued in
existence only one year, but it contained evidence of the piety, industry,
and talent of its editor.
After the commencement of the Methodist Magazine Mr. Beauchamp became an
occasional contributor to that work, and all his pieces bear the stamp of
genius, of an original thinker, and an accurate writer.
Having returned to the ranks of the itinerancy, he again entered upon his
work with all that ardor, and in the display of those ministerial
qualifications, by which he had been before distinguished. In the second
year he was appointed a presiding elder of the Indiana district. While
traveling this district he was seized with a complaint with which he had
before been visited, namely, an affection of the liver. He lingered under
the influence of this corroding disease for about six weeks, during which
time he exhibited the patience, faith, and love of the Christian, and died
in the in hope of eternal life.
Mr. Beauchamp was a close, a diligence, and a successful student, though in
his youth he was deprived of the customary advantages of education. While a
lad his father removed to the Monongahela, where schools were not to be
found. But as he had contracted a taste for books before his removal, he
surmounted the difficulties of his situation, procured torch-lights as a
substitute for candles or lamps, and when the labors of the day were
finished, and the family retired to rest, young Beauchamp would prostrate
himself upon the floor, and examine his books by the light of his torch. In
this way he treasured up a stock of useful information, of which he availed
himself in after life. He became thoroughly acquainted with the principles
of his vernacular language, studied the Latin and Greek, and in his riper
years mastered the Hebrew tongue. In addition to these acquirements, he
cultivated an acquaintance with some of the sciences, through the medium of
the most accomplished authors. With this taste for literature and science,
it seems strange that he should have neglected the study of history, as it
is stated he did, this being of all others the most important to store the
mind with useful knowledge, and especially for the minister of the gospel.
These qualifications, superadded to the depth and uniformity of his piety,
his love of the Bible, and his acquaintance with its doctrines and precepts,
fitted him in an eminent degree for usefulness in the Church; and had he
devoted himself exclusively to the work of the gospel ministry, as before
said, he might have risen to one of its highest offices: as it was, after
his return to the itinerancy, at the General Conference of 1824, which he
attended as a delegate from the Missouri conference, he was a candidate for
the episcopacy, and lacked only two votes more to insure his election.
His style of preaching was remarkable for its chastity, plainness, and
nervousness. No redundancy of words encumbered his sentences — no pomposity
of style swelled his periods nor did there appear any effort to produce a
momentary effect for the empty purpose of gaining the shout of applause. His
attitude in the pulpit was solemn, his gestures easy and graceful, his
arguments sound and conclusive, and his positions were all fortified by
apposite appeals to the sacred Scripture. And though he made no artificial
efforts at oratorical display, yet he exhibited the true eloquence of a
gospel minister, by making his language reflect clearly the perceptions of
his mind, by pouring the truths of Christianity upon his audience in the
purest strains of a neat and energetic diction, and by enforcing the whole
by the sincerity and earnestness of his manner. His delivery was deliberate,
not loud and boisterous, but clear and distinct, leaving an impression upon
the mind of the hearer that truth and duty were the object of his pursuit.
His biographer relates the following incident in proof of the power and
conclusiveness of his arguments, when engaged in establishing a controverted
point. His antagonist, who was listening attentively to the discourse,
finding the arguments too powerful for him to answer, rose, apparently with
an intention to leave the house, but was so overcome by the force of truth,
and his whole frame so agitated, that, finding himself staggering, he caught
hold of the railing, reeled, and dropped upon his seat, and there remained,
overwhelmed and confounded, until the sermon was ended; he then silently
withdrew, and left Mr. Beauchamp master of the field.
But he rests from his labors. And whatever of human infirmities he may have
exhibited, they were lost sight of amid the many excellences which adorned
his character, and may therefore be entombed beneath the same turf which
hides his mortal remains in Paoli, until the last trumpet shall awake his
sleeping dust to life and immortality. Acknowledging himself indebted to
divine grace for present peace and future salvation, he hung upon the
promises of the gospel for support and comfort, and finally resigned up his
soul to God in the full hope of eternal life.
Another of the worthies who exchanged the itinerant race for the crown of
reward was William Ross, of the New York conference. Though his race was
comparatively short — for he died in the thirty-third year of his age — his
course was steady, and his end glorious.
He was a native of Tyringham, Mass., and was born February 10,1792. In the
seventeenth year of his age he was made a partaker of the justifying grace
of God, became a member of the Methodist Episcopal Church, and, in his
twentieth year, entered the ranks of the itinerancy. In the early periods of
his ministry he labored chiefly in the state of Vermont, where, in
consequence of the badness of the roads and coarseness of the fare, he
sometimes suffered many privations, which gave him an opportunity of trying
the strength of his resolutions, of his faith in Christ, his love to God and
the souls of men. The faithfulness with which he discharged his duties in
this rugged field of labor gave him favor in the eyes of the people, and
commended him to the approbation of his brethren in the ministry.
After traveling various circuits, in which he acquitted himself as an able
minister of the New Testament, in 1821 he was stationed in the city of New
York, where he labored two years with great acceptance. For the last two
years of his ministry he was stationed in Brooklyn, Long Island, where he
ended his life and labors in the full triumph of faith and hope. His last
hours, indeed, were a brilliant comment upon the doctrines he had preached,
and tended not a little to strengthen our faith in the divinity of their
origin, and the efficacy of their application to the heart and conscience.
William Ross is not exhibited as a great man, nor yet as a learned man. He
was neither the one nor the other, in the common acceptation of these terms.
But he was a good man, a good preacher, and a good husband, father, and
friend, and he was thus good because the grace of God in Christ Jesus had
made him such. In one sense, indeed, he was great. He had a clear perception
of the plan of redemption by Christ Jesus, well understood the sacred
Scriptures, was indefatigable in his labors, was an eloquent and successful
preacher of righteousness, and exemplified in his own life those pure
precepts of Christianity which he recommended to others.
The high estimation in which he was held by his brethren, and by the
Christian community generally, may be inferred from his being frequently
called, in the course of his ministrations in New York and Brooklyn, to
plead the cause of Bible, missionary, Sunday school, and tract societies.
Here, indeed, he sometimes spoke with a force and eloquence which astonished
and delighted his friends, while it confounded the enemies of these
benevolent exertions for the salvation of the world.
In the pulpit there was a peculiar solemnity in his manner, and dignity of
expression — the grave, distinct, sonorous intonations of his voice giving
force and impressiveness to the sentiments he uttered, and reminded the
hearer that be was listening to a messenger who felt the weight and
importance of his message. Being a decided friend to all our benevolent
institutions, and particularly to the missionary and education causes, he
often advocated them in public, and gave them the weight of his influence in
his more private intercourse in the circles in which he moved. Some of his
satirical thrusts — for he sometimes used this dangerous weapon to put error
and folly to the blush — at ignorance and covetousness, cut with the keener
edge because of the strength and appropriateness with which they were sent
by his skillful hand. Nor was he deterred from exposing these common pests
of human society merely because the wounds which he inflicted upon their
votaries made them writhe and groan under the sensations of pain which they
frequently suffered.
He was equally skillful and much more delighted in the pleasing task of
portraying before his audience the glowing beauties of charity, the divine
excellences of the other Christian graces, and the attractive charms with
which Christianity invested him who clothed himself with its rich and lovely
livery. When, therefore, William Ross “occupied that holy place, the
pulpit,” no one was disgusted with a repetition of cant and unmeaning —
unmeaning, I mean, to him who utters them — phrases, but he listened to the
solemn realities of eternity, which fell from the speaker’s lips in accents
of deep feeling, in language at once chaste, plain, and intelligible,
uttered in a tone of voice which bespoke a soul filled with the subject on
which he was discoursing.
I have made this short record as due to one who, had he lived and prospered
in his race as lie began and ended it, would doubtless have ranked among the
first ministers of our Church. There was, indeed, an amiability of
disposition and courteousness, of demeanor about the movements of William
Ross which drew forth the love of those who knew him, and at the same time a
dignity of deportment which commanded their respect.
There is one fact respecting him, which happened near the close of his life,
that goes most forcibly to set off the beauty and strength of his character.
When it was ascertained by the official members in the city of Brooklyn that
he was to be stationed among them, some of them, perhaps the majority,
remonstrated against the appointment, so strongly indeed that the bishop
hesitated about insisting upon making it. Among others who may have been
consulted, the writer’s opinion was asked. The reply was, “Send him; for
such is the weight of his character, the urbanity and meekness of his
manners, as well as his talents as a preacher, that he will soon overcome
all opposition, and prove himself worthy of the affection and confidence of
the people;” and then added, “A people who will reject such a man as William
Ross are unworthy of any preacher.” This was said from an intimate
acquaintance with the man, and likewise from a knowledge that the objections
to him originated from a prejudice which had no foundation in truth and
reality.
He was sent. It was not three months before every objection against him was
removed, the work of God prospered, the church was filled with hearers, and
never was a man more highly esteemed or affectionately loved than brother
Ross was by the people of Brooklyn. So highly did they estimate his labors
among them, that, immediately after his death, the society contributed about
twelve hundred dollars for the support of his widow and orphan children.
Of the other twelve who had ended their labors during the past year,
honorable mention is made of their fidelity in the cause of God and of their
peaceful death.
Numbers in the Church: Whites This Year: 298,658; Last Year: 280,427;
Increase: 18,231 — Colored This Year: 49,537; Last Year: 48,096; Increase:
1,441 — Total This Year: 348,195; Last Year: 328,523 — Increase: 19,672 —
Preachers This Year: 1,314; Last Year: 1,272; Increase: 42.
1826
The aboriginal missions which had been commenced and prosecuted under such
favorable auspices continued to prosper, and to promise the most happy
results. There was, however, no other aboriginal mission opened this year,
and nothing worthy of special notice which happened among those which had
been begun, except that their continued prosperity still attracted the
attention of the Church, and led to those plans for the evangelization of
other tribes which will be noticed hereafter.
The great change which had been wrought among the Mississauga Indians,
heretofore related, was followed by the most blessed results on other
fragments of the same tribe. An additional number of twenty-two, who
professed faith in Christ, were baptized this year and formed into a class
in Bellville, in Upper Canada. They were placed under the care of two of
their principal men, Captain William Beaver and John Sunday, who had before
given evidence of a sound conversion, and who now acted as class leaders.
Nothing could furnish a more convincing evidence of the thorough change
which had been effected in the hearts of these people, than was evinced by
their forsaking entirely their the heathenish habits, and banishing from
among them the use of all intoxicating liquors, becoming thereby sober and
industrious. Infidelity itself was constrained to bow before the majesty of
truth, and to confess, however reluctantly, that nothing short of divine
power could produce a reformation so thorough and permanent.
Some new missions were commenced this year, embracing parts of Florida and
Alabama, called the Holme’s Valley and Pea river missions, and were put
under the charge of the presiding elder of the Tallahassee district, the
Rev. George Evans. These countries were but thinly populated, the
settlements sometimes being from twenty to forty miles distant from each
other, separated by a wilderness. On this account it was difficult to
collect congregations, or to pass from one settlement to another; but,
notwithstanding these discouraging circumstances, the missionaries succeeded
in their evangelical efforts in forming societies, so that, in 1827, there
were returned on the Holme’s Valley mission one hundred and two white and
thirty-five colored members, and on Pea river one hundred and four white and
twenty-one colored; and the good work thus begun has steadily gone forward
from that time to this, so that Tallahassee has since become the seat of the
Alabama conference.
The Rev. S. Belton was sent to form a circuit in the newly settled townships
between the Mississepa [sic] and Attawa rivers, in Upper Canada, places
which had been seldom if ever visited by any minister of the gospel. The
settlements had been formed chiefly by emigrants from Ireland, who were in
very moderate circumstances, and therefore unable to do much for the support
of religious institutions. They were, however, thankful for the care thus
manifested for their spiritual welfare, generally listened with attention to
the word of life, and did what they could to make the missionary
comfortable. That the word took effect is manifest from the fact that the
next year there were returned on the Minutes two hundred and seven members,
and the work has continued to prosper, under the labors of God’s servants,
from that to the present time.
There were several refreshing revivals of religion this year in some of the
older circuits, more particularly in the south and west, where the principal
increase of members was found. These revivals were accompanied by the same
evidence of divine power and grace which had attended those heretofore
related, and gave to the friends of religion irrefutable arguments in their
favor. At a camp meeting held on Hanover circuit, in Virginia, there were
not less than one hundred and twenty souls who professed to find the pearl
of great price, and the good work spread with such rapidity that upward of
three hundred were brought to God on this circuit. On the Bottetourt circuit
similar results followed two camp meetings which were held there this year.
In Anne Arundel county, Maryland, there were mighty displays of the power of
God. The work commenced at a camp meeting held at a place called Rattlesnake
Springs. It was believed that not less than two hundred and fifty persons
were brought from darkness to light, and several professed to be filled with
“perfect love,” while many departed from the place under deep conviction for
sin, and groaning for redemption in the blood of the Lamb.
Though these and other instances of revival were witnessed during the year,
yet the general increase of Church members was not so great as the year
before.
The New England conference had succeeded in establishing an academy within
its bounds, for the education of youth of both sexes, in Wilbraham,
Massachusetts, and the one at Newmarket was merged in this. It was this year
put under the charge of the Rev. Wilbur Fisk, by whose pious and judicious
management it greatly prospered, and was soon filled with students, and has
been instrumental in shedding the lights of literature and religion on the
rising generation. Here young gentlemen are taught all those branches of
literature preparatory to an entrance into college, or upon the active
business of life, at the same time that the principles of the gospel are
faithfully inculcated; and the institution has been frequently favored with
gracious outpourings of the Spirit, resulting in the conversion of many of
the students.
The Pittsburgh conference made an attempt to establish a collegiate
institution within its bounds, called Madison College, and the Rev. Henry B.
Bascom was appointed its president. It was located in Uniontown, Fayette
county, in the state of Pennsylvania. It went into operation under favorable
auspices, and was incorporated, in 1827, by the legislature of the state. It
did not, however, long continue. Its endowment was small, and the number of
students was by no means adequate to its support. Hence, though blessed with
an able faculty, its dissolution affords another evidence of the
impracticability of sustaining collegiate institutions without ample
endowments. How else can this be done? The price of tuition is necessarily
so low, in the various literary institutions in our country, that an attempt
to raise it sufficiently high to meet the expense of tuition and other
incidental expenses would be to debar all students from an entrance into
their inclosures; and it is equally impossible to sustain them from the
ordinary prices of tuition and board; and hence the absolute necessity of
ample endowments, either from the state, or from the benefactions of
individuals, or by the more sure method of annual collections, in order to
keep them in successful operation. Of this all must be sensible, and
therefore all who feel an interest in the prosperity of these institutions
must, if they would have them permanently established, contribute liberally
for their support.
In the month of September this year was commenced the publication of the
Christian Advocate, a weekly periodical, devoted especially to the interests
of the Methodist Episcopal Church and to general intelligence. Periodical
literature had become more and more in demand since the recommencement of
the Methodist Magazine, and weekly religious newspapers were springing into
existence among almost all denominations of Christians; and two, one in
Boston, Mass., and another in Charleston, S. C., were published under the
patronage of their respective conferences, and the friends of the Church
very generally seemed to call for one to be issued from the Book Room. This
led to a consultation among the editors and book committee, together with
some of the annual conferences; the proposition was finally submitted to the
New York conference, at its session in May of this year, and it recommended
that measures be adopted for the publication of such a periodical with all
convenient speed.
It is true, some were opposed to the measure, particularly those who were
interested in the success of the papers already in existence, which had now
obtained an extensive circulation, particularly Zion’s Herald, the one
issued in Boston. This opposition, however, was overruled, and the first
number of the Christian Advocate was published on the 9th of September,
1826.
The appearance of this weekly sheet, filled, as it was, with useful and
interesting matter, gave great satisfaction to the members and friends of
our Church, and the number of subscribers in a very short time amounted to
about thirty thousand. That it has done much good, and was most opportunely
commenced, has been abundantly demonstrated in every successive year of its
circulation, and by the testimony of thousands of its readers. By this means
intelligence is received from every part of the world, and conveyed, weekly,
as from a common center of information, to its thousands of readers in every
comer of the land. Thus old friends, who may be separated at a distance of
thousands of miles, may hear from each other, interchange sentiments, and,
in some sense, converse together of each other’s welfare; and what the Lord
is doing in one part of his vineyard may be known in every other part. This
is the advantage which a general possesses over a local paper. This was
extensively felt and appreciated, and hence its circulation, in the course
of one year from its commencement, by far exceeded every other paper,
religious or secular, published in the United States.
Sixty-three preachers located this year, sixty-six were returned
supernumerary, eighty-six superannuated, two withdrew, and six were
expelled; twenty had died.
Among the deaths recorded this year was that of John Summerfield, whose
eminent talents as a preacher gave him a commanding attitude before the
community, and excited a general tone of regret when the news of his death
was announced. For a full account of his life and labors I must refer the
reader to his biography, which was published by his brother-in-law soon
after his death. From this it appears that he was born in the town of
Preston, in England, on the 31st of January, 1795. His father was a local
preacher in the Wesleyan Methodist connection in England, and he educated
his son John in those religious principles which governed his own heart and
life. At a suitable age he was put under the tuition of the Moravian academy
at Fairfield, near Manchester, where he gave early indications of that
precocious genius for which he was afterward so eminently distinguished.
In 1813 the family removed to Ireland, where, at the age of seventeen, young
Summerfield was made a partaker of justifying grace through faith in Jesus
Christ while attending a prayer meeting with some pious Methodist soldiers.
He no sooner tasted that the Lord is gracious than he felt a desire that
others should participate with him in the same inestimable blessing. He
accordingly embraced every opportunity to invite his fellow-sinners to come
to the fountain of salvation, that they might drink of its waters and live
for ever. In this way he continued to exercise his gifts, greatly to the
satisfaction of those who heard him, until 1819, when he was received on
trial in the Methodist conference of Ireland. As it was a time of some
trouble among the Methodist societies in Ireland in those days, and as the
fervor of his spirit and powers of pulpit oratory gave him more than
ordinary influence, young as he was, he was selected to travel extensively
through the country, for the purpose of promoting the general interests of
the societies. He continued to travel and preach in Ireland, making, in the
mean time, an occasional visit to England, until 1821, when his father
removed to America, and John accompanied him, and was received on trial in
the New York conference in the spring of 1821. [20]
His first appearance in public after his arrival in New York was at the
anniversary of the American Bible Society, and his speech on that occasion
was received with great elation, and gave him a most favorable introduction
to the American community. Nor were his labors in the pulpit unappreciated.
The houses were thronged with hearers whenever he preached, and the auditors
hung upon his lips with the most intense interest and delight. Persons of
all professions and of all classes of society were attracted by the fame of
his eloquence, and expressed their admiration of the power with which he
enchained them to the words which dropped from his lips.
Many have inquired in what the secret of this power over the understandings
and attention of the multitude consisted. In whatever else it might have
consisted, it was not in empty declamations, in boisterous harangues, nor
yet in any attempt to overpower and astonish you with sudden bursts of
eloquence; nor was it, I apprehend, in the unusual depth. and profoundness
of his researches.
Summerfield was young, was pious, honest, and simple-hearted, was naturally
eloquent, deeply devoted to the cause of God, possessed a great command of
language, and his style of preaching was chaste and classical, flowing from
him with an easy and graceful elocution. This I believe to be the secret of
his power. He had a sound understanding, a warm heart, and a vivid
imagination — had acquired a rich stock of the most useful knowledge and
hence, whenever he spoke in the name of God, he poured forth from a heart
overflowing with the kindliest feelings a stream of evangelical truth, which
fell upon the audience “like dew upon the under herb, and like rain upon the
mown grass.” A “godly sincerity” was evidently the pervading principle of
his heart, and a tone of simplicity characterized his style of preaching.
When you heard him you were charmed with the melody of his voice, with the
rich flow of his language, with the pure and evangelical sentiments which he
uttered, and with the deep spirit of piety running through his whole
performance. No strained efforts to dazzle you with wit, or with
high-sounding words, with pompous periods, with far-fetched metaphors, or
with sentences swelled and encumbered with an accumulation of epithets,
appeared in any of his discourses or speeches. On the contrary, you felt
that you were listening to a messenger of God, honestly proclaiming what he
believed to be the truth, in language chaste and elegant, flowing from a
heart filled with his subject, breathing good-will to his audience, and
intent only on doing them good. This was John Summerfield in the pulpit; and
his popularity arose from an active zeal, exemplified in his spirit and
words, to promote the best interests of all classes of men by the wisest
possible means.
Nor was his society in the more private circles less attractive and
instructive. On his first appearance among us there was a modesty and
diffidence, a meekness and humility, every way becoming a Christian and a
young minister who felt a proper deference for his seniors. To say that he
did not, in some measure at least, rise in self-confidence with the rising
popularity of his character, would be saying what no one acquainted with
human nature could well believe. But the elevation of his character, as a
preacher of the gospel, gave him a commanding attitude before the community,
which he constantly exerted to promote the highest interests of his
fellow-men. He certainly bore his honors with becoming modesty, and availed
himself of his great popularity to advance the honor of God and the
salvation of men. Though the minister of a sect, and thoroughly imbued with
its doctrine and spirit, he was far from being exclusive in his feelings and
views, hut displayed that spirit of Catholicism which enabled him to exert a
hallowing influence on all around him. And while he must have carried about
him the common infirmities of our nature, they were but as occasional spots
upon the sun they obscured his luster but, for a moment, and then his
intellectual, moral, and religious excellences shone out with an increasing
and a steady brilliancy:
He most certainly exerted a beneficial influence upon the interests of true
religion. Nor was this influence confined to his own Church. Other
denominations, and particularly the various charitable and religious
associations, availed themselves of his talents to advocate their cause and
to promote their respective objects. And as he was ever ready to comply with
their wishes, as before said, his physical powers were not adequate to the
task of such continued application. The fire which burned within became so
intense that the material vessel was gradually weakened by its consuming
flames. He was at first prostrated by a hemorrhage of the lungs, from which,
however, he partially recovered, so as to be able to appear occasionally in
public. But his appearance was extremely wan and feeble, while his soul
still broke forth in those strains of gospel truth and persuasive eloquence
which captivated his hearers and melted them into tenderness.
It was hoped by his friends that a voyage to Europe might tend to
reinvigorate his enfeebled constitution. He accordingly made a voyage to
France, and attended the anniversary of the Paris Bible Society as a
representative of the American Bible Society, where he delivered one of
those addresses for which he was so peculiarly qualified, as the zealous and
able advocate of institutions of benevolence. This address, which was
interpreted by Mr. Wilder, an American gentleman, and a benevolent
Christian, then residing in Paris, was received with enthusiastic admiration
by the audience, and responded to in terms of affectionate respect and
congratulation, expressive of the joy that was felt in the union of
sentiment and effort which mutually pervaded and actuated the Paris and
American Bible Societies.
On his return from his foreign tour he entertained hopes, for a season, that
his health might be restored; but these hopes were soon blasted by the
return of his disease, accompanied by those symptoms which gave sure
indications to his physicians and friends that his dissolution was nigh at
hand. After lingering for a considerable time, frequently suffering
exquisitely from the violence of his disorder, he at last glided sweetly and
peacefully into eternity, in the twenty-eighth year of his age, and the
eighth of his public ministry.
During his protracted illness he exhibited the virtues of meekness and
patience in an eminent degree, bowing submissively to the divine mandate,
and looking forward with a lively hope to immortality and eternal life.
Though sometimes he complained of the want of spiritual consolation, and of
a feeling of mental gloom which arose, no doubt, from the nature of his
disease yet for most of the time he manifested an unshaken confidence in his
God, and expressed a calm resignation to his will, mingled with a hope full
of immortality. But he rests from his labors, and his works of faith and
labors of love have followed him as evidences of his fidelity to the cause
of God.
Another who fell in the harness this year was an old veteran of the cross of
Christ, whose long services and deep devotion to the cause of God deserve
commemoration.
Daniel Asbury had been in the ministry forty years, during which time he had
given evidence of his warm attachment to the holy cause he had espoused, by
the fidelity with which he had discharged his Christian and ministerial
duties. He was not, indeed, a great preacher, but he was remarkably
distinguished for the meekness of his disposition, for his patience in
suffering, and for the simplicity of his manners. He therefore won the
confidence of his brethren as a man of God, and a most devoted minister of
Jesus Christ.
His death was sudden and peaceful. Returning from a walk in the yard, he
looked up toward heaven, with a smile on his countenance, and uttering a few
words, he sunk into the arms of death, in the sixty-fifth year of his age.
Daniel Hitt had also departed to another world in the full hope of eternal
life. He was made a partaker of the grace of pardon in early life, and in
1790 entered the itinerant ministry. In the first years of his itinerancy he
labored much in the new settlements in Virginia and in the western country,
where he won for himself those laurels which adorn the brow of the faithful,
self-denying minister of Jesus Christ. For several years he was the
traveling companion of Bishop Asbury, who ever treated him as his
confidential friend. During these travels over the continent he became
extensively known to a large circle of friends, who esteemed him highly as a
brother, and as an amiable Christian minister.
In 1808 he was elected as an assistant book agent, in which office he served
for four years, under the supervision of the Rev. John Wilson. At the end of
this term he was elected the principal, in which office he continued to
discharge its duties, according to the best of his ability, to the end of
his constitutional term, in 1816. Though his literary attainments were
limited, yet his strict integrity and great fidelity eminently fitted him
for a faithful discharge of his duties in the high trust confided to him.
And the affability of his manners, the sweetness of his disposition, and his
courteous conduct in the social circle, endeared him to his friends, as a
companion in whose society they delighted to mingle.
In the pulpit he dwelt chiefly upon experimental and practical religion,
seldom entering upon those controverted points which so often involve
discussions among the several denominations of Christians. Here he was
solemn and dignified, and strove to impress upon the minds of all the
importance of a practical attention to the truths which he uttered.
He died of the typhus fever. In his sickness his mind was kept in peace, and
he died in the triumph of faith and love.
Another aged veteran, Joseph Toy, was taken from the walls of our Jerusalem
to his resting place above. He was brought from darkness to light under the
preaching of Captain Webb, who was one of the first Methodist preachers in
America, and was at that time preaching in Burlington, New Jersey. This was
in the year 1770, and Joseph was then in the twenty-second year of his age.
After receiving license to preach, he labored as a local preacher until
1801, when he entered the itinerancy, in which he continued, faithfully
discharging its duties, to the end of his life.
In 1819, in consequence of debility, he was returned superannuated, and he
settled in the city of Baltimore, where he preached occasionally, and was
beloved and respected by all who knew him. Having filled up the measure of
his days in obedience to the will of God, he died in great peace, on the
28th day of January, 1826, in the seventy-ninth year of his age.
One of the excellences of brother Toy was the punctuality with which he
filled his engagements. At the age of seventy he was heard to say that for
twenty years he had not disappointed a congregation — a practice worthy of
the imitation of all. Although, in the latter part of his life, his sight so
failed him that it was difficult for him to walk the streets without help,
yet he continued to preach almost every sabbath, and sometimes twice, and
was finally conducted from the pulpit to his dying bed, on which he
manifested a perfect submission to the divine will, expressing his firm
reliance upon the promise of eternal life.
John P. Finley, professor of languages in the Augusta College, Kentucky, had
entered into rest during the past year. Though he was young in the itinerant
ministry, yet he was a man of distinguished worth, and possessed virtues
which may be profitably held up or the imitation of others. The following
account is from the pen of Dr. Bascom, whose intimate knowledge of the
subject of his remarks enabled him to depict the character of brother Finley
as it was, and especially to present those peculiarities by which he was
distinguished: —
“John P. Finley was born in North Carolina, June 13th, 1783. From childhood
he was marked as possessing no common share of intellect. He was early
placed at school, and while in his abecedarian [beginning — DVM] course he
evinced an aptitude to learn that induced his father, a distinguished
Presbyterian clergyman, (who is now, at the age of seventy, a Methodist
traveling preacher,) to give him a classical education. Owing to his habits
of industry and perseverance, he soon acquired a competent knowledge of the
sciences, and a reputable acquaintance with the learned languages. Of the
English language he was a perfect master, and taught its proper use with
almost unrivaled success. From the age of twelve or fourteen years he was
often deeply affected with a sense of sin, and the importance of repentance
and faith; but his mind was so much perplexed with the doctrines of absolute
personal predestination, of which his father was then a strenuous and able
assertor, that he came to no decision on the subject of religious opinions
until he reached the years of manhood. About the age of twenty-one he
married, and soon after was brought to the knowledge of salvation by the
remission of his sins. Early after his conversion he was convinced that a
‘dispensation of the gospel’ had been committed to him. He weighed well the
impressions and convictions of his mind and heart in relation to the fearful
and responsible business of a Christian minister; but, when finally and
fully convinced of his duty, he did not hesitate. There were, indeed, many
reasons why he should confer with flesh and blood, but with his
characteristic firmness he rejected them all, and took the pulpit, I think,
in 1811. At the time of his conversion he resided in Highland county, Ohio.
His ministerial career was commenced during a residence in Union, Greene
county, Ohio, whither he had been called to take charge of a seminary. At
the head of this institution he continued about six years, living and
preaching the religion of Christ in its native simplicity and power.
“From Union he removed to Dayton, distant only about thirty miles, and
conducted an academy in this place for two years. It was here our
acquaintance and intimacy commenced, which ended only with his useful life.
He left Dayton, beloved and regretted of all, and accepted a call to
superintend a respectable seminary in Steubenville, Ohio. In this place he
continued not quite two years. In his ministerial exertions he was ‘instant
in season and out of season,’ and labored with more than ordinary success.
His next remove was to Piqua, Ohio, where he continued as principal of an
academy for four years. In all these places his pulpit efforts were highly
acceptable; his social intercourse seasoned with dignity and piety, and his
residence a blessing to all about him. From this place he made his last
remove to Augusta, Kentucky. Here he taught a classical school for some
time, and was afterward appointed principal of Augusta College, in which
relation. he continued until the time of his death. In these several places
his labors in the pulpit were considerable and extensively useful. All who
knew him esteemed him as a man of talents and irreproachable Christian
character. He was indeed, all in all, one of the most amiable, guileless men
I ever knew: never did I know a man more perfectly under the influence of
moral and religious principle. His uniform course was one of high and
unbending rectitude. One error, as reported in the ‘Minutes,’ respecting his
conversion, I must beg leave to correct. I do it upon his own authority
(when living) and that of his brother, the Rev. James B. Finley,
superintendent of the Wyandot mission . There is something rather remarkable
in the manner in which these worthy ministers were first brought to reflect
with more than ordinary concern upon their latter end. John and James were
amusing themselves in the forest with their guns; and as John was sitting
carelessly upon his horse, James’s gun accidentally went off, and the
contents came very near entering John’s head. The brothers were mutually
alarmed, humbled, and thankful; they were more than ever struck with the
melancholy truth, that ‘in the midst of life we are in death;’ they
reflected upon their unpreparedness to meet death and appear in judgment.
Each promised the other he would reform; and the result was, they were both
led to seek religion, as the only preparation for eternity. Both the
brothers agree in stating that this circumstance was the means, in the hand
of God, of their awakening and conversion, as neither of them was in the
habit of attending the preaching of the gospel before the inquietude and
alarm created by this occasion. I have been thus minute in detailing the
immediate means of his conversion, at the request of a surviving brother, in
whose estimation the apparent incompetency of the means magnifies the grace
of God in this singular dispensation of blended mercy and providence.
“John P. Finley was in the ministry about fifteen years. He was ordained
deacon by Bishop Asbury, on the 17th of September, 1815. He received
ordination as elder at the hands of Bishop Roberts, July 2, 1820. At the
time of his death he was a member of the Kentucky annual conference —
actively dividing his time and energies between the business of collegiate
instruction and the labor of the pulpit.
“As a man, the subject of these recollections was engagingly amiable,
ingenuous, and agreeable; equally removed from affectation and reserve, the
circle in which he moved felt the presence of a friend and the influence of
a Christian and minister.
“As a teacher his excellence was acknowledged by all who were competent to
decide upon his claims; and though he gloried most in being found a pupil in
the school of Christ, yet he was no stranger to the academy and lyceum.
“As a husband, there is one living whose tears have been his eulogy, and to
whom, with his orphan children, friendship inscribes these lines. As a
father, he was worthy of his children, and in pointing them to another and
better world he was always careful to leave the way himself.
“As a friend, he was warm, ardent, and confiding, and not less generous than
constant; his intimate friends, however, were few and well selected.
“As a minister, in the pulpit, he was able, impressive, and overwhelming.
The cross of his redemption was his theme, and in life and death it became
to him the ‘emphasis of every joy.’ In all these relations knew him well,
and can therefore speak from the confidence of personal knowledge and
accredited information.
“The last time I saw him I preached a sermon, at his request, on the
‘Inspiration of the Scriptures.’ When I had retired to my room, he called on
me, in company with a friend, and in his usual frank manner embraced me, and
observed, ‘H____, I thank you for that sermon, and I expect to repeat my
gratitude in heaven.’ Little did I think, at this interview, I was gazing on
my friend for the last time, and that in eighteen months his ripened virtues
were to receive the rewards of the heavenly world! But so it was, and I,
less fit to die, am spared another and another year.
“He died on the 8th of May, 1825, in the forty-second year of his age and
sixteenth of his ministry; and at the same time that his bereaved family
wept upon his grave, the sadness of the Church told that she had lost one of
her brightest ornaments. Just before his triumphant spirit rose to sink and
sigh no more, he was asked how he felt, and what were his prospects upon
entering the dark valley and shadow of death. He replied, in language worthy
of immortality, ‘Not the shadow of a doubt; I have Christ within, the hope
of glory — that comprehends all;’ and then, with the proto-martyr, he ‘fell
asleep.’
“Such is a very imperfect sketch of the life, character, and death of John
P. Finley. God grant, reader, that you and I may share the glory that gilded
the last hours of his toil.”
Of Nathan Walker, Martin Flint, William Young, Thomas Wright, John White,
Henry P. Cook, Christopher Mooring, David Stevens, Sylvester G. Hill,
Ezekiel Canfield, William S. Pease, Samuel G. Atkins, and Damon Young, who
had departed this life during the past year, it is recorded that they all
finished their course with joy.
Numbers in the Church: Whites This Year: 309,550; Last Year: 298,658;
Increase: 10,892 — Colored This Year: 51,334; Last Year: 49,537; Increase:
1,797 — Total This Year: 360,884; Last Year: 348,195 — Increase: 12,689 —
Preachers This Year: 1,406; Last Year: 1,314; Increase: 92.
1827
This year the “Sunday School Union of the Methodist Episcopal Church” was
formed in the city of New York. The reader, however, is not to infer from
this that the Methodists now for the first time entered upon the work of
Sunday school instruction. In the first volume of this History we have seen
that sabbath schools were commenced among the Methodists in this country as
early as 1790, but were soon discontinued for want of sufficient
encouragement. The origin of these schools in England is well known; and Mr.
Wesley was among the first to patronize and recommend them to his people,
and they soon became very general throughout his societies.
It was about the year 1816 that the several denominations of evangelical
Christians in this country began to turn their attention to Sunday school
instruction, and the plan of a union was formed for the purpose of
harmonizing their views and concentrating their efforts, under an impression
that by these means more good might be effected to the rising generation
than by separate and denominational action. This resulted in the formation
of the “American Sunday School Union,” which was located in the city of
Philadelphia, and extended itself, by means of auxiliaries, all over the
United States, embracing all evangelical denominations, or so many of each
as chose to unite with them. Into this union our people had in some places
entered. By the parent society books were issued, agents employed to travel
through the country to promote its objects, and a weekly periodical
commenced, devoted especially to the interests of sabbath schools.
With this general union, however, all were not satisfied. Most of the
Protestant Episcopalians chose to conduct their schools independently of the
American Union, and many of the Methodists were uneasy under this
regulation; and, after much consultation, it was finally agreed to form a
Sunday school society of our own, under such regulations as should be
conformable to our doctrinal and other peculiarities. The reasons for this
measure I cannot express better than in the following address, which was
sent out by the managers immediately after the formation of the society. It
fully unfolds the motives and objects by which its founders were actuated.
It is as follows: —
“In approaching you on the subject to which your attention is now invited,
the managers take the liberty of stating a few things which have dictated
the propriety of forming the society designated by the above constitution.
They can assure you that they have not been led hastily into this measure,
but, according to their best ability, have Carefully weighed every
circumstance connected with it, having deliberately consulted with each
other, and with their most aged and experienced brethren, both preachers and
private members of the Church.
“The Methodist Episcopal Church is now composed of nearly four hundred
thousand members, upward of fourteen hundred traveling preachers, and
perhaps more than double that number of local preachers. From the peculiar
organization of this Church, all these are considered as one body, adopting
the same doctrines, discipline, mode of church government, and, the managers
would hope, actuated by the same spirit, under the same great Head of the
church, striving to preserve the ‘unity of the Spirit in the bonds of
peace.’ These, together with the regular attendants on the Methodist
ministry, make a population, including children, of not less than two
millions, which are dependent on the ministrations of our Church.
“Without even insinuating the want of soundness in the cardinal principles
of Christianity, in the major part of other Christian denominations in our
country, calling in question the purity of their motives or ardency of their
zeal, the managers will not conceal the fact, that they give a decided
preference to their own Church, firmly believing its doctrines and
discipline, and have witnessed with unspeakable joy its surprising progress
in so short a time, and its salutary influence on the hearts and lives of so
many happy thousands. It is a truth as evident as the blaze of the sun at
mid-day, that the first impetus which was given to the great work of
reformation now going forward in the world, God gave through the
instrumentality of the Wesleys and their coadjutors in the ‘ministry of
reconciliation.’ The introduction into this country of a spiritual and
energetic itinerating ministry, first begun’ by those men of God, has
produced results at once astonishing and delightful. Others have caught the
missionary Spirit, and have entered into the work with zeal and success. In
spreading pure religion, the managers wish them all good speed.
“Among other effects of this great work, by which the present age is
distinguished, sabbath school instruction is not the least. The primary
object of the first promoters of this work was to afford elementary
instruction to such poor children as were destitute of common day school
education, and at the same time to give such religions instruction as is
suited to the age and capacity of the children. The utility of this mode of
imparting knowledge to the juvenile mind soon became apparent to all
denominations of Christians, and in the large towns and cities especially
they have less or more availed themselves of its advantages. In the progress
of the work, in our country, efforts have been made to unite all sects and
parties in one general society, called ‘The American Sunday School Union
Society;’ and while many have come into this union, others, thinking it best
to manage their own affairs in their own way, remain in all insulated state,
or have arrayed themselves under the standard of their own denomination.
“Among others who have hitherto stood alone, there are many belonging to our
Church. Not feeling inclined to connect themselves with the general union,
and finding no center of union in their own Church, they have long felt the
inconvenience of their insulated state. As the Methodist Book Concern is
located in the city of New York, it was natural for them to look to this
place for aid. Accordingly, frequent applications have been made to the
agents of that establishment in reference to this subject. It was at once
perceived that this establishment afforded facilities for printing and
circulating books suitable for Sunday schools, as well as the receiving and
sending out, through the medium of the periodical works printed there, all
necessary information in relation to their institution which could not be
obtained elsewhere; and the agents of that Concern have pledged themselves
to the society that Sunday school books shall be furnished by them as cheap
as they can be obtained at any other place.
“These circumstances led to the idea of forming a Sunday School Union for
the Methodist Episcopal Church. But here, at the outset, many difficulties
were to be encountered. Most of those in our Church engaged in Sunday
schools in the city of New York were connected with the general union; and
though some things had recently transpired of which they could not wholly
approve, they were strongly attached to the union, having labored in this
work with their brethren of other denominations with much harmony and
Christian feeling; but, after deliberating with calmness on all the
circumstances of the case, the managers are convinced that duty enjoins it
on them, because more good may be ultimately accomplished, to form a union
for the Church of which they are members, independent of the American Union.
Experiment alone will test the correctness of this opinion.
“It has already been observed, that the primary object of Sunday schools was
to impart elementary instruction, mixed with religious improvement, to those
children who were destitute of the advantages derived from common schools.
Though this original object ought never to be abandoned, yet the general
diffusion of this sort of instruction in our country, through the medium of
common schools, and public and private free schools, renders this object
less essential. Hence religious instruction is the grand and primary object
of Sunday school instruction in our day and among our children. On this
account, how, ever humiliating the fact, a general union of all parties
becomes the more difficult. Whatever may be the intention, each teacher of
religion will more or less inculcate his own peculiar views of Christianity,
and thus insensibly create party feelings and interests. And this difficulty
is increased by the practice recently adopted by the employment of
missionaries who are to be supported from the funds of the general
institution. The managers are of the opinion, that the most likely way for
the several denominations to live and labor together in peace, is for each
to conduct its own affairs, and still to hold out the hand of fellowship to
its neighbor. They therefore disclaim all unfriendly feeling toward others
who may be engaged in this good work. They wish them all success in
diffusing moral and religious influence on the minds of youth, and hope
always to be ready to reciprocate any at of kindness which may contribute to
strengthen each other’s hands in the work in which they are mutually
engaged.
“Having thus explained the views of the society, the managers would now call
on their brethren and friends to unite with them, by establishing, wherever
it is practicable, Sunday school associations auxiliary to this society. To
give a direction to this work, and to produce as much uniformity as local
circumstances will allow, the form of a constitution suitable for auxiliary
societies is herewith submitted.
“One principal reason for locating the parent society in New York, in
preference to any other place, is the facilities afforded by our Book
Concern for printing and circulating books. The agents of that growing
establishment hold an extensive correspondence with every part of our
country, and possess the readiest means of communicating information on
every subject connected with Sunday school instruction, and can supply any
auxiliary with books on the shortest notice and cheapest terms. And it will
be perceived, by an article in the constitution, that by paying three
dollars into the funds of the institution, sending a list of its officers,
and a copy of its annual report, an auxiliary is entitled to purchase books
at the reduced prices. A list of the books, with the prices annexed, will
hereafter be furnished through the medium of the Advocate and Journal.
“That an itinerating ministry possesses advantages peculiar to itself, in
promoting objects of benevolence, will not be, by any, disputed. This, as
well as the manner in which our Book Concern is conducted, supersedes the
necessity and the expense of employing separate agencies in order to carry
on the work of Sunday school instruction. The funds, therefore, which may be
raised, can be appropriated to the purchase of books.
“It will be perceived from the constitution, that it is the design of this
society, by means of auxiliaries, to comprehend every part of our Church in
this great and good cause. The senior bishop is constituted the president,
and the other four bishops are vice presidents; and provision is made for
each annual conference to elect a vice president from its own body; and he
board of managers being located in New York, a center of union is formed for
the whole community, and all being connected with our Book Concern, an easy
channel of communication is opened, by which books may be printed and
circulated, and remittances and information made and received.
“These being the views and objects of the society, the managers think that
they may confidently call on their brethren and friends for their aid and
cooperation. To the ministers of the Church, especially, do they look for an
efficient effort in carrying the benevolent design into practical operation.
Let them think on the numerous children unbosomed in the Church, which they
are appointed to nourish with the sincere milk of the word. These are the
lambs of the flock, which, that they may become the sheep of God’s pasture,
must be tenderly nursed. Let them, therefore, be gathered into the fold of
sabbath schools, put under the care of faithful shepherds, who will watch
over their welfare, instill into their minds moral and religious truth, and
thus prepare them, under the influence of divine grace, to become faithful
followers of the chief Shepherd and Bishop of their souls.
“The managers conclude by commending their cause to God and to the prayers
of their brethren, that they may be wisely directed in this arduous
enterprise, and by saying that any suggestion, by which the system may be
improved, so as to accomplish more perfectly the purposes of its
organization, will be thankfully received and duly considered.”
The following article in the constitution of the society will show what were
its objects: —
“The objects of this society shall be, to promote the formation and to
concentrate the efforts of sabbath schools connected with the congregations
of the Methodist Episcopal Church, and all others that may become auxiliary;
to aid in the instruction of the rising generation, particularly in the
knowledge of the Holy Scriptures, and in the service and worship of God.”
Provision was then made for the formation of auxiliary societies, and other
matters usually connected with Sunday school operations, for furnishing
books, funds, &c.
The constitution was adopted and the society formed on the second day of
April, 1827, and it commenced its operations under the most favorable
auspices. The measure, indeed, was very generally approved., and hailed with
grateful delight by our brethren and friends throughout the country. It
received the sanction of the several annual conferences, who recommended to
the people of their charge to form auxiliary societies in every circuit and
station, and send to the general depository in New York for their books; and
such were the zeal and unanimity with which they entered into this work,
that a the first annual meeting of the society there were reported 251
auxiliary societies, 1,025 schools, 2,045 superintendents, 10,290 teachers,
and 63,240 scholars, besides about 2,000 managers and visitors. Never,
therefore, did an institution go into operation under more favorable
circumstances, or was hailed with a more universal joy, than the Sunday
School Union of the Methodist Episcopal Church.
Our separation, however, from the general union, and the establishment of a
distinct organization, provoked no little opposition from some quarters, and
led the managers into an investigation of the origin of Sunday schools, both
in Europe and America, and the facts elicited were spread before the
community in their first annual report. By this it appeared, as before
stated, that although Mr. Raikes might have been the first to organize
regular sabbath schools in England, yet Mr. Wesley was among the first to
patronize them, and the very first to furnish teachers who gave their
services gratuitously; that even the British and Foreign Bible Society
originated from the exertions of a Methodist preacher who had been laboring
in the sabbath school cause in Wales; and that in America they had been
taught among the Methodists, amidst storms of reproach and persecution, long
before they were ever thought of by other denominations. These facts were
amply ported by irrefutable testimony, and they therefore served to put the
question at rest respecting the origin and permanent establishment of
sabbath schools in England, and their subsequent progress in this country.
[21]
That the formation of this society has had a most happy effect upon the
interests of the rising generation, particularly those under the influence
of our own denomination, there can be no doubt. As many of our people were
not pleased with the movements of the American Union, and some who were
connected with it felt dissatisfied in that relation, they had not entered
so heartily nor so generally as was desirable into the work of sabbath
school instruction; but now, every objection arising from these sources
being removed, a general and almost simultaneous action in favor of this
important cause commenced throughout our ranks, and it has continued
steadily increasing to the present time, exerting a hallowing influence upon
all who come under its control and direction.
And we rejoice to know that the American Union, as well as those existing
separately among other denominations, has exerted, and is still exerting, a
Similar in influence on all who come within the sphere of its and their
operations. Let them be conducted in the fear of God, under the
superintendence of men and women who enjoy and exemplify experimental and
practical godliness, and they shall form an effectual barrier against the
overflowings of infidelity and its kindred errors and vices, and continue as
a lofty beacon to direct the youthful mind into the channel of gospel truth
and holiness. The mere question of their origin, however honorable it may be
to their originator, is lost amidst the blaze of glory which shall surround
the churches by the conscientious labors of those who have conducted and
shall continue to conduct them forward in the spirit of Him who said,
“Suffer little children to come unto me, and forbid them not, for of such is
the kingdom of God,” and who “out of the mouths of babes and sucklings hath
perfected praise.” The high approbation of God is to be prized above a
thousand wreaths of mere human laurels. The latter will fade and die, while
the former will cause the individual on whom it falls to bloom in immortal
vigor around the throne above. Instead, therefore, of contending about the
fact to whom the honor belongs of beginning this mighty machinery which is
performing such wonders of mercy to the rising generation, let us bless God
for raising up such a man as Raikes, for such a powerful patron as Wesley,
and for inspiring so many of his servants to exert their strength to
perpetuate this means of doing good from one generation to another.
The Cherokee mission, within the bounds of the Tennessee conference, was
extending its influence among that nation with encouraging success. Last
year there were four missionaries appointed to labor here, who formed
regular circuits, and divided the native converts, now consisting of about
four hundred, into classes, and furnished them with the ordinances of the
gospel. A native preacher, by the name of Turtle Fields, had been raised up,
who became eminently useful to his brethren, as he could speak to them in
their own language of the “wonderful works of God.”
Though it was the practice of all our missionaries who were sent among the
aboriginal tribes, first of all to preach to them the gospel of Christ, yet
when they had embraced it, and became reformed in heart and life, they
generally forsook their former mode of living, and entered upon the arts of
civilized man. Indeed, this was the secret of our success. Every attempt
which had been made to reform the savages of our wildernesses, by
introducing the arts of civilization first, and by initiating them into the
knowledge of letters before they were converted to Christianity, has failed
of success. Instead of pursuing this round-about method to bring them to the
knowledge of God and of his Son Jesus Christ, our missionaries have
addressed themselves directly to their hearts, recited to them the simple
narrative of the life, the sufferings, the death, and the resurrection of
Jesus Christ, and impressed upon their minds the grand truth, that all this
was for them, and that, in believing it heartily, even they should be “saved
from their sins.” This method, and this only, has taken effect. A believing
knowledge of the love of God in Christ Jesus has melted them into
tenderness; and the light of divine truth, thus shining upon their hearts,
has revealed to them their wretchedness as sinners, and brought them as
humble penitents to the foot of the cross, where they have waited in humble
supplication until Christ made them free. And then, after being thus
liberated from the bondage of sin, and brought into the liberties of the
gospel, they have been conducted with the utmost ease to the practice of the
domestic arts, and to all the usages of civilized life.
This was the case with these converted Cherokees and others. “The
traveler,” says the report of the committee of the Tennessee conference for
this year, “through their settlements, observing cottages erecting, regular
towns building, farms cultivated, the sabbath regularly observed, and almost
an entire change in the character and pursuits of the people, is ready to
ask, with surprise, Whence this change? The answer is, The Lord Jesus, in
answer to the prayers of thousands of his people, is receiving the
accomplishment of the promise, I will give thee the heathen for thine
inheritance. Here is a nation at our door, our neighbors,” (once)
“remarkable for their ferocity and ignorance, now giving the most striking
evidence of the utility of missionary exertions.” Two houses of worship had
been erected, one of which, having been consumed by fire, was rebuilt this
year by the natives themselves, without any expense to the mission.
For the benefit of the youth schools were established, and the children soon
gave evidence of their capacity and willingness to learn, two of whom gave
promise of usefulness as preachers of the gospel to their own nation. These
were placed under the special care of the Rev. William McMahon, the
superintendent of the mission. So evident was the change which had been
wrought in the hearts and lives of these people, that even those who had no
interest in the mission were constrained to acknowledge the hand of God. So
rapidly, indeed, did the work spread, that in 1825 the number of converted
natives had increased to eight hundred, and seven missionaries were employed
in that interesting field of labor, including Turtle Fields, who was now
eminently distinguished for his deep piety, and diligence in promoting the
interests of the mission. The white missionaries were also greatly assisted
by another converted Cherokee, a young man of promising talents and piety,
who acted as an interpreter to the circuit preacher.
A new mission was begun this year among another branch of the Mississaugas,
who resided on Snake and Yellow Head Islands, in Lake Simcoe, Upper Canada.
The whole body of Indians who resided here consisted of six hundred, the
largest body of any who spoke the Chippeway language this side of Lake
Huron. Some of these, hearing a discourse from one of our preachers, became
deeply impressed with the leading truths of Christianity, and expressed an
earnest desire to have a missionary sent to instruct them. Accordingly some
benevolent members of our Church went and established a sabbath school among
them. By this simple means more than forty were reclaimed from their pagan
superstitions. Such was the success of this mission, after being supplied
with a regular missionary, that in 1829 there were four hundred and
twenty-nine under religious instruction, three hundred and fifty of whom
were orderly members of the Church; one hundred of their children were
taught in two separate schools, by a male and female teacher. A schoolhouse
and parsonage were built on Snake Island, and a mission-house on Yellow Head
Island, and the converts were gradually brought to attend to agricultural
and domestic duties.
The other aboriginal missions, heretofore mentioned, were still improving in
religion and morals, as well as in the arts of civilized life, and great was
the interest manifested by the Christian church in their behalf. This year,
however, the Wyandot mission suffered a great loss in the death of
Between-the-logs, one of their most eminent chiefs, and an eloquent and able
advocate of Christianity. And as he was a chief man among then, and, after
his conversion, had exerted a powerful influence in favor of the mission, it
is presumed that the reader will be pleased with the following particulars
of his life and death, which the author of the History of the Missions under
the care of the Methodist Episcopal Church prepared for and published in
that work.
“He was born, it is said, in the neighborhood of Lower Sandusky, about the
year 1780. [22] His father was of the Seneca, and his mother a Wyandot of
the Bear tribe, from whom he derived his name, Between-the-logs, the name
which they give to a bear, signifying to crouch between the logs, because
this animal, under peculiar circumstances, lies down between logs; hence the
name Between-the-logs, a literal translation of the Bear tribe, was a
distinctive appellation of the tribe to which he belonged, and of which he
became a chief.
“As he acted a conspicuous part in the nation, and finally became very
eminently useful in the cause of Christianity, the following brief account
of his life and death will doubtless be acceptable to the reader. When about
nine years of age his father and mother separated, and Between-the-logs
remained with his father until the death of the latter, when he returned to
his mother among the Wyandots. Soon after this he joined the Indian warriors
who were defeated by General Wayne. His prompt obedience to the chief, his
enterprising disposition, and the faithful discharge of his duties, called
him into public notice, and finally raised him to be a chief of the nation;
and the soundness of his judgment, his good memory, and his great powers of
eloquence, procured for him the office of chief speaker, and the
confidential adviser of the head chief.
“When about twenty-five years of age, he was sent to ascertain the doctrines
and pretensions of a reputed Seneca prophet, whose imposture he soon
detected, and some years after he went on a similar errand to a noted
Shawnee prophet, a brother of the famous Tecumseh, with whom he stayed
nearly a year; and being fully convinced himself, he was enabled to convince
others, that their pretensions to the spirit of prophecy were all a
deception.
“At the commencement of hostilities between this country and Great Britain,
in 1812, in company with the head chief of the nation, he attended a great
council of the northern Indians, collected to deliberate on the question
whether they should join the British against the Americans. Here, although
powerfully opposed, and even threatened with death if he did not join them,
Between-the-logs utterly refused to take up arms against his American
brethren, and exerted all his powers to dissuade the Wyandots from involving
themselves in this quarrel. Soon after, he and the majority of the warriors
belonging to the Wyandots joined the American standard, and accompanied
General Harrison in his invasion of Upper Canada. At the conclusion of the
war he settled with his brother at Upper Sandusky, and, like most of the
savages, indulged himself in intemperance. In one of his fits of
intoxication he unfortunately murdered his wife; but, on coming to himself,
the recollection of this horrid deed made such an impression on his mind,
that he almost entirely abandoned the use of ardent spirits ever afterward.
“In 1817 Between-the logs had an opportunity of displaying his love of
justice in behalf of his nation. The Wyandots being persuaded by intriguing
men to sign a treaty for the sale of their lands, contrary to his earnest
expostulations, he, in company with some others, undertook a journey to
Washington on their own responsibility, without consulting any one. When
introduced to the secretary of war, the secretary observed to them that he
had received no notice of their coming from any of the government agents. To
this Between-the logs replied, with noble freedom, ‘We got up and came of
ourselves — we believed the great road was free to us.’ He plead the cause
of the Indians with such forcible eloquence before the heads of departments
at Washington, that they obtained an enlargement of territory, and an
increase of their annuities.
“Of his having embraced the gospel, and the aid he rendered to the
missionaries to extend its influence among his people, an account has
already been given. His understanding being enlightened by divine truth, and
his heart moved with compassion for the salvation of his countrymen, he
exerted all his powers to bring them to the knowledge of the truth; and such
was the success of his efforts, that his brethren gave him license, first to
exhort, and then to preach. Some of his speeches before the Ohio conference,
which he attended several times, did honor equally to his head and heart,
and powerfully enlisted the feelings of the conference in behalf of the
mission.
“In the year 1826, he and Mononcue accompanied Mr. Finley on a visit from
Sandusky to New York, where they attended several meetings, and among others
the anniversary of the Female Missionary Society of New York. Here
Between-the-logs spoke with great fire and animation, relating his own
experience of divine things, and gave a brief narrative of the work of God
among his people. Though he addressed the audience through an interpreter
who spoke the English language but imperfectly, yet his speech had a
powerful effect upon those who heard him. His voice was musical, his
gestures graceful, significant, and dignified, and his whole demeanor
bespoke a soul full of lofty ideas and full of God. On one occasion he
remarked, that when at home he had been accustomed to be addressed by his
brethren, but that since he had come here he had heard nothing that he
understood, and added, ‘I wonder if the people understand one another’, for
I see but little effect produced by what is said.’ After a few words spoken
in reply to this remark, by way of explanation and apology, he kneeled down
and offered a most fervent prayer to Almighty God. In this journey, as they
passed through the country, they visited Philadelphia, Baltimore, and
several of the intervening villages, and held meetings, and took up
collections for the benefit of the mission. This tended to excite a
missionary spirit among the people, and everywhere Between-the-logs was
hailed as a monument of divine mercy and grace, and as a powerful advocate
for the cause of Christianity; and he, together with those who accompanied
him, left a most favorable impression behind them of the good effects of the
gospel on the savage mind and heart.
“It was very evident to all who beheld him that he could not long continue
an inhabitant of this world. Already the consumption was making fearful
inroads upon his constitution, and his continual labors in the gospel
contributed to hasten its progress to its fatal termination. Very soon after
his return to his nation he was confined to his bed. Being asked respecting
the foundation of his hope, he replied, ‘It is in the mercy of God in
Christ.’ ‘I asked him,’ says Mr. Gilruth, who was at this time the
missionary, ‘of his evidence;’ he said, ‘It is the comfort of the Spirit.’
‘I asked him if he was afraid to die;’ he said, ‘I am not.’ Are you resigned
to go?’ He cried, ‘I have felt some desires of the world, but they are all
gone, and I now feel willing to die or live, as God sees best.’ The day
before he died he was visited by Mr. Finley, to whom he expressed his
unshaken confidence in God, and a firm hope, through Jesus Christ, of
eternal life. He finally died in peace, leaving his nation to mourn the loss
of a chief and a minister of Jesus Christ to whom they felt themselves much
indebted for his many exertions both for their temporal and spiritual
prosperity.”
Some new settlements in Upper Canada, which had not hitherto been supplied
with the word of life, were this year visited by the Rev. George Poole, as a
missionary; these formed the Richmond mission; and Mr. Poole succeeded in
procuring twelve preaching places, and two hundred Church members were
returned on the Minutes for the next year.
The work of God in the older circuits and stations was this year very
generally in a prosperous state. Among other places which had been visited
with the reviving influences of God’s Spirit, the city of New York shared in
a considerable degree. Last year a new church had been erected in Willett
Street, which was dedicated to the service of Almighty God on May the 7th by
Bishop McKendree, and was now well filled with attentive hearers. The
congregation in this place had been raised chiefly by the labors of local
preachers, assisted occasionally by the preachers stationed in New York, who
held their meetings in a private room, then in a school-room, when in 1819
they occupied a mission-house in Broome Street, which had been built by the
mission board of the Presbyterian Church, for the purpose of instructing
profligate females; but this plan not succeeding according to the benevolent
design of its patrons, the house was rented to our trustees, and the
appointment was taken into the regular plan, and supplied by the stationed
preachers.
God honored this place by giving sanction to the labors of his servants; and
in 1823 a gracious work commenced, which had continued with more or less
success until the time of which we now speak. Since the new house had been
occupied the work of formation had much increased, so that about one hundred
and twenty bad been added to the church from the month of June to February.
Gracious seasons of refreshing were also blessing the other churches of the
city during the year, so that about three hundred and sixty were added to
the Church, including white and colored.
It seems that very considerable accessions had been made to the church in
the city of New Haven during the years of 1826 and 1827, under the labors of
the Rev. Heman Bangs; and as this is a very important position in the state
of Connecticut, perhaps a short narrative of the work in this place may not
be unacceptable to the reader. New Haven, indeed, may be considered the
Athens of this part of New England, being delightfully situated at the head
of a convenient harbor, on a sandy plain, just at the termination of those
high bluffs called “East and West Rocks,” which rise to the height of about
four hundred feet, from the summit of which the admirer of natural scenery,
beautified by the works of art, may have an extensive and charming view of
the surrounding country, the city, the harbor, and the neighboring villages.
Here, amidst artificial groves, which render New Haven one of the most rural
and pleasant cities on the continent, Yale College rears its stately
buildings, together with churches and other public as well as private
edifices.
We have already seen that the Rev. Jesse Lee, as early as 1789, visited this
place; but the first class was formed by the Rev. Daniel Ostrander, who
entered the traveling ministry in 1793, and has continued from that time to
this in the itinerant field. This was in the year 1795; and William Thacher
and Pember Jocelyn were among the first who joined the Methodist Episcopal
Church in New Haven; the former joined the traveling connection in 1797, and
has continued a faithful laborer to this day; and the latter became a local
preacher, and continued, amidst much opposition, in the early days of
Methodism, faithful until death. The first heralds of the cross who visited
New Haven found a resting-place in the house of Mr. Gilbert, who, thou dead,
yet speaketh in his children and grandchildren, who are following the steps
of their sire in the way to heaven, being members of the same Church of
which he became an early member and supporter.
But though Methodism had this early beginning in New Haven, the number of
its disciples was few, and they remained in a feeble state until they were
detached from the circuit and organized as a separate station in 1813, and
even for some years after their increase was but small. In the succeeding
year the Rev. Gad Smith, a young preacher of good talents, remarkable for
the purity of his mind, great simplicity of intention, and fidelity in his
work, was stationed in New Haven, and he brought the members into gospel
order, built them up in love, and laid a foundation for their future
prosperity. Such a laborer, indeed, is rarely found so prudent, so entirely
devoted to his work, and so indefatigable in his endeavors to do good to
others. But, notwithstanding his pious labors and prudent conduct, the
society did not rise into much strength until they succeeded, in 1821 and
1822, by the laudable exertions of the Rev. William Thacher, in building
them a commodious house of worship, which was completed and dedicated to God
in the spring of 1822, near the termination of Mr. Thacher’s labors. During
the three years, namely, from 1819 to 1822, the society had increased from
thirty-six whites and thirty-five colored to two hundred whites and five
colored; [23] and they had steadily persevered, enlarging their borders and
extending their influence, until this year they numbered two hundred and
sixteen whites and two colored. They had been blessed with several powerful
revivals, and a considerable accession of members, but the constant
emigration to the west bad prevented a proportionate increase to their
membership.
Revivals of religion were quite prevalent this year in various places; but
as I have heretofore so fully narrated the progress of the work,
particularly its commencement in any given place, it is judged inexpedient
to enter into further details in this place. The results may be seen by a
reference to the general increase.
An academy had been commenced at Readfield, under the patronage of the Maine
conference, with which manual labor was connected, embracing agricultural
and mechanical arts. A benevolent individual consecrated a portion of his
wealth, ten thousand dollars, toward the founding of this institution, and
it received the sanction of the state by an act of incorporation, under the
title of “The Maine Wesleyan Seminary.” Here by means of manual labor, the
physical as well as mental and moral powers of the student are trained to
industry, and thus that sickly constitution, so often the effect of severe
study in youth, is prevented, and the “piercing wit and active limb” become
mutual aids to each other. In addition to a thorough English education, a
regular classical course is pursued, by which the student is fitted to enter
college, or upon the more active duties of life.
Sixty-three had located, seventy-seven returned supernumerary, eighty-seven
superannuated, one had withdrawn, and six had been expelled. The following
had died: — Archibald McElroy, John Walker, James R. Keach, Arthur McClure,
Ellison Taylor, Philip Bruce, James Smith, John Collins, John Creamer, Seth
Crowell, John Shaw, and Freeborn Garrettson.
In writing some of these names, we can hardly avoid the reflection, how
fast, one after another, the aged veterans of Methodism, who saw it in its
first glory, and had contributed so much, by their labors and sacrifices, to
lay the foundation for its future prosperity, were removed from the earthly
to the heavenly tabernacle. Had I the time, how I should delight to linger
along their path, mark their progress, often amidst storms of persecution,
tears of sorrow, mingled indeed with shouts of triumph, while they held up
the banner of the cross to the listening multitudes who hung on their lips
for instruction! Those, indeed, were the chivalrous days of Methodism, when
Bruce and Garrettson, often side by side, and then again in separate and
distant fields of action, were fighting the battles of their Lord, almost
single-handed, and crying, with a loud and distinct voice, to sinners to
repent and give glory to God. Such were the men, and such their work, that
their names will be transmitted to posterity, surrounded with that halo of
glory which can be won only by those who have devoted themselves to so noble
a work with such a disinterested zeal as shall put to silence that caviling
criticism which would transmute a human infirmity into a moral delinquency,
and bury real excellence beneath the rubbish of those imperfections which
are inseparable from human beings. For such cavilings we have no fellowship.
But for the stern and uncompromising virtues which adorned and fortified the
souls of those devoted men of God, several of whose names, accompanied with
sketches of their labors and characters, have already been recorded, who
first stood on the walls of our Zion, a veneration is felt which it is
difficult either to repress or express. Who does not feel the kindlings of
gratitude to God for raising up such men, qualifying them for their work,
directing and sustaining them in its performance, and then taking them to
their final reward?
We trace Philip Bruce back to the persecuted Huguenots, whose ancestors fled
to this country to avoid the fury of Louis XIV and his bigoted counselors,
who drove those devoted men from the kingdom merely because they would not
bow the knee to a wafer god, and acknowledge the pope as the infallible head
of the church. His ancestors settled in North Carolina, where Philip was
born, [24] and in early life, by the assiduity of a pious mother, he was
taught the fear of God, experienced a change of heart, and, with her,
connected himself with the Methodist societies. In 1781, three years before
the organization of our Church, he entered the itinerant field of gospel
labor, in which he continued faithful until the day of his death. For
forty-five years did he stand as a sentinel the walls of our Zion, giving a
faithful warning, to all who came within the sound of his voice, of the
dangers of a life of sin, and encouraging those who were attempting to “flee
the wrath to come,” to seek for shelter under the wing of God’s mercy.
During the whole of this time, some periods of which were seasons of no
little peril and suffering, Philip Bruce kept his eye fixed steadily upon
the “mark of the prize of his high calling,” nor deviated from the
straightforward path, until he happily reached the goal for which he run. He
traveled extensively on various circuits, presided over several districts,
and was sometimes spoken of as a suitable person to fill the office of a
superintendent; and wherever he traveled, or whatever station he filled, he
won the confidence of his brethren by the honest purpose of his heart, the
blamelessness of his life, and by the ability and zeal with which he
discharged his high and holy duties.
He was not naturally fluent as a speaker. Considered, therefore, simply as a
pulpit orator, he had many defects, often hesitating, as though he hardly
knew how to give utterance to his thoughts. Yet the evident sincerity of his
heart, manifested by the purity of his life, his knowledge of the sacred
Scriptures his sound understanding, and prudence of conduct, gave weight to
his words, and commanded attention and respect.
If I were to select any traits of character, by which to distinguish him
among others, I should say they were meekness and diffidence. These seemed
to shine through all his actions, to sit prominently on his countenance, and
to dictate and guide him in all he said and did. He thus imbibed the sacred
lesson taught by his Lord and Master, “Learn of me, for I am meek and lowly
of heart.”
In his public addresses he was wont to interrupt the regular chain of
discourse by putting up a fervent ejaculation to God for divine aid, and for
a blessing upon his labors — a practice which was very common among the
older Methodist preachers, arising, no doubt, from a feeling sense of their
dependence on God for help.
The late Dr. William Phoebus, speaking of Philip Bruce, remarked, that once,
while hearing him preach, he began to hesitate, as if at a loss what to say
next, and then broke forth in prayer, and finally said to the people, “I beg
of you to pray for me, for you know that I cannot preach unless assisted
from above.” This broke him loose from his embarrassment, and he went on
with his discourse, to the astonishment of all present. At other times there
was an air of pleasantness — not trifling — arising, apparently, from the
buoyancy of his spirits, which made him extremely agreeable to those
intimately acquainted with him, but which sometimes presented him
unfavorably to others. With him, however, all was sincerity, aiming
constantly to benefit his fellow-men by the best means he could select.
In 1817, with much reluctance, as though unwilling to acknowledge himself
outdone by any, he took a superannuated relation, and removed soon after to
Elk river, in the state of Tennessee, and spent the remainder of his days
there with his aged mother and his brethren. Ascertaining that it was his
intention to move to that part of the country, his brethren in the Virginia
conference, many of whom had been raised under his fostering care,
affectionately and earnestly requested him to remain among them, which,
however, he respectfully declined. And nothing can more strikingly show the
strength of their affection for him, and evince the high estimation in which
he was held, than the fact, that not long before his death the Virginia
conference sent him an invitation to pay them a friendly visit, that they
might once more mingle their prayers and praise together. This also he
declined in the following words: —
“Many affectionate ties bind me to the Virginia conference. Your expressions
of good-will have awakened the tenderest friendships of my soul; but it is
very probable that I shall never see you again; for though in my zeal I
sometimes try to preach, my preaching is like old Priam’s dart — thrown by
an arm enfeebled with age. Indeed, my work is well nigh done, and I am
waiting in glorious expectation for my change to come; for I have not
labored and suffered for naught, nor followed a cunningly devised fable.”
Not long after, his expectation, in regard to his departure to another
world, was realized. On the 10th of May, 1826, at the house of his brother,
Mr. Joel Bruce, who lived in the county of Giles, Tennessee, this tried
veteran of Christ died in the triumph of faith, surrounded by his friends,
sealing by his dying testimony the truth and power of that religion which he
had recommended to others for forty-five years.
The name of Freeborn Garrettson is familiar to most of my readers. Of the
early days of his ministry, and of the sufferings he endured in the cause of
his Divine Master, as well as his success in winning souls to Christ, an
ample account has been given in the preceding volumes of this History; and
those who wish to see these things in a more full and minute detain, are
referred to his biography, which has been published and extensively
circulated.
He may be said to have been one of the early pioneers of Methodism in this
country, for he joined the itinerant connection in 1775, when only
twenty-three years of age, and was employed for many years in forming new
circuits and districts, in which he was eminently useful. At the time of his
admission into the itinerant ranks, in 1775, the number of preachers was
only 19, and members in the societies 3,145; and at the time of his death,
in 1827, these had increased to 1,642 preachers, and Church members 421,105;
and perhaps no individual preacher contributed more, if indeed as much, to
promote this spread of the work, than the Rev. Freeborn Garrettson. Young,
vigorous, unreservedly devoted to God, and exceedingly zealous for the
salvation of souls, wherever he went he carried the flame of divine love
with him, breathing it out in the most pointed and earnest appeals to the
consciences of sinners, and in the soothing words of promise and
encouragement to mourning penitents. Nor was he less earnest in pressing
believers forward in the path of humble obedience, that they might attain
the heights and depths of redeeming love.
From his entrance upon this work until 1784 he traveled extensively through
the states of North and South Carolina, Virginia, Maryland — his native
state — Delaware, Pennsylvania, and New Jersey; and in all these states he
preached the word with peculiar success, thousands hanging upon his lips
with eager attention, and hundreds also bearing witness to the truths he
delivered by the reformation which was effected in their hearts and lives
through his instrumentality. And though his enemies thought to confine him
in the prisons to which they committed him “for the testimony of Jesus,”
they were disappointed in their expectation by the overruling providence of
God, so that even their wrath “was made to praise him.” In those places
where he so labored and suffered, the name of Freeborn Garrettson was long
remembered by many of the first generation of Methodists, associated with
the grateful recollection that he was their spiritual father; and on his
subsequent visits, when time had wrinkled his brows and they had grown old
in the service of their Lord and Master, the fires of their first love were
enkindled afresh, and they mingled their songs of thanksgiving together for
the “former and the latter rains” of divine grace. How sweet were these
recollections!
He was one of the little veteran band that so nobly withstood the innovators
upon Wesleyan Methodism in 1778 and 1779, when it required all the united
wisdom, prudence, forbearance, and cautious foresight of Asbury and his
associates, who stood by him, to check the froward zeal of those who would
run before they were sent, to lay on hands suddenly, and to administer the
ordinances without proper authority. He stood firm to his purpose, and
assisted in keeping the ship to her moorings, until the Christmas conference
furnished her with suitable rigging, and set her afloat, properly manned and
officered, with well-authenticated certificates of their character and
authority to act as her commanders and conductors.
Garrettson was also among those memorable men to whom Dr. Coke first
unfolded the plan devised by Wesley for the organization of the Methodist
societies in America into a church. At the request of Asbury and Coke, he
“went,” says the latter, “like an arrow,” to call the preachers together in
the city of Baltimore on the 25th of December, 1754, where they matured
those plans and adopted those measures which have proved such a lasting
blessing to the Methodist community in this country. In the midst of this
assembly, which, though few in numbers, was composed of some of the choicest
spirits of the age, stood Garrettson, young, ardent, full of zeal for God,
and giving his counsel in favor of the system of rules, orders, and
ordinances submitted to them by Coke, under the sanction of Wesley. With
Asbury, Dickens, Reed, Gill, Pedicord, Ware, Tunnell, Phoebus, and others,
of precious memory, fathers in our Israel, he commingled his prayers and
counsels, and thus contributed to lay, deep and wide, the foundation of that
spiritual edifice which, by the blessing of God on their labors, even he
lived to see neared in beauty and glory, and under whose roof many a
wanderer has sought shelter and rest.
He was also the first Methodist preacher in this country who went on a
foreign mission. Having received the order of an elder at the Christmas
conference, and being solicited by Dr. Coke to embark on a mission to Nova
Scotia, he cheerfully relinquished home and kindred, and went to that
distant province of the British empire to carry the glad tidings of
salvation to the lost. Here, amid summer’s heat and winter’s cold, and
sometimes hunger and thirst, be continued about two years, traveling
extensively, preaching the word with diligence, and rejoicing over penitent
sinners who were returning to God; and such was their affection and respect
for his character, that, had they won his consent, they would most gladly
have retained him as their permanent superintendent, and that, too, under
the sanction of both Wesley and Coke.
But his Lord had other work for him to do. Not long after his return from
Nova Scotia, namely, in 1755, Mr. Garrettson penetrated through the country
north of the city of New York, on both sides the Hudson river, where the
voice of a Methodist preacher was never before heard. Here, in the character
of a presiding elder, he gave direction to the labors of several young
preachers, who spread themselves through the country, north and south,
reaching even to Vermont, proclaiming, in all places where they went, the
unsearchable riches of Christ. By these labors a foundation was laid for
that work of God in those more northern states of the confederacy which has
since spread so gloriously among the people.
But we cannot follow him in all his useful movements, from one year to
another, through the different parts of the country. Suffice it to say here,
that he continued with unabated ardor and diligence in his Master’s work
until the year 1817, when, contrary to his wishes, for he seemed loath to
believe himself unable to perform efficient service, he was returned a
supernumerary. This, however, by no means abridged his labors. Though cut
loose from the regular work, he still pursued the path of usefulness, making
occasional excursions east and west, north and south, exhibiting the same
fervor of spirit, the same breathing after immortality and eternal life, by
which he had ever been characterized.
In 1791 Mr. Garrettson saw fit to exchange the single for a married life,
and his choice fell upon a woman, Miss Catharine Livingston, of Rhinebeck,
N.Y., who was every way fitted, both from education and piety, to assist him
in the grand work in which he had engaged. This also furnished him with
means to preach the gospel without fee or reward, as well as to exhibit the
hospitalities of a liberal mind, and thereby to fulfill the apostolic
precept, “For a bishop” (or elder) “must be given to hospitality.” From the
time of his settlement at Rhinebeck, where he located his family, his house
and heart were open to receive and welcome the messengers of God; and around
his hospitable board have they often, from year to year, mingled their
friendly souls in conversation, prayer, and praise; nor could these guests
depart without carrying with them grateful recollections of the gospel
simplicity, courtesy, and liberality with which they had been entertained.
But the time at last arrived when this man of God, one of the patriarchs of
American Methodism, must resign up his breath to God who gave it. In the
seventy-sixth year of his age, and fifty-second of his ministry, he ended
his days in peace, surrounded by his friends, and consoled by the hope of
everlasting life.
In contemplating the character of Mr. Garrettson, we may behold a cluster of
those excellences which dignify and adorn the man and the minister, and
which qualify him for usefulness in the world. But that which eminently
distinguished him, both in public and private, was the simplicity, or
singleness of heart, with which he deported himself on all occasions. This
sterling virtue kept him at an equal distance from the corrodings of
jealousy and the repinings of suspicion. A single desire to know the good
and the right way, to walk in it himself, and induce others to follow his
example, most evidently characterized his mind, and guided him in all his
proceedings.
This singleness of heart, which had its seat in pure love to God and man,
first led him forth in search of the lost sheep of the house of Israel,
sustained him under his labors and trials, kept him humble in the midst of
his prosperity, and in seasons of popularity among the friends of the cause
in which he was engaged. No one could be long in his company, nor often hear
him preach, without perceiving this honest simplicity of intention shining
out among the other graces of his mind, guiding and actuating the entire man
in all his movements. And this arose from the purity of his heart and the
sanctity of his life. For no man, I presume to say, ever gave more
irrefutable evidence of the holiness of his heart and the blamelessness of
his life, from the time of his entrance on his Christian course; about
fifty-two years of which were spent as a public ambassador of Christ, than
Freeborn Garrettson. What a living and speaking comment this upon the pure
doctrines of Jesus Christ!
His action in the pulpit was not graceful, though it was solemn and
impressive. His sermons were sometimes enlivened by anecdotes of a character
calculated to illustrate the points he was aiming to establish. He was
likewise deficient in systematic arrangement and logical precision. This
deficiency, however, was more than made up by the pointedness of his appeals
to the conscience, the aptness of his illustrations from Scripture, the
manner in which he explained and enforced the depth of Christian experience,
and the holy fervor of spirit with which he delivered himself on all
occasions. Like most other extemporaneous speakers, his mind sometimes
seemed barren, and he failed, apparently for want of words, to express that
on which his understanding appeared to be laboring. At other times his heart
appeared full, his mind luminous, and he would pour forth a stream of gospel
truth which abundantly refreshed the souls of God’s people with the “living
waters.” And although his gesticulations were somewhat awkward, and his
voice at times unmusical, especially when raised to a high key, there was
that in his manner and matter which always rendered his preaching
entertaining and useful; and seldom did the hearer tire under his
administration of the word of life — point, pathos, and variety generally
characterizing all his discourses.
Mr. Garrettson was a great friend to all our institutions, literary and
religious. To the American Bible Society, and to our missionary and tract
societies, he was a liberal contributor and a firm advocate. Nor were the
worn-out preachers, their widows and orphans, forgotten in his benefactions.
When acting in the capacity of a presiding elder, I have known him receive,
and then give away to some poor preacher, his wife, or some dependent widow,
his share of the quarterly allowance, as well as make special efforts among
our more wealthy members and friends to replenish the funds instituted for
these needy and deserving objects.
But he has gone to his reward; and this record is made as a small tribute of
respect to one who is dear in the recollections of many, in whose friendship
the writer had the honor and happiness of sharing, whose example he would
remember to imitate and transmit to others, that they may profit by calling
it to recollection when he who now writes shall mingle his ashes with all
that remains earthly of Garrettson, and his spirit, redeemed and purified by
the blood of the Lamb, shall mingle — O, may it be so! — with his around the
throne of God for ever.
Two of the others who had taken their flight to another world deserve a
passing notice.
James Smith, of the Baltimore conference, when he ended his race, was
comparatively young in the ministry. At the age of forty-three or forty-our,
after having discharged the duties of an itinerant minister for twenty-four
years, he departed in great peace of mind, in the city of Baltimore,
surrounded by his Christian friends and brethren.
He was a man of strong powers of mind, of a warm heart, and a cultivated
intellect. His natural vivacity sometimes gave place to deep gloom, which
almost unfitted him for the duties of his station, and made him a little
burdensome to his friends. These temporary depressions of spirit, however,
were but occasional spots which appeared to obscure the brilliancy of a mind
well stored with useful knowledge, and to oppress a heart generally
overflowing with the. kindliest feelings toward his brethren and friends.
As a minister of Jesus Christ, he was a workman that needed not to be
ashamed. He rose with the dignity of the subject which he attempted to
explain, and sometimes spoke with an eloquence, energy, and pathos, which,
while it delighted the hearer, filled him with adoring gratitude to that God
who had given his servant the power thus to persuade sinners to be
reconciled to God. He was therefore powerful in the pulpit, and strenuous in
his endeavors to advance the cause of Jesus Christ.
In the midst of the discussions which arose on the appointment of presiding
elders, and other collateral subjects, which either directly or indirectly
grew out of that, our brother Smith took a deep interest, being an advocate
of what was considered the popular side of that question. Being young,
ardent, full of zeal for any cause he might espouse, he has been heard
sometimes on the floor of the General Conference in such strains of
impassioned eloquence, that one would think it hardly possible to resist the
force of his arguments and the directness of his appeals. But there was a
particular excellence which mingled itself with all these debates. With
whatever fervor of spirit, warmth of zeal, or power of argument he might
enter the arena of controversy on these subjects, he always concluded with
an expression of his perfect fellowship for those who dissented from him,
and of his unabated attachment to the rules and constitution of the Church
of his choice. I remember to have heard him on one of these occasions, I
think it was in the year 1816, when, after running through the field of
argument and illustration, to sustain his positions, and to prostrate, if
possible, his antagonists, he concluded with these words: — “If any man
consider me his enemy because I differ from him in opinion, I want not that
man for my friend.”
These words, delivered, apparently, with a heart overflowing with feelings
of kindness toward all men, left an impression upon all minds, I should
think, if I may judge others by myself, as favorable to the speaker’s heart
and affections, as did his arguments upon those who were most partial to his
views. I remember well that Bishop McKendree, who was pointedly opposed to
the theory of brother Smith, and who had heard some cutting remarks in the
course of the speech, a few minutes only after this peroration was
pronounced, took the orator in his arms in the most affectionate manner, as
a token, I supposed, of his fellowship and kindly feelings.
It was thought, however, by some of his intimate friends, that these
discussions, which were continued in various forms, from one year to
another, until they terminated at the Conference of 1825, so wore upon the
nervous system of Mr. Smith that it accelerated the disease of which he
died. His sensitive mind and warmth of affection led him to espouse any
cause in which he engaged with the enthusiasm of an able advocate, and his
delicate nerves vibrated under the continual irritation produced by coming
in constant collision with other minds equal to his own, and with other
arguments with which he found it difficult to grapple with success. He
therefore finally sunk under the pressure of those causes, which surrounded
him, and was consumed by the fires which burned within him.
But that same talent which qualified him for a powerful debater enabled him
to shine in the pulpit, and to develop the truths of the gospel with
clearness and precision. If there was any fault in the style of his pulpit
eloquence, it consisted in an apparent effort at originality, and a labor
after a diction somewhat pompous, instead of being entirely natural, plain,
and pointed. This caused an occasional obscurity, painful to the hearer, and
which prevented the full flow of truth from entering the understanding and
the heart.
It could not be otherwise than that a man thus constituted should be amiable
in his manners. Brother Smith, indeed, possessed the social qualities in a
high degree, and was therefore a pleasant and edifying companion, and warm
in his attachments. And nothing would tend so quickly and so effectually to
relieve his soul from the burden of melancholy to which I have alluded as
social intercourse, when some anecdote happily introduced would drive away
the demon of gloom which occasionally hovered over his mind, and restore him
to his wonted cheerfulness and colloquial vivacity.
There were also a candor and frankness in his disposition and communications
which at once allayed all suspicions of his intentions, and threw him into
your arms “as a brother beloved.” No double-meaning phrases, no studied
ambiguity, like the responses of the heathen oracles, which might be
susceptible of an interpretation to suit the occasion, marked and debased
the conversation or conduct of James Smith. When you heard his words you
knew his heart. When you received his declaration you had a pledge of his
sentiments in the sincerity and candor with which he spoke, and therefore
always felt yourself safe in his society, and no less pleased than edified
by his conversation.
It is indeed pleasant to linger along the path of such men, and call to our
recollection those excellences which beautified their character, and made
them so estimable in their day and generation. But we must check the current
of our thoughts, and give place to some others equally entitled to notice,
while we may be allowed to anticipate the day when, unencumbered by those
infirmities “which flesh is heir to,” kindred spirits shall mingle their
songs together around the throne of God and the Lamb.
Seth Crowell was another who died in the meridian of life, and left behind
him memorials of his fidelity in the cause of God. He entered the traveling
ministry in 1801, and finished his course in the twenty-fifth year of his
public labors.
In the early days of his ministry he volunteered his services for Upper
Canada, where he exhibited those talents for preaching, and that ardency of
zeal, which much endeared him to the people in that province; and he left
behind him many witnesses, converted under his preaching, of the power and
skill with which he wielded “the sword of the Spirit.” In 1806 and 1807 he
was stationed in the city of New York, under the charge of the Rev. Aaron
Hunt. Here a revival of religion commenced, such, I believe, as had never
before been seen or felt in that city, and brother Crowell was one of the
most active instruments by which it was promoted. It was during this
powerful revival that the practice of inviting penitent sinners to come to
the altar for prayers was first introduced. The honor of doing this, if I am
rightly informed, belongs to brother A. Hunt, who resorted to it to prevent
the confusion arising from praying for them in different parts of the church
at the same time.
In the midst of the shakings and tremblings among the congregations during
this great work, Seth Crowell was eminently useful, preaching with the “Holy
Ghost sent down from heaven,” beseeching sinners to be reconciled to God,
and accompanying all his efforts with mighty prayer and faith.
But his great exertions and his abstemious manner of living soon made
inroads upon his physical constitution, and this produced often a depression
of spirits which rendered him sometimes quite unhappy. In consequence of
these things he was obliged at times to remit his regular preaching, and
seek to recruit his exhausted strength in a more retired sphere of labor.
When, however, in the vigor of his strength, the warmth of his affections
and his longing desires for the salvation of souls led him forth with great
zeal, both in and out of the pulpit, and he sometimes preached with a power
and eloquence which overwhelmed his congregations “with speechless awe and
silent love.” Nor was it mere declamation. His sermons were sometimes deeply
argumentative, and his positions supported by Scripture texts so appositely,
that it amounted to a moral demonstration of their truth; and not
infrequently sinners would be constrained to cry aloud for mercy while he
was making his searching appeals to their consciences.
His preaching was frequently of a controversial character. Against the
peculiarities of Calvinism and Unversalism he bore a strong and pointed
testimony, delighting to exhibit the universal love of God to man on the one
hand, and the great danger of abusing it on the other, by obstinately
refusing to comply with the conditions of the gospel And his sermons on
these occasions were sometimes delivered with great point and power, and
could not do otherwise than offend those who tenaciously held the sentiments
which he opposed. That the indulgence of this spirit of controversy had an
unfavorable bearing some times upon the tranquillity of his mind I think was
evident; and hence he affords an example of the danger to be apprehended
from carrying on a theological warfare on doctrinal points, lest it contract
the heart, and degenerate into a querulous disposition respecting points of
more minor importance than those which first awakened the Spirit of
discussion.
This, together with the many bodily infirmities which brother Crowell
suffered toward the close of his life, no doubt, at times, interrupted that
sweet flow of brotherly affection which binds the hearts of brethren
together in the bundle of life, and leads to that reciprocity of those
kindlier feelings which render social intercourse so agreeable and edifying.
He has, however, gone to his rest. He lingered for several months under a
slowly wasting disease, during which patience and resignation were
exemplified in an eminent degree, and his soul was buoyed up with the
blissful prospect of entering into life eternal. He left behind him many
warm and admiring friends who had been profited by his ministry. If he had
enemies he forgave them; nor could they suffer their disaffection to follow
him beyond the tomb. The grace of God in Christ at last gave him a victory
over the sting of death, and transmitted his soul to the regions of the
just. And whatever infirmities may have occasionally eclipsed the glory of
his character, human sympathy ceases to weep over them in view of the many
excellences which beautified his mind, inspired as they were by that grace
which carried him through the storms of life safely to the harbor of eternal
rest. Nor will this record be misinterpreted by those who were acquainted
with the intimate relation sometimes subsisting between the writer and his
deceased friend; while to others it is enough to say, that death not only
dissolved all earthly ties, but was also a period of cementing that union of
spirit which, it is humbly hoped, will be more fully consummated in the
kingdom of glory and of God.
Numbers in the Church: Whites This Year: 327,932; Last Year: 309,550;
Increase: 18,382 — Colored This Year: 54,065; Last Year: 51,334; Increase:
2,731 — Total This Year: 381,997; Last Year: 360,884 — Increase: 21,113 —
Preachers This Year: 1,576; Last Year: 1,406; Increase: 170.
Among the colored members above enumerated are included five hundred and
twenty-three Indians, all in Upper Canada except one; but there were many
more converted Indians than are here reported. It seems that at this time
the conferences were not in the habit generally of returning the number of
Indian converts separately in the Minutes; and as the reports of the
Missionary Society were all consumed in the disastrous fire of the Book
Concern in 1836, it is not now possible to ascertain their exact number at
that time.
_________________________________________________________________
[20] In the reception of Mr. Summerfield the New York conference recognized
the principle, that the regulations of Methodism in one part of the world
are to be respected in every other part. According to a rule of the English
and Irish conferences, a preacher remains on trial four years before he is
admitted into full connection; but in the United States his probation ends
with two years, when he is eligible to be admitted and ordained a deacon.
Mr. Summerfield had traveled three years on trial in the Irish conference,
and of course had but one year more to complete his probation; he was
accordingly received by the New York conference as having but one year more
to serve as a preacher on trial. Hence in 1822 he was admitted into full
connection and ordained a deacon, according to the usages of our Church. And
in 1824, having served two years as a deacon with fidelity and success, he
was elected and ordained an elder.
[21] See Methodist Magazine for 1828, p.349.
[22] So it is stated in the published account of his life; but it is
believed he must have been born somewhat earlier.
[23] The reason of this decrease of colored members is, that that they had
joined the secession which has been before noticed.
[24] It is much regretted that the day and year of his birth, and his age at
the time of his death, are not given in his memoir.
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CHAPTER 9
The General Conference of 1828
This conference convened in the city of Pittsburgh, May 1, 1828. Five
bishops, namely, McKendree, George, Roberts, Soule, and Hedding, were
present, and the conference was opened by Bishop McKendree, with reading the
Scriptures, singing, and prayer, after which Dr. Ruter, book agent at
Cincinnati, was elected secretary.
The following is a list of the delegates who composed this conference: —
New York Conference: [25] Heman Bangs, Nathan Bangs, Thomas Burch, Laban
Clark, John Emory, Buel Goodsell, Samuel Luckey, Stephen Martindale, Daniel
Ostrander, Lewis Pease, Phineas Rice, Marvin Richardson, Peter P. Sandford,
Arnold Scholefield, Tobias Spicer, Henry Stead, John B. Stratten, James
Youngs.
New England Conference: John Adams, Lewis Bates, Isaac Bonny, Daniel
Dorchester, Daniel Fillmore, Wilbur Fisk, John Hardy, Benjamin Hoyt, Edward
Hyde, John Lindsey, John Lord, Joseph Merrill, Timothy Merritt, George
Pickering, Thomas Pierce, Jacob Sanborn, Joseph White.
Maine Conference: David Kilbourn, Stephen Lovell, Heman Nickerson, Elisha
Streeter, Eleazar Wells, Ephraim Wiley.
Genesee Conference: Horace Agard, Israel Chamberlain, John Dempster, Isaac
Grant, Loring Grant, James Hall, George Harmon, Jonathan Huestis, Josiah
Keyes, Gideon Lanning, Ralph Lanning, Seth Mattison, Edmond O’Fling,
Zechariah Paddock, Robert Parker, George Peck, Morgan Sherman, Manley
Tooker.
Canada Conference: Samuel Belton, Wyatt Chamberlain, John Ryerson, William
Ryerson, William Slater.
Pittsburgh Conference: Henry B. Bascom, Charles Elliott, Thornton Fleming,
Henry Furlong, William Lambdin, Daniel Limerick, James Moore, David Sharp,
Asa Shinn, William Stevens.
Ohio Conference: Russel Bigelow, John Brown, John Collins, Moses Crume,
James B. Finley, Greenbury R. Jones, James Quinn, Leroy Swormstedt, John F.
Wright, David Young, Jacob Young.
Missouri Conference: Jesse Haile, Andrew Monroe.
Illinois Conference: James Armstrong, Peter Cartwright, John Dew, Charles
Holliday, John Strange, Samuel H. Thompson.
Kentucky Conference: William Adams, Peter Akers, Benjamin T. Crouch, George
C. Light, Marcus Lindsey, Henry McDaniel, George W. McNelly, Thomas A.
Morris, Jonathan Stamper, Richard Tidings, John Tivis.
Holston Conference: James Cumming, William S. Manson, Samuel Patton, William
Patton, Elbert F. Sevier, Thomas Stringfield, Thomas Wilkerson.
Tennessee Conference: Joshua Butcher, James Gwin, John Holland, James
McFerrin, William McMahon, Francis A. Owen, Robert Paine, Ashley B. Roszell,
Finch P. Scruggs.
Mississippi Conference: John C. Burruss, Benjamin M. Drake, Thomas Griffin,
Robert L. Kennon, Barnabas Pipkin, William Winans
South Carolina Conference: Robert Adams, James O. Andrew, William Arnold,
Henry Bass, William Capers, Samuel Dunwody, Andrew Hamill, George Hill,
Samuel K. Hodges, William M. Kennedy, Malcom McPherson, Lovick Pierce,
Elijah Sinclair.
Virginia Conference: Moses Brock, Joseph Carson, Thomas Crowder, Peter Doub,
John Early, Daniel Hall, Henry Holmes, Caleb Leach, Hezekiah G. Leigh, Lewis
Skidmore.
Baltimore Conference: John Davis, Christopher Frye, Joseph Frye, Job Guest,
James M. Hanson, Andrew Hemphill, Marmaduke Pierce, Nelson Reed, Stephen G.
Roszel, Henry Smith, Beverly Waugh, Joshua Wells.
Philadelphia Conference: Walter Burrows, Ezekiel Cooper, David Daily,
Manning Force, Solomon Higgins, William Leonard, Joseph Lybrand, Lawrence
McCombs, Thomas Neal, Charles Pittman, John Potts, James Smith, John Smith,
Lot Warfield, George Woolley.
After the organization of the conference the following address was received
from the bishops, and referred to appropriate committees: —
“Dear Brethren: — It is our bounden duty to join in devout and grateful
acknowledgments to the Father of mercies, whose gracious providence has
preserved us in all our ways, and especially through the toils and dangers
which have attended our journey from different and distant parts of the
United States to this place. And while we acknowledge with gratitude the
past interpositions of divine agency, let us unite in humble and fervent
prayer for the influence of the Holy Spirit to guide us in all our
deliberations, and to preserve us and the whole Church in the unity of the
Spirit and in the bonds of peace.
“During the last four years it has pleased the great Head of the church to
continue his heavenly benediction on our Zion. The work has been greatly
extended; many new circuits and districts have been formed in different
parts of our vast field of labor; but yet there is room, and pressing calls
for much greater enlargement are constantly made.
“The great and extensive revivals of religion which we have experienced the
last three years through almost every part of the work, furnish additional
proof that God’s design in raising up the preachers called Methodists, in
America, was to reform the continent, and ’spread Scripture holiness over
these lands.’ These revivals have been the nurseries of the Church and of
the ministry.
“Perhaps it deserves to be regarded as an extraordinary interposition of the
divine mercy in behalf of the Church, that the year ending with this date
has been peculiarly distinguished by the abundant outpourings of the Holy
Spirit, and the increase both in the ministry and membership.
“While we are fully persuaded that, under God, our itinerant system has been
the most effectual means of carrying on this great and blessed work, we
recommend it to you to guard against whatever measures may have a tendency
to weaken the energies of this system, or to locality in any department of
the traveling ministry.
“Our missionary work has been greatly increased since the last session of
the General Conference. Many parts of our extensive frontiers and newly
acquired territories have received the gospel of salvation by the labors of
missionaries. The importance and necessity of maintaining this efficient
missionary system are sufficiently demonstrated by the blessed effects which
it has produced. vast regions of country, almost entirely destitute of the
gospel ministry, have by this means, and at a small expense from the
missionary funds, been formed into circuits, and embraced in our regular
work.
“Missions have been established in several Indian nations, most of which
have succeeded beyond our highest expectations. And although, in some cases,
we have had much to discourage us, and many difficulties to encounter and
overcome in the prosecution of this work, we consider it of indispensable
obligation to continue our efforts with increasing interest, for the
salvation of this forlorn and afflicted people.
“Our attention has been called to South America, and to the American colony
and surrounding nations in Africa. But hitherto we have not been able to
send missionaries to either place.
“We invite the attention of the General Conference to this important
subject. And while we cannot but regard the Missionary Society of the
Methodist Episcopal Church as a very efficient auxiliary to our itinerant
system, and happily calculated to diffuse the blessings of the gospel among
the poor and destitute, we recommend it as a subject of inquiry whether it
be necessary to adopt any further measures to render this important
institution more extensive and harmonious in its membership, and more
abundant and permanent in its resources; and if any, what measures will be
best calculated to promote these desirable ends.
“Since the last session of this body, the ‘Sunday School Union and Tract
Societies of the Methodist Episcopal Church have assumed an important and
interesting character, and appear to promise great and lasting benefits to
the community in general, and to the rising generation in particular. Your
wisdom will dictate wherein it is necessary to give any additional direction
and support to these benevolent and growing institutions.
“As the right of all the members of the Methodist Episcopal Church to trial
and appeal, as prescribed in the form of Discipline, is sacredly secured by
the acts of the General Conference of 1808, it may not be improper to
institute an inquiry, at the present session, whether any rule in the
Discipline may be construed or applied so as to militate against suck acts;
and if so, remedy the evil.
“We invite your attention to a careful examination of the administration of
the government, to see if it has been in accordance with the strictness and
purity of our system.
“Through a combination of circumstances, we have failed to comply with the
instructions of the last General Conference relative to the appointment of a
delegate to the British conference. We deeply regret this failure. And it
would be far more afflictive were we not assured that it has not been
occasioned, in the least degree, by any want of affection and respect for
our British brethren, or any indisposition to continue that medium of
intercourse with them. We therefore recommend it to you to supply our lack
of service by appointing, in such a manner as you shall judge proper, a
representative and messenger to visit the British conference at its next
session.
“May the God of peace be with you, and with the Church of our Lord Jesus
Christ committed to your care.
“Yours with affection and esteem in the bonds of the gospel.”
There were several important matters which came up for adjudication before
this conference, affecting both the doctrines and government of the Church,
as well as the character of some individuals. The first — that which
affected the doctrines of the Church — was presented in an appeal, by the
Rev. Joshua Randell, from a decision of the New England conference, by which
he had been expelled for holding and propagating doctrines inconsistent with
our acknowledged standards
1. In denying that the transgressions of the law, to which we are
personally responsible, have had any atonement made for them by Christ.
2. Maintaining that the infinite claims of justice upon the transgressor of
the divine law may, upon the condition of the mere acts of the
transgressor himself, be relinquished and given up, and the transgressor
pardoned without an atonement.”
On these two specifications, both of which the defendant acknowledged that
he held, the New England conference had first suspended him, and given him
one year to reflect, and, if convinced of his error, to retract; and then,
on finding that, at the end of the year, he persisted in his belief in these
two propositions, and had endeavored to sustain them, both from the pulpit
and the press, they had expelled him from the Church. From this solemn
decision he had appealed to this General Conference, where he appeared in
his own defense, and was allowed to vindicate his views to his entire
satisfaction, it being stated in the journal of the General Conference that
“he considered the case as having been fairly represented, and that he had
nothing in particular to add.”
The respondent to Mr. Randell, on behalf of the New England conference, was
the Rev. Wilbur Fisk, whose able argument carried a full conviction to the
judgments of all, with one solitary exception, that the above propositions
contained doctrines adverse to the doctrines of the Methodist Episcopal
Church, and that the proceedings of the New England conference on the case
had been legal and orderly. After a full, and, as was acknowledged by the
defendant himself, an impartial examination and hearing of the case, the
decree of the New England conference was affirmed by a vote of one hundred
and sixty-four out of one hundred and sixty-five who were present and voted
on the question, two members, at their own request, being excused from
voting either way.
It appears that Bishop Hedding had been misrepresented in a paper published
by the Reformers, called “Mutual Rights.” [26] This arose out of an address
which he delivered to the Pittsburgh conference, in Washington, Pa., August
22d, 1826, on the duty of its members in reference to the discussions with
which some portions of the Church were then much agitated on the subject of
a church reform, then in contemplation by a number of individuals. This
address, which gave offense to those who were in favor of the proposed
measures of the “Reformers,” so called, had been reported by one of the
members of said conference, in the “Mutual Rights,” and sentiments imputed
to Bishop Hedding which he disavowed, as injurious to his character. He had
accordingly written to the “Mutual Rights,” contradicting the slanderous
misrepresentation, and demanding reparation. This not being satisfactorily
done by the offending brother, the bishop felt it to be his duty to present
the subject to this General Conference, and to request that it might be
investigated; and hence the whole affair was referred to the committee on
the episcopacy, before whom the bishop, the writer of the offensive article,
and the delegates of the Pittsburgh conference appeared; and after a full
examination of the entire subject, they came to the following conclusion:
That, after an interview with the person who wrote the article in the
“Mutual Rights,” and the delegates of the Pittsburgh conference, in whose
presence the bishop had delivered the address respecting which the offensive
article had been written, and hearing all that could be said by the parties
concerned, it was believed that the writer had injuriously misrepresented
Bishop Hedding in what he had published. This the writer himself; after
hearing the explanations of the bishop, frankly acknowledged, and acquiesced
in the decision of the committee respecting its injustice, and the propriety
of making reparation by publishing the report of the committee, which report
concludes in these words: — “That the address of Bishop Hedding, as
recollected by himself and the delegates of the Pittsburgh annual
conference, not only was not deserving of censure, but such as the
circumstances of the case rendered it his official duty to deliver.”
As an act of justice to Bishop Hedding, the entire report, as adopted by the
conference, was published in the Christian Advocate and Journal, and may be
seen in that paper for May 30, 1828.
Another subject of a more general character, and of no little importance,
came up for consideration before this conference. We have already seen that
the Canada brethren had manifested much dissatisfaction on account of the
relation which they sustained to us, and the desire they had manifested at
times to become independent. This desire, however, did not arise out of any
dissatisfaction with the conduct of the brethren in the United States toward
them, but chiefly from the opposition evinced by statesmen in Upper Canada
to their being subject to the control of a foreign ecclesiastical head, over
which the civil authorities of Canada could exercise no jurisdiction; and as
most of the preachers in Canada were formerly from the United States, and
all of them subject to an ecclesiastical jurisdiction in another nation, it
was contended by the Canadian authorities that they had no sufficient
guarantee for their allegiance to the crown of Great Britain, and to the
civil regulations of Canada; and hence the Methodist ministers in Canada had
suffered civil disabilities, and had not been allowed to celebrate the rites
of matrimony, not even for their own members.
These arguments, and others of a similar character, had induced the Canada
conference, which assembled in Hallowell, in 1824, when Bishops George and
Hedding were both with them, to memorialize the several annual conferences
in the United States on the subject of establishing an independent church in
Upper Canada, requesting them to recommend the measure to this General
Conference. Accordingly, the subject came up at this time by a memorial from
the Canada conference, which was presented by its delegates, and referred to
a committee.
The deliberations of the conference resulted in the adoption of the
following preamble and report: —
“Whereas the Canada annual conference, situated in the province of Upper
Canada, under a foreign government, have, in their memorial, presented to
this conference the disabilities under which they labor, in consequence of
their union with a foreign ecclesiastical government, and setting forth
their desire to be set off as a separate church establishment: and whereas
this General Conference disclaim all right to exercise ecclesiastical
jurisdiction under such circumstances, except by mutual agreement: —
1. Resolved, therefore, by the delegates of the annual conferences in
General Conference assembled, that the compact existing between the
Canada annual conference and the Methodist Episcopal Church in the
United States be, and hereby is, dissolved by mutual consent.
2. That our superintendents or superintendent be, and hereby are,
respectfully advised and requested to ordain such person as may be
elected by the Canada conference a superintendent for the Canada
connection.
3. That we do hereby recommend to our brethren in Canada to adopt the form
of government of the Methodist Episcopal Church in the United States,
with such modifications as their particular relations shall render
necessary.
4. That we do hereby express to our Canada brethren our sincere desire that
the most friendly feeling may exist between them and the connection of
the Methodist Episcopal Church in the United States.
5. That the claims of the Canada conference on our Book Concern and
chartered fund, and any other claims they may suppose they justly have,
shall be left open for the negotiation and adjustment between the two
connections.”
It was afterward resolved that the managers of our Missionary Society should
he allowed to appropriate the sum of seven hundred dollars annually for the
support of the Indian missions in Upper Canada.
There is an important principle involved in the above agreement to dissolve
the connection which had so long subsisted between the Methodists in the
United States and Upper Canada, which it seems expedient to explain. When
the subject first came up for consideration it was contended, and the
committee to whom it was first referred so reported, which report was
approved of by a vote of the General Conference, that we had no
constitutional right to set off the brethren in Upper Canada as an
independent body, because the terms of the compact by which we existed as a
General Conference made it obligatory on us, as a delegated body, to
preserve the union entire, and not to break up the Church into separate
fragments. Hence, to grant the prayer of the memorialists, by a solemn act
of legislation, would be giving sanction to a principle, and setting a
precedent for future General Conferences, of a dangerous character — of such
a character as might tend ultimately to the dissolution of the
ecclesiastical body, which would be, in fact and form, contravening the very
object for which we were constituted a delegated conference, this object
being a preservation, and not a destruction or dissolution of the union.
These arguments appeared so forcible to the first committee, and to the
conference, that the idea of granting them a separate organization on the
principle of abstract and independent legislation was abandoned as
altogether indefensible, being contrary to the constitutional compact.
But still feeling a desire to grant, in some way, that which the Canada
brethren so earnestly requested, and for which they pleaded with much zeal,
and even with most pathetic appeals to our sympathies, it was suggested by a
very intelligent member of the General Conference, the late Bishop Emory,
that the preachers who went to Canada from the United States went in the
first instance as missionaries, and that ever afterward, whenever additional
help was needed, Bishop Asbury and his successors asked for volunteers, not
claiming the right to send them, in the same authoritative manner in which
they were sent to the different parts of the United States and territories;
hence it followed that the compact between us and our brethren in Canada was
altogether of a voluntary character — we had offered them our services, and
they had accepted them and therefore, as the time had arrived when they were
no longer willing to receive or accept of our labors and superintendence,
they had a perfect right to request us to withdraw our services, and we the
same right to withhold them.
This presented the subject in a new and very clear light, and it seemed
perfectly compatible with our powers as a delegated conference, and their
privileges as a part of the same body, thus connected by a voluntary and
conditional compact, either expressed or implied, to dissolve the connection
subsisting between us, without any dereliction of duty or forfeiture of
privilege on either part. It was on this principle alone that the above
agreement was based.
It will be perceived, therefore, that this mutual agreement to dissolve the
connection heretofore subsisting between the Methodist Episcopal Church in
the United States and the Canada conference cannot, with justice, be pleaded
for setting off any one conference or any number of annual conferences in
the United States, as their relations to each other and to the General
Conference are quite dissimilar to that which bound the Canada conference to
us. The conferences in the United States are all bound together by one
sacred compact, and the severing any one from the main body would partake of
the same suicidal character as to sever a sound limb from the body. The
General Conference has no right, no authority, thus “to scatter, tear, and
slay” the body which they are solemnly bound to keep together, to nourish,
to protect, and to preserve in one harmonious whole. If an annual conference
declare itself independent, out of the pale of the Methodist Episcopal
Church, it is its own act exclusively, and therefore the responsibility
rests upon itself alone, for which the General Conference cannot be held
accountable, because it was not a participant in the separation. I do not
say that the General Conference may not disown an annual conference, should
it become corrupt in doctrine, in moral discipline, or in religious
practice. Should, for instance, an annual conference, by an act of the
majority of its members, abjure any of our essential doctrines, such as the
atonement of Christ, or justification by faith, or should renounce the
sacrament of baptism or the Lord’s supper, or strike from its moral code any
of the precepts of morality recognized in our general rules, it might become
the duty of the General Conference to interpose its high authority, and cut
off; or at least to withdraw its fellowship from, the offending members. Yet
such an act of excision, or of disnaturalization, if I may so call it, could
be justified only as a dernier resort, when all other means had failed to
reclaim the delinquents from their wanderings-just as the surgeon’s knife is
to be withheld until mortification endangers the life of the patient, when
death or amputation becomes the sole alternative. How else can the Church be
preserved-supposing such a case of delinquency to exist — from a general
putrefaction? For if a majority of an annual conference become heterodox in
doctrine, or morally corrupt in practice, the minority cannot control them,
cannot call them to an account, condemn, and expel them. And in this case,
must the majority of the annual conferences, and perhaps also a respectable
minority of that very annual conference, be compelled to hold these
apostates from truth and righteousness in the bosom of their fellowship, to
treat them in all respects as brethren beloved, and publicly to recognize
them as such in their public and authorized documents? This would be a hard
case indeed! an alternative to which no ecclesiastical body should be
compelled to submit.
These remarks are made to prevent any misconception respecting the principle
on which the above connection was dissolved, and to show that it forms no
precedent for a dissolution of the connection now subsisting between the
annual and General Conferences in the United States. Analogical arguments,
to he conclusive, must be drawn from analogous facts or circumstances, and
not from contrast, or opposing facts or circumstances. And the relation
subsisting between the annual conferences in the United States to each
other, and between them and the General Conference, stands in contrast with
the relation which did subsist between the Canada and the General
Conference; and therefore no analogical argument can be drawn from the
mutual agreement by which this relation was dissolved in favor of dissolving
the connection now subsisting between the annual conferences in the United
States, by a solemn act of legislation on the part of the General
Conference, except for the reasons above assigned; and those reasons, let it
be remembered, make the contrast still greater between the two acts, and
justify the difference of the procedure; for the dissolution of the compact
between us and the Canada brethren from the jurisdiction only, Christian
fellowship still subsisting — while the supposed act of excision would be a
withdrawing of Christian fellowship from the offending members.
There were also other great principles of ecclesiastical economy involved in
the above resolutions, which it may be well to develop and dwell upon for a
moment.
It has been seen that the General Conference authorized our bishops, or any
one of them, to ordain a bishop for Upper Canada. It was also provided that
if such bishop should be so ordained his episcopal jurisdiction should be
limited to Canada — that he should not be allowed to exercise his functions
in the United States. In favor of both of these positions, namely, the
ordaining a bishop for Canada, and then restricting him in his episcopal
functions to that country, or the not allowing him to exercise them in the
United States, the following precedents were adduced
It was pleaded that the bishops of England ordained bishops for the United
States exclusively: that when Wesley and others ordained Dr. Coke, it was
only for the United States: and hence neither of these functionaries was
allowed to exercise his episcopal powers in Great Britain. Here, then, were
precedents, from our own and another church, both for consecrating men for
other countries, and for restricting them, in the exercise of their official
duties, to the countries for which they were designated in their
certificates of ordination. It was furthermore stated — and truly too — that
when it was contemplated to consecrate the late Rev. Freeborn Garrettson a
bishop for Nova Scotia and the West Indies, it was proposed to withhold from
him the privilege of being a bishop, by virtue of that election and
consecration, in the United States.
And as to ordaining men for foreign countries, on special occasions, church
history was full of examples, all which might be adduced as sound precedents
for the authority conferred upon our bishops in regard to ordaining a man on
whom the choice of the Canada conference might fall for their
superintendent.
There was one other subject disposed of at this conference, more important,
in many respects, than either of those already mentioned, inasmuch as it
involved principles and measures which must, had they been carried into
effect, have produced a radical change in both the legislative and executive
departments of our church government, and were therefore considered
revolutionary in their character and tendency.
That this subject may be placed in such a point of light as to be clearly
understood, it is necessary to enter into some historical details.
We have already seen that there had been considerable uneasiness manifested
in some portions of our Church on the subject of a lay representation in the
General Conference. At first the discussions upon this subject were confined
to private circles, though some of the traveling and more of the local
preachers, as well as a few of the lay members, had been and were now of the
opinion that such a representation ought to be granted. At length, however,
those who were most zealous for this measure commenced a periodical
publication, called the “Wesleyan Repository,” in which they began, at first
with apparent moderation, to discuss the principle of lay representation.
The headquarters of this publication, which was commenced in 1820, were
Trenton, in the state of New Jersey; and though its editor was known, the
greater portion of its writers appeared under the mask of fictitious
signatures, by which they eluded individual responsibility. The strictures
upon our church government, which became uncommonly severe, were more
calculated to irritate the passions than to convince the judgment, and they
soon degenerated into personal attacks, in which some of our bishops and
chief ministers were dragged before the public in a way to injure their
character, and consequently to circumscribe their usefulness. And though we
had a monthly periodical, it was thought, by the most judicious among our
ministers and people, that its columns ought not to be occupied with such a
thriftless controversy, much less as the writers in the Repository lay
concealed beneath fictitious signatures; and moreover, instead of sober
argument, they frequently resorted to biting sarcasm, to personal
criminations, and to a caricature of some of those institutions which we, as
a church, had long held sacred. Though it was believed that most of the
writers in the Repository were local preachers and laymen, yet it was known
that several of the traveling preachers themselves were favorable to the
proposed innovation, and therefore lent the weight of their influence in its
behalf by writing occasionally for its columns.
With a view to concentrate their strength and harmonize their views as much
as possible, the friends of the innovating measures formed a “Union
Society” in the city of Baltimore, elected officers and a committee of
correspondence, inviting all who were with them in sentiment to form
auxiliary societies throughout the country, that there might be a general
cooperation among the advocates of lay representation.
Things went on in this way until near the meeting of the General Conference
in 1824, when the male members of the Church in the city of Baltimore, which
had now become the center of operations for the “Reformers,” with a view to
allay, if possible, the heat of party spirit, were called together for the
purpose of attempting to effect a compromise. This effort grew out of the
fact that there were many conflicting opinions among those who were
favorable to “reform,” and a strong desire among the warm friends of the
Church to avert the calamities of a separation, which they saw must
inevitably result from this feverish excitement, unless some pacific
measures could be adopted to cool it down. In this meeting it was proposed,
as the basis of the compromise, to memorialize the General Conference on the
subject of a lay delegation, provided the question of a right to such
representation were waived, and the privilege should be asked on the ground
of expediency alone. This was assented to by the leading men among the
“Reformers,” and a memorial was accordingly prepared in accordance with
these views, the part relating to lay representation being expressed in the
following words
“Under these views we have been led to turn our attention to the subject of
a lay delegation to the General Conference. In presenting this subject to
your consideration, we would waive all that might be urged on the natural or
abstract right of the membership to this privilege. We are content to admit
that all governments, whether civil or ecclesiastical, ought to be founded,
not on considerations growing out of abstract rights, but on expediency,
that being always the right government which best secures the interests of
the whole community. With regard to the expediency of the measure, then, we
may urge that such a delegation would bring into the conference much
information with regard to the temporal affairs of the Church which the
ministry cannot well be supposed to possess. They would feel less delicacy
in originating and proposing measures for the relief of the preachers’
families than the preachers themselves, as they could not be subjected
thereby to the imputation of interested motives, and they would, by being
distributed everywhere among the membership, and, by their personal
exertions and influence, the success of such measures. and awaken, more
generally than has hitherto been done, the attention of the Methodist
community to the great interests of the Church.
“We are aware of the constitutional objections to this change in our
economy. We know that you are clearly prohibited, by the very first article
of the constitution under which you act, from adding to the conference any
delegation not provided for in that rule; but we believe that an Opinion
expressed by the conference, and approved by the episcopacy, would induce
the annual conferences to make the necessary alteration in the constitution:
and we submit the consideration of the whole matter to the calm and
deliberate attention which we are persuaded its importance demands, and
which we do not doubt it will receive, determined cheerfully and cordially
to submit to your decision.”
During the session of the conference in May, 1824, some of the
“Reformers,” becoming dissatisfied with the principles of the compromise,
formed a separate society, and claimed a representation in the General
Conference as a natural and social right, deprecating its rejection by the
General Conference as an evidence of a spiritual despotism utterly unworthy
the character of the ministry of Jesus Christ. To effect their objects with
the greater certainty, they immediately issued proposals for establishing a
new periodical, called “Mutual Rights,” its title being well calculated to
impress the unwary reader with the erroneous idea, so much harped upon in
those days of agitation, that the “Reformers” were the exclusive advocates
of the “rights” of the lay members of our Church.
The formation of these societies, and the publication of this periodical, in
which most inflammatory declamations were poured forth against our ministry
and established usages, were considered, by the more sober and thinking part
of our community, as incorporating the very schism in the Church which they
deprecated as one of the worst evils with which it could be afflicted,
except, indeed, its inundation by immorality. The fate, however, of those
measures, so far as the General Conference was concerned, has been seen in
the account given of the doings of the General Conference in 1824. The
prayer of the memorialists was rejected, and the ground of right to a lay
representation denied.
It is not necessary to trace the history of this unpleasant affair, in all
its minutiae and various ramifications over different parts of the country,
from that time until the secession was fully consummated, and a separate
community established. Suffice it therefore to say, that matters went on
from bad to worse, until it became necessary, in the opinion of those who
watched over the Church in Baltimore, to save it and its institutions from
dissolution, to call the malcontents to an account for their conduct.
At the Baltimore conference, in 1827, the Rev. D. B. Dorsey, who had
connected himself with the “Reformers,” was arraigned before his conference
for recommending and circulating the “Mutual Rights;” and during the course
of his trial he avowed such principles, and made such declarations
respecting his independent rights, as could not be approved of by the
conference; and they therefore requested, as the mildest punishment they
could inflict, the bishop to leave him without an’ appointment for one year.
From this decision be took an appeal to the General Conference; but, instead
of waiting patiently until this ultimate decision could he had, he loudly
censured the acts of the Baltimore conference in reference to his case,
through the columns of “Mutual Rights,” thus appealing from the constituted
authorities of the Church to the popular voice, invoking from this very
equivocal tribunal a decision in his favor. All this had a tendency to widen
the breach, and to make a reconciliation the more hopeless.
One of the leading champions of this “reform” was the Rev. Nicholas Snethen,
who had been a very useful and influential traveling preacher for many
years, but was now located, and lived in the neighborhood of Baltimore. He
was recognized as the writer of several articles, under fictitious
signatures, in the “Wesleyan Repository” and “Mutual Rights,” in which
severe strictures were made upon our economy; and now, since action had
commenced against the malcontents in the Baltimore conference, by which it
was foreseen that others, implicated in the same warfare against the
authorities and usages of the Church, would be called to answer for their
conduct, Mr. Snethen avowed himself the author of these pieces, vauntingly
placed himself in front of the reforming ranks, shouting, “Onward! brethren;
onward!” pledging himself to suffer or triumph with them-thus exhibiting a
spirit of moral heroism worthy of a better cause, and more befitting other
times than those which called only for a bloodless warfare.
This conduct, however, brought forth a champion from the ranks of the local
preachers, who, as he himself acknowledged, had been friendly to some slight
changes in the structure of our church government, provided such changes
should be thought expedient by the General Conference, and could be effected
by pacific measures, without producing a convulsion in the body. He had long
been an intimate and personal friend of Mr. Snethen, and therefore it was
with some reluctance that he yielded to the paramount duty of sacrificing
his personal friendship for the purpose of defending the “ancient
landmarks,” and of placing himself in opposition to the innovations in
contemplation by the “Reformers.” I allude to Doctor Thomas E. Bond, of
Baltimore. In 1827 he published his “Appeal to the Methodists, in Opposition
to the Changes proposed in their Church Government,” which was prefaced by
an epistolary dedication to the Rev. Nicholas Snethen. This appeared to take
Mr. Snethen and his friends by surprise, as they seemed to expect least of
all such an appeal from the source whence it came, while it acted as a charm
upon the minds of those who loved the institutions and prayed for the
perpetual union and prosperity of the Church. The able manner in which Dr.
Bond treated the subject, and refuted the arguments and exposed the
pretensions of the “Reformers,” showed that he had thoroughly digested the
questions at issue, had “counted the cost,” and was prepared to abide the
results of the contest. Having, therefore, balanced the weight of the
arguments for and against the proposed innovation, and fully made up a
judgment in favor of the Church and its institutions, he wrote from the
fullness of his heart, and the following passage from his “Appeal” will show
the confident manner in which he anticipated the result of this severe and
long-protracted struggle. After giving the outlines of our church
government, and the general system of itinerant operations, he introduces
the following spirited remarks
“It is this system of church government, so simple in its structure and
efficient in its operation, so tested by experience and justified by
success, and, withal, so sanctified in the feelings and affections of our
people by the endearing associations with which it stands connected, that we
are now called upon, not to modify, but radically to change; not to mend in
some of its less important details, but to alter in its fundamental
principles, and to substitute for it a speculative scheme of government,
inapplicable to our circumstances, and therefore impossible to be effected;
— a scheme founded on abstract notions of natural rights, but which none of
its advocates have attempted to exhibit in any visible or tangible shape or
form, and therefore they have carefully avoided the discussion of the parts
most important in any system, namely, its practicability and expediency.
Happy for us, the scheme is not new. In Europe it has had its day of noise
and strife, and has ceased to agitate the Church; and in this country Mr.
O’Kelly started it more than thirty years ago, left the Church, and drew off
several of the preachers with him. He lived to see the ruins of the
visionary fabric he had labored to erect, and to mourn over the desolation
which he had brought upon that part of the vineyard, where, as a Methodist
preacher, he so faithfully and usefully labored, but which he had afterward
turned out to be ravaged and destroyed by “republican Methodism.” The
formidable phalanx now arrayed against us may, it is feared, do us much
harm, but we will take protection under that strong Arm which has heretofore
defended us. Hitherto our history has shown that the great Head of the
church had appointed us for a special work in his vineyard, and that he
superintended and directed the labor, opening the way before our ministry,
qualifying and sustaining them in their arduous labors, under circumstances
which would have discouraged any but such as were assured of divine support,
and who were prepared to believe in hope against hope. Great conflicts await
us, but out of all the Lord will deliver us: while he is with us, the more
we are oppressed, the more we shall multiply and grow. Let us be faithful to
our calling — let us watch unto prayer. The present revolutionary scheme of
our disaffected members will share the fate of all the similar projects
which have preceded it. Our children will read of it in history, but, ere
they take our places in the Church, the troubled waters shall have heard the
voice of Him who says to the winds and the waves, Be still, and they obey
his voice.”
This strong appeal, written throughout with a spirit and a style of argument
which did honor to the head and heart of its author, exerted a most salutary
influence upon all who had not fully committed themselves to the principles
and measures of the “Reformers.” While it drew the lines more distinctly
which divided the contending parties, it tended to cement closer together
those who had so long cherished the institutions of Methodism, and to arm
them with weapons of defense. Hitherto there had been some neutralists, who
were looking on, not indeed with cold indifference, but with an anxious
suspense, watching the result of the movements, and weighing the respective
arguments, for the purpose of forming an intelligent decision. These
acknowledged themselves much indebted to Dr. Bond for throwing additional
light upon this subject, and thus saving them from lapsing into the sickly
spirit of “reform:” and the Appeal doubtless had the greater weight for
having been issued from the local instead of the traveling ministry, because
it was supposed that the former had identified themselves more generally
than the latter with the reforming party.
In the mean time a pamphlet had been issued, as was erroneously supposed at
the time under the sanction of the Union Society, by Rev. Alexander McCaine,
[27] in which he attempted to prove that surreptitious means had been used
in the establishment of our Church; that our episcopacy was spurious, gotten
lip against the wishes and without the knowledge of Mr. Wesley thus
impugning the motives and impeaching the honesty of such men as Coke,
Asbury, Whatcoat, and all those venerable men who composed the General
Conference of 1784, and assisted in the organization of our Church. This
appeared to be the climax of absurdities in the doings of the adverse party,
and to reveal designs upon the integrity and the very existence of our
episcopacy, and all those regulations and usages which connected themselves
with that feature of our Church economy, which could not be any longer
tolerated with impunity. It was therefore thought, by the friends of order
and the advocates of our Church authorities, that the time had fully come
for action — for such action as should test the solidity of our
ecclesiastical structure, and the permanency of its foundation.
Indeed, these ungenerous attacks upon the best of men, most of whom were now
dead, and therefore could not speak for themselves, aroused the spirits of
those who had hitherto stood aloof from this controversy, and decided some
who had been supposed to be friendly to the spirit of “reform” against the
measure, inasmuch as they judged — most conclusively, it is thought — that a
cause which could enlist in its behalf such unjustifiable means of attack
and defense, could not be holy and good. This brought forth the late Bishop
Emory, who was at that time an assistant book agent; and the Defense of our
Fathers” proved his competency to defend those venerable men from the
aspersions thrown upon them by the author of the “History and Mystery of
Methodist Episcopacy.” This masterly defense of the men who organized our
Church, and of ‘he organization itself, its principles, measures, and
results, procured for its author that need of praise that is justly due to a
faithful son of the Church, to an acute and able reasoner, and to one whose
industry in collecting and arranging facts for the basis of his
argumentation evinced the depth and accuracy of his research. This
production was therefore hailed with delight by the friends of the Church,
and tended, with some others of a similar character, published about the
same time, to prove that the theory of the “Reformers” was a visionary
scheme, indefensible by any arguments drawn from Scripture, from the ancient
records of the Church, from the analogy of things, or from any improper
means used in either the organization or naming of the Methodist Episcopal
Church. This complete refutation of the groundless assumptions of Mr.
McCaine’s book was read with great avidity, and procured for its author the
thanks of all who wished well to our Zion.
But while these things tended to calm the fears of the timid, to confirm the
wavering in the truth, and to strengthen the hearts of all who had
heretofore reposed in the wisdom and integrity of our fathers in the gospel,
they by no means satisfied those who appeared bent on carrying their
measures at all hazards. On the contrary, their leaders seemed to struggle
hard under disappointment, and to redouble their efforts in rallying their
forces, and preparing them for victory or defeat, whenever the warfare
should terminate. They had heretofore most evidently calculated on carrying
with them many who now took a decided stand against them. This was a source
of severe disappointment. [28] These showed, when the alternative was
presented to their choice, that they loved Methodism better than its
proposed substitute. The former they had tried, and found savory and
healthful; the latter was an untried experiment, and judging from the fruit
it had already produced, that it was not “good to make one wise, they
declined the proffered boon as unworthy of their acceptance.
But, as before remarked, things had arrived at such a crisis in the city of
Baltimore that it became necessary, in the opinion of those to whom the
oversight of the Church was committed, to call some of the most prominent
lenders in the work of “reform” to an account before the proper tribunals.
Hence eleven local preachers and twenty-five lay members were regularly
cited to appear before the preacher in charge of the Baltimore station, the
Rev. James M. Hanson, to answer to the charge of “inveighing against our
Discipline,” “speaking evil of our ministers,” and of violating the rule
“which prohibits the members of the Church from doing harm, and requires
them to avoid evil of every kind.”
This general charge was amply sustained by a reference to the Constitution
of the Union Society, by numerous quotations from “Mutual Rights,” and from
other sources. The delinquents were therefore found guilty, the local
preachers were suspended, and the lay members expelled. While, however,
these transactions were pending, before any decision was had, Dr. Bond once
more threw himself in the gap, and endeavored to avert the suspended blow by
acting the part of a mediator between the parties, and, if possible, thereby
to prevent the storm from bursting on their heads. His efforts, however,
were unavailing; the trials proceeded, and the penalty of the Discipline was
finally inflicted, though with great reluctance, upon all those who had been
summoned to trial, with the exception of two lay members.
One of the specifications which was adduced to sustain the general charge
was their advising and requesting the publication of the “History and
Mystery of Methodist Episcopacy;” but as it was found, on further
examination, that its author alone was responsible for writing and
publishing that work, this specification was withdrawn in reference to all
the accused except Alexander McCaine; and he therefore was summoned before
another committee of local preachers, tried separately, found guilty, and
accordingly suspended.
As the district conference of local preachers had been dissolved, the trial
of those who had been suspended by the committee of inquiry was brought
before the quarterly meeting conference of the Baltimore station. But before
the trial proceeded to an issue, Dr. J. C. Green, of Virginia, volunteered
his services as a mediator between the parties, and the trial was postponed
for the purpose of giving ample time to test the result of the negotiation.
It was, however, unavailing, and the trial proceeded, and terminated in
finding guilty, and the consequent expulsion, of the accused local
preachers; and as they did not appeal, as they might, to the annual
conference, they were finally considered no longer members of the Methodist
Episcopal Church.
To the lay members who had been found guilty before the act of expulsion was
consummated, and with a view, if possible, to save himself and those
concerned from the sad alternative which awaited them, Mr. Hanson sent each
of the persons the following letter:—
“Baltimore, Nov. 23,1827.
“Brother: You are hereby informed that the committee appointed to
investigate the charges and specifications lately preferred against you as a
member of the Union Society, have, by a unanimous decision, found you guilty
of said charges, together with the first and second specifications.
“Most willingly, my brother, would I now dispense with the painful duty
which devolves upon me, could I do so as an honest man, and without
abandoning the interests of the Church. Or had I cause to believe that the
course now about to be pursued would lead you to make suitable reparation to
that Church whose ministers and discipline you have assailed and
misrepresented, and to abstain from the like offenses against the peace and
harmony of said Church in future, it would tend more than any other
consideration to diminish the painfulness of the obligation which my present
situation imposes upon me. For, be assured, whatever my own opinion may be
in regard to the course you may have pursued, as a member of t Union
society, I most devoutly wish and pray that you may be led by the good
Spirit of God to take those steps which will leave you still in the
possession of all the rights and privileges of church fellowship.
“You must be considered as the arbiter of your own destiny, my brother, in
this matter. Your brethren of the committee, men who fear God, whose
characters stand fair in the Church, and who have disclaimed all feeling of
personal hostility against you, have pronounced you, as a member of the
Union society, guilty of endeavoring to sow dissensions in the society or
Church of which you are a member, and of speaking evil of the ministers of
said Church. To this conclusion they have been conducted by a careful and
patient examination of the documents put into their hands as evidence in the
case. You must, therefore, plainly perceive, that the only ground on which
expulsion from the Church can be avoided is an abandonment of the Union
Society, with assurances that you will give no aid in future to any
publication or measure calculated to cast reproach upon our ministers, or
occasion breach of union among our members.
“Be good enough then, my brother, to answer in writing the following plain
and simple questions: —
1. Will you withdraw forthwith from the Union Society?
2. Will you in future withhold your aid from such publications and measures
as are calculated to cast reproach upon our ministers, and produce
breach of union among our members?
“Yours, &c. James M. Hanson.
“P.S. Your answer will be expected in the course of four or five days.”
After allowing sufficient time for deliberation, and receiving no answer,
nor discovering any symptoms of reconciliation from any quarter, Mr. Hanson
was compelled to the act, so exceedingly painful to an administrator of
discipline, of pronouncing them excommunicated from the Methodist Episcopal
Church. Thus was the separation, so long and so painfully anticipated,
notwithstanding all the means used to prevent it, finally consummated, and
the Church left to bleed under the wounds afflicted upon her by those whom
she had once delighted to honor.
In the mean time similar proceedings were had in other places. We have
already seen that the Union Society of Baltimore recommended that societies
of the like character should be organized wherever a sufficient number ‘of
persons could be found friendly to the measures of the “Reformers.” This
recommendation had been complied with in a number of places; and wherever
these societies existed, agitations and commotions, similar to those in
Baltimore, had been the painful results. Hence, in the states of Tennessee
and North Carolina, several members of these Union Societies had been tried
and expelled from the Church for their refractory conduct, and for
inveighing against the discipline and aspersing the character of the
ministers of the Methodist Episcopal Church. And in addition to those eleven
local preachers and twenty-two laymen who were expelled in Baltimore, about
fifty females, friends of the excommunicated brethren, addressed a letter to
the ruling preacher, Mr. Hanson, expressing their desire to withdraw from
the Church, which they were permitted to do without further trial.
It may be necessary here to correct an erroneous opinion, which prevailed to
some extent at the time, respecting the cause of complaint against the
“Reformers,” as they chose all along to call themselves.
Whoever will consult the writings of those days, in reference to this
subject, will find complaints, on the part of the “Reformers,” that an
attempt was made, by the advocates for the present order of things, to
suppress inquiry, to abridge the freedom of speech and of the press, and
that these trials were instituted, in part at least, as a punishment for
exercising this freedom on the subjects that were then litigated. This was a
great mistake. It was for an abuse of this freedom, for indulging in
personal criminations, injurious to individual character, that the
delinquents were tried and finally condemned. This will appear manifest to
every person who will impartially inspect the charges, the specifications,
and the testimony selected from the “Mutual Rights” to support the
accusations, and also from the report of the General Conference on petitions
and memorials. It was, indeed, expressly is avowed at the time by the
prosecutors, and by all who had written on the subject, that they wished to
suppress freedom of inquiry, either in writing or speaking, provided only
that the debaters would confine their discussions to an investigation of
facts and arguments, without impeaching the character and motives of those
from whom they dissented. [29]
The expelled members in the city of Baltimore immediately formed themselves
into a society, under the tide of “Associated Methodist Reformers;” and in
the month of November, 1827 a convention assembled in that city, composed of
ministers and lay delegates who had been elected by the state conventions
and Union Societies. This convention prepared a memorial to the General
Conference. The memorial was presented, read, and referred to a committee,
and the following report, drawn up by the late Bishop Emory, and unanimously
adopted by the conference, will show the result:
“The committee to whom were referred certain petitions and memorials, for
and against a direct lay and local representation in the General Conference,
submit the following report: —
“Of those which propose this revolution in our economy, that which has been
received from a convention of certain local preachers and lay members, held
in the city of Baltimore in November last, is presumed to embody the general
views — of those who desire this change, and the chief arguments on which
they rely. In framing a reply, in the midst of the various and pressing
business of a General Conference, it cannot be reasonably expected that we
should enter into minute details. Our remarks, of necessity, must be
confined to a few leading topics, in condensed, yet, we trust, an
intelligible form.
“As to the claim of right to the representation contended for, if it be a
right which the claimants are entitled to demand, it must be either a
natural or an acquired right. If a natural right, then, being founded in
nature, it must be common to men, as men. The foundation of rights in
ecclesiastical bodies, in our opinion, rests on a different basis. If it be
alleged to be an acquired right, then it must have been acquired either in
consequence of becoming Christians or of becoming Methodists. if the former,
it devolves on the claimants to prove that this right is conferred by the
holy Scriptures, and that they impose on us the corresponding obligation to
grant the claim. That it is not’ forbidden’ in the New Testament is not
sufficient; for neither is the contrary ‘forbidden.’ Or if the latter be
alleged, namely, that it has been acquired in consequence of becoming
Methodists, then it must have been either by some conventional compact, or
by some obligatory principle in the economy of Methodism, to which, as then
organized, the claimants voluntarily attached themselves. Neither of these,
we believe, either has been or can be shown. And until one at least of these
be shown, the claim of right, as such, cannot, we think, have been
sustained.
“But do the memorialists mean to say that they are entitled to their claim,
as a matter of right, against the judgment and the voice of a confessedly
very large majority of their brethren, both of the ministry traveling and
local, and also f the lay members? or that in these circumstances, on any
ground, the claim ought to be admitted?. We Could not have believed them
capable of so Strange a position, had they not declared the opinion as
prevailing among themselves, ‘that the extension of the principle of
representation to the members and the local preachers of the Church, by the
General Conference, in compliance with a petition of this kind, at this
conjuncture of time, would do more toward conciliating good feeling,
restoring lost confidence among brethren, and confirming wavering minds, on
all sides, than any other measure which can be adopted.’
“Now we ’speak advisedly’ when we say, that, in our judgment, such a
measure, ‘at this conjuncture of time,’ would have a precisely contrary
effect. The ministers assembled in General Conference, coming so recently
from all parts of the great field of our missionary labors, and having had,
throughout its whole extent, free and constant intercourse both with
traveling and local preachers, and also with our lay members, are,
certainly, at least as well prepared as the memorialists could have been to
form L correct judgment on this point; and their calm and deliberate
judgment is clearly and unhesitatingly as above-stated. This we believe,
too, to be the true state of the question, after it has been so zealously
discussed, on the side of the memorialists, for now nearly eight years’;
during almost the whole of which time, until very recently, the discussion
has been conducted almost exclusively by their own writers.
“We are aware that it has been assumed, by some at least of those writers,
that this repugnance to the change proposed, on the part of so great a
proportion both of our local preachers and lay members, to say nothing of
the itinerant preachers, is the result of ignorance or want of intellect.
This we conceive to be at least not a very modest assumption. Our opinion,
on the contrary, is, while we freely admit that there are men of respectable
information and intelligence who desire the change, that there are,
nevertheless, very many more, of at least equally respectable information
and intelligence, who are opposed to it, whether on the ground of right, of
consistent practicability, or of utility.
“With regard to our local brethren particularly, it is our decided judgment
that the privileges and advantages in which they have participated, in this
country, have much rather exceeded than fallen short of what was
contemplated in their institution, in the original economy of Methodism, as
founded by the venerable Wesley, either in Europe or in America. We cannot
but regret to perceive, that the addition of privilege to privilege seems
only to have had the effect of exciting some of our brethren to claim still
more and more; and now to begin to demand them as matters of positive and
inherent right. We are happy to be able to say ’some’ only of our local
brethren; for of the great body, even of themselves, we believe better
things, though we thus speak. If; indeed, our members generally are tired of
our missionary and itinerant system, and wish a change, then we could not be
surprised if they should desire to introduce into our councils local men,
whose views, and feelings, and interests, in the very nature and necessity
of things, could not fail to be more local than those of itinerant men. And
if to so powerful a local influence should be added, as would be added, the
tendencies and temptations to locality which, in despite of all our better
convictions, too often exist among ourselves, from domestic and personal
considerations of a pressing character, we are free to confess our fears of
the dangers to our itinerant economy which, in our opinion, could not fail,
in time, to be the result. Now the preservation of the great itinerant
system, unimpaired, in all its vital energies, we do conscientiously believe
to be essential to the accomplishment of the grand original design of the
economy of Methodism, to spread Scriptural holiness over these and other
lands.
“The memorialists, we know, disavow any intention or desire to impair those
energies, or to injure this system. Be it so. They can, however, only speak
for themselves. They know not what may be the views of those who may come
after them. And, in any event, our argument is, that the change proposed
would, in its very nature, and from the inevitable connections of causes and
effects, tend, gradually perhaps, yet not the less uncontrollably, to the
results which we have mentioned.
“We know also that it has been insinuated that we adhere to the continuance
of our present polity from motives of personal interest. For protection
against such unkindness and injustice we rest on the good sense and candor
of the community. It cannot but be well known that our present economy bears
with a peculiar severity upon the personal and domestic comforts of the
itinerant ministry. And even an enemy could scarcely fail to admit that,
were we really ambitious of worldly interest, and of personal ease, and
domestic comfort, we might have the discernment to perceive that the surest
way to effect these objects would be to effect the changes proposed, and
thus to prepare the way for the enjoyment of similar advantages, in these
respects, to those now enjoyed by the settled ministry of other churches.
And, indeed, were such a change effected, and should we even still continue
itinerant, considering that, from the necessity of things, our wealthy and
liberal friends would most generally be selected as delegates, we do not
doubt that the change proposed might probably tend to increase our temporal
comforts. We think this the more probable, because, if such a direct
representation of the laity were admitted, their constituents might
ultimately become obliged, by some positive provisions, fully to make up and
pay whatever allowances might be made to the ministry; which allowances, in
this event, might also more properly acquire the nature of a civil
obligation. At present our economy knows no such thing. The great Head of
the church himself has imposed on us the duty of preaching the gospel, of
administering its ordinances, and of maintaining its moral discipline among
those over whom the Holy Ghost, in these respects, has made us overseers. Of
these also, namely, of gospel doctrines, ordinances, and moral discipline,
we do believe that the divinely instituted ministry are the divinely
authorized expounders; and that the duty of maintaining them in their
purity, and of not permitting our ministrations, in these respects, to be
authoritatively controlled by others, does rest upon us with the force of a
moral obligation, in the due discharge of which our consciences are
involved. It is on this ground that we resist the temptations of temporal
advantage which the proposed changes hold out to us.
“On this point we beg, however, that no one may either misunderstand or
misrepresent us. We neither claim nor seek to be ‘lords over God’s
heritage.’ In the sense of this passage, there is but one Lord and one
Lawgiver. We arrogate no authority to enact any laws of our own, either of
moral or of civil force. Our commission is to preach the gospel, and to
enforce the moral discipline, established by the one Lawgiver, by those
spiritual powers vested in us, as subordinate pastors, who watch over souls
as they that must give account to the chief Shepherd. We claim no strictly
legislative powers, although we grant that the terms ‘legislature’ and
‘legislative’ have been sometimes used even among ourselves. In a proper
sense, however, they are not strictly applicable to our General Conference.
A mistake on this point has probably been the source of much erroneous
reasoning, and of some consequent dissatisfaction. Did we claim any
authority to enact laws to affect either life or limb, to touch the persons
or to tax the property of our members, they ought, unquestionably, to be
directly represented among us. But they know we do not. We certainly, then,
exercise no civil legislation. As to the moral code, we are subject, equally
with themselves, to one only Lord. We have no power to add to, to take from,
to alter, or to modify a single item of his statutes. Whether laymen or
ministers be the authorized expounders and administrators of those laws, we
can confidently rely on the good Christian sense of the great body of our
brethren to judge. These well know, also, that whatever expositions of them
we apply to others, the same are applied equally to ourselves, and, in some
instances, with peculiar strictness.
“No man is obliged to receive our doctrines merely because we believe and
teach them, nor unless they have his own cordial assent. Neither is any man
obliged to submit himself to what we believe to be the moral discipline of
the gospel, and our duty to enforce, unless he believes it to be so also. In
this view, at least, it cannot require any great share of either
intelligence or candor to perceive some difference between our spiritual and
pastoral oversight and the absolute sway of the ancient ‘Druids,’ and of the
despots of ‘Babylon and Egypt,’ and of ‘India and Tartary.’ The subjects of
their lawless power became so not by choice, but by birth. Neither had they
the means, whatever might have been their desire, of escaping its grasp.
Even in more modern days, and under governments comparatively free, the
right of expatriation, without the consent of the government, has been
denied. We do not subscribe to this doctrine, if applied to either church or
state. The right of ecclesiastical expatriation, from any one branch of the
Christian church to any other which may be preferred, for grave causes, we
have never denied. Nor can we keep, nor are we desirous to keep, any man
subject to our authority one moment longer than it is his own pleasure. We
advert to this topic with great reluctance, but the memorialists compel us.
If they will cease to compare us to despots, to whom we bear no analogy, we
shall cease to exhibit the obvious distinction. Till then it is our duty to
repel the imputation, so obstructive of our ministry. Expatriation, either
civil or ecclesiastical, if we may continue this application of the term,
may be painful, and attended with sacrifices. But we should certainly think
it preferable to perpetual internal war. If our brethren can live in peace
with us, in Christian bonds, we shall sincerely rejoice, and be cordially
happy in their society and fellowship. But we entreat them not to keep us
embroiled in perpetual strife. Our united energies are needed for higher and
nobler purposes.
“We have been repeatedly told, in effect, that the doctrines, the moral
discipline, and the peculiar Christian privileges of class meetings, love
feasts, &c., in the Methodist Episcopal Church, are approved and esteemed,
by the various memorialists themselves, above those of any other branch of
the Christian church. Does it not then clearly follow, by their own
admission, that, with all the faults of our government, this state of things
has been preserved and maintained under the peculiar administrations of our
itinerant system? And who will undertake to say that, under a gracious
Providence, which has thus led us on, this has not, in a great measure at
least, been the result of the distinctness of our polity from that of most
other churches? And who will undertake to say that, were the changes
proposed adopted, we should not gradually, though at first perhaps almost
imperceptibly, begin to go the way of others? We speak to Methodists. They
will judge what we say. The moral results of our past and present polity
have been tried. Its fruits are before us, and confessed by the world. The
experiment proposed, in connection with an essentially itinerant system, is
untried. Its results, at best, must be problematical; and, in our opinion,
there is no prospect of gain that can justify the hazard.
“With regard to our local brethren particularly, they have themselves
explicitly said, that they ‘ask for no distinct representation of the local
preachers.’ So far as this question is concerned, therefore, by their own
consent, they can only be regarded as amalgamated with the laity: and our
lay brethren, we apprehend, would not readily consent to its being
considered in any other light.
“Were we disposed to retort the insinuation of sinister personal motives,
how easy would it be for us to suggest that some of our local brethren who
have deserted the itinerant field, (perhaps from its toils and privations,)
and others who have never been pleased to leave domestic comforts and
temporal pursuits to encounter its labors and sacrifices, may be so zealous
in accomplishing the proposed change in order to cut up, or to bring down,
the itinerant system to a nearer approximation to their temporal
convenience. So that, in time, they might come, without the sacrifices at
present necessary, to participate both in the pastoral charge, and, alas! in
the envied pittance of those who now devote themselves wholly to the work,
and are absolutely dependent for daily subsistence on the mere voluntary
contributions of those whom they serve: (a check on their power indeed!)
Such an imputation would be quite as kind and as true as many of those which
are so liberally heaped on us. This course of argumentation, however, we
deem unworthy of Christian brethren, and shall leave it for those who think
their cause requires it. The man who can believe, or who can endeavor to
persuade others, that we adhere to our present itinerant system for the sake
of personal convenience, ease, or interest, or with the view of benefiting
our posterity more than the posterity of our brethren, maybe pitied, but he
places himself beyond the reach either of reasoning or of rebuke.
“The memorialists were sensible that ‘a plan’ of their proposed changes had
been urgently called for, and seem to have been well aware that rational and
conscientious men could not feel free to enter upon so great a revolution,
in a system of such extent and of such connections, without a plan, clearly
and frankly developed, and bearing the marks of having been carefully and
judiciously devised. The memorialists indeed say, that, ‘independently of
other considerations,’ they were ‘disposed to avoid the attempt to form a
plan, out of deference to the General Conference.’ It would have been more
satisfactory to us to have known what those ‘other considerations’ were.
From some other circumstances, we cannot but apprehend that they probably
had more influence in keeping back the expose of ‘a plan’ than the one
mentioned here, of — ‘deference to the General Conference.’ On our part, we
frankly confess ourselves incompetent to form any satisfactory plan, on any
principles which we believe to be equal and efficient, and consistent with
the energies and greatest usefulness of our extended missionary system. We
think it, therefore, unreasonable, at least, to ask of us to contrive a
‘plan.’
“So far as we can judge from any experiment that has been made, in Europe or
in America, we cannot perceive any great advantages which could be promised
to the Church from the proposed change. Nor has the late convention in
Baltimore afforded to our understanding any additional argument for its
efficient practicability. Agreeably to the journal of that convention, one
hundred persons were appointed to attend it, of whom fifty-seven only did
attend, namely, from the state of New York, one; North Carolina, two Ohio,
four; District of Columbia, four; Pennsylvania, seven; Virginia, ten; and
Maryland, twenty-nine. Now that convention had been urgently called, by
repeated public advertisements, and was expected to be held but a few days,
to discuss subjects represented as of great importance and deep interest.
Liberal invitations were given, and comfortable and free accommodations
pledged. Yet, notwithstanding the novelty of the assembly, the pleasantness
of the season, and other inviting circumstances, a very few more than one
half of the whole number appointed attended. And had it required two-thirds
of that number to constitute a quorum, as in our General Conference, after
all their labor and expense, no business could have been done, for there
would have been no quorum. Of the number that did attend, too, it will be
perceived that a majority of the whole were from the state of Maryland,
within which the convention was held; and, including the neighboring
District of Columbia, a decisive majority. This exhibits a practical proof
that, were a lay delegation even admitted, the consequence would be, that
the extremities of our Church would not be, in fact, represented at all, but
would be subjected to the overwhelming control of those within the vicinity
of the seat of the conference; a state of things which, we believe, is not
desirable. This may serve also, perhaps, to account, in some measure, for
the great zeal which some of our brethren have exhibited in this cause,
particularly in the state of Maryland and the adjoining district, and in the
city of Baltimore, where the General Conference has usually been held. Were
it established that the General Conference should always be held in St.
Louis or New Orleans, or any other remote part, we cannot but think that the
zeal of some, in that case, would probably be very much abated. Even they
would scarcely be willing to travel so great a distance, at so much expense
and loss of time, to remain three or four weeks at a General Conference.
“In another document, issued by the convention above alluded to, they say,
‘We have been laboring with great attention and perseverance to put the
public in possession of our views as fast as we can.’ They have also had in
circulation for many years a monthly periodical publication, for the express
purpose of diffusing their views and advocating their cause, besides the
institution of what have been called Union Societies, and of late a
convention. Yet, after all these exertions, the great body of our ministers,
both traveling and local, as well as of our members, perhaps not much if any
short of one hundred to one, still oppose their wishes. This, as before
said, has been assumed to be from ignorance or want of intellect, or from
some worse principle. But we believe it to be the result of a firm and
deliberate attachment to our existing institutions and economy an attachment
which we have the happiness of believing to be increased, rather than
diminished, in proportion to the development of the details of any plans
which the memorialists have yet seen fit to exhibit. We put it, then, to the
good sense, to the Christian candor, and to the calmer and better feelings
of our brethren, whether it be not time to cease to agitate and disturb the
Church with this controversy? — at least, if it must be continued, whether
it be not time to divest it of that acrimony and virulence which, in too
many instances, we fear, has furnished fit matter for the scoff of the
infidel and the reproach of common enemies? If this state of things be
continued, how can it be said, ‘See how these Christians love one
another!’ It grieves us to think of it. We weep between the porch and the
altar; and our cry is, ‘Spare, O Lord! spare thy people, and give not thine
heritage to this reproach.’
“We know that we have been charged with wishing to suppress free inquiry,
and with denying to our ministers and members the liberty of speech and of
the press. Our feelings, under such reiterated and widely circulated
charges, would tempt us to repel them with strong expressions. If reviled,
however, we are resolved not to revile again. But the charge we wholly
disavow. Our ministers and members, of every class, are entitled to the full
liberty of speech and of the press, equally with any other citizens of the
United States, subject solely to the restrictions and responsibilities
imposed by the laws of the land, by the obligations of Christianity, and by
the existing regulations under which we are voluntarily associated, as
Methodists and as Methodist ministers. The rule in our Discipline, ‘sec. 7,
p.91,’ (new edition, p. 88,) of which some of the memorialists complain,
never was intended (and we are not aware that it has at any time been
officially so construed) to suppress such freedom of inquiry, or to deny
such liberty of speech and of the press; provided such inquiry be conducted,
and such liberty be used, in a manner consistent with the above-mentioned
obligations. The design of the rule was to guard the peace and union of the
Church against any mischievous false brethren, who might be disposed to
avail themselves of their place in the bosom of the Church to endeavors to
sow dissensions, by inveighing against our doctrines or discipline, in the
sense of unchristian railing and violence. Any other construction of it we
have never sanctioned, nor will we. In this view of this rule, we cannot
consent to its abolition. On the contrary, we regard it as a Christian and
useful rule, and particularly necessary, at the present time, for the
well-being of the Church. It is aimed against licentiousness, and not
against liberty. In the state, as well as in the church, it is found
necessary to subject both speech and the press to certain legal
responsibilities, which undoubtedly operate as restraints, and tend to guard
against licentiousness, by exposing offenders to penalties corresponding to
the extent of their abuse of liberty. And we confess ourselves among the
number of those who, with statesmen and jurists, as well as divines,
maintain that even a despotic government is preferable to a state of
unbridled anarchy.
“By insinuations of the above description, and by others of an analogous
character, attempts have been made to excite against us the jealousy and
suspicion of statesmen and politicians, and of the constituted authorities
of the civil government. This low stratagem we have always regarded as
peculiarly deserving the rebuke of every generous mind, even among our
opponents: and we cannot believe otherwise than that it had its origin
either in some distempered mind or some perverted heart. The memorialists
wish the government of the Church to be assimilated to that of the state. We
think, on the other hand, that as there neither is nor ought to be any
connection between church and state, so neither is there any obligation or
necessity to conform the government of the one to that of the other. That
both their origin and their objects differ; and that to aim at conforming
them to each other would be more likely, in the course of human events, to
terminate in their amalgamation, than the course of denying such analogy,
and maintaining the two jurisdictions on their peculiarly distinctive bases,
under regulations adapted to the objects for which they were severally
designed. In the instances of civil and religious despotism alluded to by
the memorialists, as recorded in history, the powers of church and state
were combined, and no means were left to the people of appealing or of
escaping from the one or from the other. The first step toward producing
such a state of things would be to bring ministers of religion and officers
of state into a nearer alliance with each other, and thus gradually to
effect an assimilation of views, and feelings, and interests. The way being
thus prepared, politicians and statesmen might be introduced into our
ecclesiastical councils, and, by a ‘mutual’ combination, aid each other in
the accumulation of power and influence. We do not affirm that any of the
memorialists seriously meditate such designs. But we do say, that, according
to our understanding of the natural tendency of things, the change proposed
is just such a one as would be most likely to be adopted by men of policy
for the accomplishment of such an object; and that, in the present state of
the world, nothing would be more impolitic than the continuance of our
present economy with any such ambitious schemes in view as some, we fear,
and must say, have malevolently insinuated.
“With regard to what have been called ‘Union Societies,’ we consider the
organization of these distinct bodies within the bosom of the Church as the
baneful source of the principal evils which of late have so painfully
afflicted and distracted some portions of our charge. Such associations,
within the pale of the Church, have arrayed and combined all the workings of
the spirit of patty in their most pernicious and destructive forms. They
have drawn a line of separation between those who compose them and their
brethren, as organized and systematic adversaries. They have separated chief
friends; they have severed the most sacred and endearing ties; and have
caused and fomented discord and strife in circles before distinguished for
peace and love. And under whatever plausible pretexts they may have been
instituted, the Church generally, we believe, has regarded them as
calculated, if not designed, either to obstruct the due administration of
discipline, by overawing the administration of it, or to prepare an
organized secession, in case they should fail in modeling the Church
according to their wishes. With these associations numbers, we have no
doubt, unwarily became connected at first, from various views, who now feel
a difficulty in disentangling themselves. If, however, the real object of
their original institution was to secure an identity of views in the
communications to be presented to this General Conference, that object
having been now accomplished, we affectionately and respectfully submit it
to the peacefully disposed among our brethren who may yet compose them,
whether there can yet be any remaining obligation to continue in them; and
whether, in fact, they ought not now to be dissolved. In our opinion,
considering what have been their past operation and effects, the general
peace of the Church can never be restored and settled on any firm and
lasting basis till this shall be done.
“We might add much more, but the time fails us. We entreat our brethren to
be at peace. It is our earnest and sincere desire. In order to it, on our
part, we have advised, and do hereby advise and exhort all our brethren, and
all our ecclesiastical officers, to cultivate on all occasions the meekness
and gentleness of Christ; and to exercise all the lenity, moderation, and
forbearance which may be consistent with the purity of our institutions, and
the due and firm administration of necessary discipline, the sacrifice of
which we could not but deem too costly, even for peace.
“In conclusion, we say to brethren, ‘If there be, therefore, any consolation
in Christ, if any comfort of love, if any fellowship of the Spirit, if any
bowels and mercies, fulfill ye our joy, that ye be like minded, having the
same love, being of one accord, of one mind. Let the peace of God rule in
our hearts, to the which also we are called in one body; and let us be
thankful. Whatsoever things are true, whatsoever things are just, whatsoever
things are lovely, whatsoever things are of good report, if there be any
virtue and any praise, let us think on these things. Let all bitterness, and
wrath, and anger, and clamor, and evil speaking be put away from us, with
all malice. And ‘nay the God of love and peace be with us.’”
The following resolutions were adopted also, nearly unanimously: —
“Whereas an unhappy excitement has existed in some parts of our work, in
consequence of the organization of what have been called Union Societies,
for purposes, and under regulations, believed to be inconsistent with the
peace and harmony of the Church; and in relation to the character of much of
the matter contained in a certain periodical publication, called ‘Mutual
Rights,’ in regard to which certain expulsions from the Church have taken
place: and whereas this General Conference indulges a hope that a mutual
desire may exist for conciliation and peace, and is desirous of leaving open
a way for the accomplishment of so desirable an object, on safe and
equitable principles; therefore, Resolved, &c.,
“1. That in view of the premises, and in the earnest hope that this measure
may tend to promote this object, this General Conference affectionately
advises that no further proceedings may be had, in any part of our work,
against any minister or member of the Methodist Episcopal Church, on account
of any past agency or concern in relation to the above-named periodical, or
in relation to any Union Society as above mentioned.
“2. If any persons, expelled as aforesaid, feel free to concede that
publications have appeared in said ‘Mutual Rights,’ the nature and character
of which were unjustifiably inflammatory, and do not admit of vindication;
and that others, though for want of proper information, or unintentionally,
have yet, in fact, misrepresented individuals and facts, and that they
regret these things: if it be voluntarily agreed, also, that the Union
Societies above alluded to shall be abolished, and the periodical called
‘Mutual Rights’ be discontinued at the close of the Current volume, which
shall be completed with due respect to the conciliatory and pacific design
of this arrangement; then this General Conference does hereby give authority
for the restoration to their ministry or membership respectively, in the
Methodist Episcopal Church, of any person or persons so expelled, as
aforesaid; provided this arrangement shall be mutually assented to by any
individual or individuals so expelled, and also by the quarterly meeting
conference, and the minister or preacher having the charge in any circuit or
station within which any such expulsion may have taken place; and that no
such minister or preacher shall be obliged, under this arrangement, to
restore any such individual as leader of any class or classes, unless in his
own discretion he shall judge it proper so to do; and provided also, that it
be further mutually agreed that no other periodical publication, to be
devoted to the same controversy, shall be established on either side; it
being expressly understood, at the same time, that this, if agreed to, will
be on the ground, not of any assumption of right to require this, but of
mutual consent, for the restoration of peace; and that no individual will be
hereby precluded from issuing any publication which he may judge proper, on
his own responsibility. It is further understood, that any individual or
individuals who may have withdrawn from the Methodist Episcopal Church, on
account of any proceedings in relation to the premises, may also be
restored, by mutual consent, under this arrangement, on the same principles
as above stated.”
This decision, so far as the General Conference was concerned, set the
question at rest, giving all concerned distinctly to understand that such a
radical change in our government could not be allowed, and therefore all
efforts directed to that end were and would be unavailing.
Some have expressed their surprise that the General Conference was so
unwilling to yield to the voice of the people! The answer is, that the voice
of the people was yielded to, so far as it could be heard and understood. It
is believed that nine-tenths of our people throughout the United States,
could they have been heard, were decidedly opposed to the innovations which
were urged. They were not only contented with the present order of things,
but they loved their institutions, venerated their ministers, and were
astounded at the bold manner in which they were both assailed from the
pulpit and the press. In resisting, therefore, the proposed changes, the
conference believed it went with, and not against, the popular voice of the
Church; and the result has proved that it was not in error; for it has been
fully sustained in its course by the great body of preachers and people in
all the annual conferences and throughout the entire Church; and it has,
moreover, had the sanction of at least some of the “Reformers” themselves,
who have become convinced that they calculated on a higher state of
individual and social perfection than they have found attainable, and that
it is much easier to shake and uproot established institutions than it is to
raise up and render permanent a new order of things truth which should teach
all revolutionists the necessity of caution and moderation in their
measures.
It will be perceived that one of the resolutions in the above report
proposed terms on which the expelled members might be restored to their
former standing in the Church. It is not known, however, that any of them
availed themselves of this privilege; but, on the contrary, a very
considerable number, both in Baltimore and other places, withdrew from the
Church, and put themselves under the wing of “reform;” while a few, who
still proved refractory, in Cincinnati, Lynchburg, and some other places,
were tried and expelled. The exact number lost to the Church I have not been
able to ascertain; but by turning to the Minutes of our conferences, and
comparing the numbers for 1828 with those for 1829, I find the increase of
members to be 29,305, [30] and of preachers 175; for 1830 the increase of
members is 28,257, and of preachers 83. And as this is quite equal to the
usual increase from one year to another, the secession could not have
included a great number of either members or preachers. In the cities of New
York, Philadelphia, Baltimore, Pittsburgh, and Cincinnati were found the
greatest number of “Reformers.” [31] Here they organized churches and
established congregations in conformity to their improved plan of procedure:
but it is believed that in all these as their influence has been on the wane
for some time, and that, while several have returned to the Church which
they had left, others have become wear and vexed with “reform,” being
convinced that they calculated too highly on the perfection of human nature
not to be disappointed in their expectations.
It seems right, therefore, that the reader may have an intelligent view of
the whole matter, that he should be informed what their plans were, that he
may perceive the improvements with which they designed to perfect the system
adopted by the Methodist Episcopal Church. In the month of November of this
year the “Associated Methodist Churches” held a convention in the city of
Baltimore, at which a provisional government was formed until a constitution
and book of discipline could be prepared at a future convention. This
convention assembled in the city of Baltimore on the second day of November,
1830, and was composed of an equal number of lay and clerical delegates from
several parts of the Union, representing thirteen annual conferences, [32]
and continued its sessions until the twenty-third of the same month. The
convention proceeded to the adoption of a “constitution,” the first article
of which fixed the title of the new “Association” to be “The Methodist
Protestant Church,” and the whole community was divided into “districts,”
“circuits,” and “stations;” — the “districts,” comprising the bounds of an
annual conference, to be composed of an equal number of ordained itinerant
ministers and delegates, elected either from the local preachers or lay
members; — the General Conference was to consist of an equal number of
ministers and laymen, to be elected by the annual conferences, and must
assemble every seventh year for the transaction of business.
The offices of bishop and presiding elder were abolished, and both the
annual and General Conferences were to elect their presidents by ballot to
preside over their deliberations; and the presidents of annual conferences
were also to travel through their districts, to visit all the circuits and
stations, and, as far as practicable, to be present at quarterly and camp
meetings; — to ordain, assisted by two or more elders, such as might be duly
recommended; to change preachers in the interval of conference, provided
their consent be first obtained. The chief points, therefore, in which they
differ from us are, that they have abolished episcopacy, and admit laymen to
a participation of all the legislative and judicial departments of the
government. Class, society, and quarterly meetings, annual and General
Conferences, and an itinerant ministry, they have preserved. They also hold
fast the fundamental doctrines of our Church and its moral discipline. The
verbal alterations which they have introduced into some portions of the
prayers, moral and prudential regulations, will not, it is believed, enhance
their worth in the estimation of any sober and enlightened mind. This,
however, may be more a matter of taste than of sound verbal criticism, as it
is hardly to be supposed that judicious men would alter “the form of sound
words” merely for the sake of altering.
Though a separate community was thus established, it was a considerable time
before the agitations ceased. It was but natural for those who had withdrawn
from the Church to attempt a justification of themselves fore the public by
assigning reasons for their proceedings, and by an effort to put their
antagonists in the wrong. And as they had a periodical at their. command,
writers were not wanting to volunteer their services in defense of their
measures, and in opposition to what they considered the objectionable
features of the Methodist Episcopal Church. This called for defense on the
part of those more immediately implicated by the writers in “Mutual
Rights.” And as Baltimore had been the chief seat of the controversy from
the beginning, and as it was thought not advisable to make the columns of
the Christian Advocate and Journal a medium for conducting the controversy,
the brethren in that city established a weekly paper, called “The
Itinerant,” which was devoted especially to the vindication of the
government, ministers, and usages of the Methodist Episcopal Church,
containing, in the mean time, animadversions upon the newly constituted
government, and a replication to the arguments of its advocates in its
defense. Many very able pieces appeared from time to time in “The
Itinerant,” in defense of the proceedings of the authorities of the Church
in the city of Baltimore, of the General Conference, and those annual
conferences which had acted in the premises. These contributed greatly to
settle the questions at issue on a just and firm basis, and to show that
these things were susceptible of a Scriptural and rational defense.
But the spirit of contention, which had long been impatient of control, at
length became wearied, and the combatants gradually retired from the field
of controversy, the Itinerant was discontinued, and the Christian Advocate
and Journal, which had, indeed, said but little on the subject, proposed a
truce, which seemed to be gladly accepted by the dissentient brethren, and
they were left to try the strength of their newly formed system without
further molestation from their old brethren.
On a review of these things, we find much to humble us, and yet much to
excite our gratitude. In all struggles of this sort the spirits of men are
apt to become less or more exasperated, brotherly love to be diminished, and
a strife for the mastery too often usurps the place of a holy contention
“for the faith once delivered to the saints.” That the present discussion
partook more or less of these common defects, on both sides, may be granted,
without yielding one iota of the main principles for which we contend.
Indeed, truth itself may sometimes have cause to blush for the imperfect and
often rude manner in which its disciples attempt to vindicate its injured
rights; while error may be defended by the wily arts of its advocates with
an assumed meekness and forbearance which may smooth over its rough edges by
their ingenious sophistry so effectually as to beguile the simple hearted,
until the serpent clasps them in its deceitful and relentless coils. But
extricate yourself from its painful grasp, expose its serpentine course, and
denounce, in just terms of reprobation, its delusive schemes, and it will
throw off its disguise, and pour forth, in blustering terms, its
denunciations against you, with a view to blacken your character, and render
you odious in the estimation of the wise and good. It will then complain of
that very injustice which it attempted to inflict on you, and will repel all
complaints of its own unfairness by a repetition of its offensive epithets.
Truth, however, has no need to resort to finesse, to intrigue, to epithets
of abuse, in its own defense. Though it can never falsify its own
principles, nor yield to the demands of error, either in complaisance to its
antagonists or to soften the tones of honesty and uprightness with which it
utters its sentiments, yet it seeks not to fortify its positions by a resort
to the contemptible arts of sophistry, nor to silence its adversaries by a
substitution of personal abuse for arguments. It expresses itself fearlessly
and honestly, without disguise or apology, leaving the consequences to its
sacred Author.
How far these remarks may apply to those who engaged in the present contest
I pretend not to determine. But whatever may have been the defects in the
spirit and manner in which the controversy was conducted, we rejoice that it
has so far terminated, and that we may now calmly review the past, may
apologize for mistakes, forgive injuries, whether real or imaginary, and
exercise a mutual spirit of forbearance toward each other. For whatever
imperfections of human nature may have been exhibited on either side, we
have just cause of humiliation; and while they teach us the infinite value
of the atoning blood to cover all such aberrations, they furnish lessons of
mutual forbearance and forgiveness.
But while this humbling view of the subject deprives us of all just cause of
boasting, we may, it is thought, perceive much in the result which should
excite our gratitude. To the intelligent friends of our Church organization,
of our established and long continued usages and institutions, it gave an
opportunity of examining their foundation, of testing their soundness and
strength, and of defending them against their assailants. Having proved them
susceptible of a Scriptural and rational vindication; we have reason to
believe that they became not only better understood, but more highly
appreciated and sincerely loved. Experience and practice having furnished us
with those weapons of defense to which we might otherwise have remained
strange, we have learned the lessons of wisdom from the things we have been
called to suffer, and an increased veneration for our cherished institutions
has been the beneficial consequence. Greater peace and harmony within our
borders succeeded to the storms of agitation and division. Our own Church
organization and plans of procedure have been made to appear more excellent
from contrasting them with those substituted by the seceding party; and so
far as success may be relied upon as a test of the goodness and beneficial
tendency of any system of operations, we have no temptation to forsake “the
old paths” for the purpose of following in the track of those who have
opened the untrodden way of “reform,” or to be shaken by the strong
“protest” they have entered against our peculiar organization and manner of
conducting our affairs.
In narrating the facts in this perplexing case I have aimed at historical
truth. In doing this I may have wounded the feelings of some who were the
more immediate actors in the scenes which have passed before us. This,
however, was very far from my intention. I have, indeed, labored most
assiduously to present the facts in as inoffensive language as possible,
consistently with the demands of impartial history, and therefore hope to
escape the censure justly due to those who willfully pervert the truth or
misinterpret its language. No will I claim for myself any other apology for
unintentional errors than fallible humanity has a right to exact from candid
criticism. And now that the struggle is over, may we all, pursuing our
respective modes of doing good, “as far as possible, live peaceably with all
men.”
The cause of missions, of education, and of the American Colonization
Society, was duly considered, and highly recommended to the approbation and
support of our people; and the reports and resolutions in reference to these
several subjects no doubt tended much to advance their respective claims
upon the public munificence.
The constitutional term of Nathan Bangs, as editor and general book agent,
having expired, he was elected editor of the Christian Advocate and Journal,
and John Emory was appointed to succeed him in the general editorship and
agency, and Beverly Waugh was elected the assistant of Dr. Emory.
The following provision was made respecting the appointment of trustees: —
When a new board of trustees is to be created, it shall be done (except in
those states and territories where the statutes provide differently) by the
appointment of the preacher in charge, or by the presiding elder;” — thus
approving the election of trustees according to the laws of the respective
states and territories, and at the same time providing for the manner in
which they shall be appointed where no such laws exist.
The Rev. William Capers was elected as a delegate to represent us to the
Wesleyan Methodist conference in the succeeding month of July, and he bore
with him the following address: —
ADDRESS
Of the General Conference of the Methodist Episcopal Church, to the
Wesleyan Methodist Conference.
“Beloved Fathers and Brethren: — Having, by the mercy of our God, brought
the present session of our General Conference near to a close, we avail
ourselves of this opportunity to convey to you our Christian salutations.
Our beloved brother, the Rev. William Capers, whom we have elected as our
representative to your conference, will more fully explain to you the state
of our affairs, the strong affection we bear to you as our elder brethren,
and our fervent desire to preserve with you the bond of peace and the unity
of the Spirit.
“Our present session, though laborious, and involving various and important
points vitally connected with the interests of our Church, and of
Christianity generally, has been marked with general harmony of feeling and
mutual good-will; and we humbly trust it will tend to strengthen the bond of
union among ourselves, more fully to combine our strength, to concentrate
and harmonize our views and affections, and to give a new impulse to the
great work in which we are engaged.
“To stimulate us to diligence in this most sacred of all causes, the bright
example of your persevering efforts in the cause of God is placed before us.
Deriving our doctrines from the same great fountain of truth, the Holy
Scriptures, and admitting the same medium of interpretation, the venerated
Wesley and his coadjutors, and, we humbly hope, pursuing the same great
objects, the present and future salvation of souls, we desire ever to
cultivate with you the closest bond of union and Christian fellowship. Under
the influence of these views and feelings, we have rejoiced in your
prosperity, and witnessed with unmingled pleasure the extension of your
work, particularly in your missionary department.
“With you, also, we have our portion of afflictions. Through the
disaffection of some, and the honest, though, as we think, mistaken zeal of
others, in some parts of our extended work, the harmony of our people has
been disturbed, and principles, to us novel in their character, and
deleterious in their influence on the excellent system we have received from
our fathers, have been industriously circulated. Though we may not flatter
ourselves that these unhappy excitements are fully terminated, yet we
presume to hope that the decided and almost unanimous expression of
disapprobation to such proceedings by this General Conference, and among our
preachers and people generally, will greatly weaken the disaffection, and
tend to correct the errors of the wandering, as well as to confirm and
strengthen the hands of all who desire to cleave to the Lord ‘in one faith,
one baptism, and one hope of our calling.’
“Since our last session, we have witnessed, with joy and gratitude, an
unusual effusion of the Holy Spirit. Revivals of religion have been numerous
and extensive in almost every part of our continent. Upward of sixty-nine
thousand have been added to our Church during the past four years, and the
work is still extending. Stretching our lines over so large a continent,
many parts of our work, particularly in the new settlements, require great
personal sacrifices to carry to them the blessings of our ministry, and much
diligence and patient perseverance to preserve our beloved people in the
unity of the faith. For these great objects we are not sufficient — ‘our
sufficiency is of God.’ But having devoted ourselves exclusively to this
work, and confiding in the strength and goodness of Him whose we are, and
whom we profess to serve in the fellowship of the gospel, we hope not to
faint in the day of trial, but to persevere in conveying the glad tidings of
peace to the destitute inhabitants of our land, until every part of it shall
break forth into singing, and hail with joy the coming of the Lord.
“Cheered with this prospect, we are endeavoring to strengthen each other in
the Lord. And the happy results of our missionary labors, both among the
frontier settlements of our white population and the Indian tribes,
particularly the latter, are pleasing indications of the divine approbation.
It does, indeed, seem as if the set time had come to favor these lost tribes
of our wildernesses, and to bring them into the fold of Christ. These
natives, hitherto ‘peeled and scattered,’ in the United States and
territories, as well as in Upper Canada, are bowing to the yoke of Christ
with astonishing alacrity, and thus giving evidence that his grace is
sufficient to convert even the heart of a savage, and to transform him to
the gentleness of Christ. On this subject, however, we need not enlarge, but
refer you to our periodical works — the extensive circulation of which among
our people gives increased impulse to the work, carrying information,
cheering and delightful, to many thousands, of the efficacy and triumph of
redeeming mercy — and to our beloved brother and representative, the bearer
of this address, who will more particularly tell you, ‘face to face,’ how
much we rejoice to be co-workers with you in the extensive field of labor,
and to witness such evident tokens of the divine goodness to our fallen
world.
“Recollecting the Christian deportment, the ministerial gravity and dignity,
and, what is more endearing to us, the brotherly affection of your late
delegate to our conference, the Rev. Richard Reece, and his amiable
companion, the Rev. John Hannah, both of whom have left a sweet savor behind
them, we take much pleasure in giving to you this renewed assurance of our
unabated attachment to those doctrines, and that discipline, by which both
you and we are distinguished; to set our seal to the maxim, that ‘the
Wesleyan Methodists are one throughout the world;’ and also our desire that
the intercourse between us, by the mutual exchange of delegates, may be kept
up and continued; and that, as a means of our edification and comfort, we
shall be happy to receive whomsoever you may appoint to visit us at our next
session.
“With sentiments of unfeigned respect and Christian affection, we are, dear
brethren, one with you in the fellowship of Jesus Christ.
“Signed in behalf of the General Conference of the Methodist Episcopal
Church, held at Pittsburgh, (Pa.,) May, 1828.
“Enoch George, President. “Martin Ruter, Secretary.”
Thus closed the labors of the General Conference of 1828, and here I close
the third volume of this History, with an expression of gratitude to the
Author of all good for sparing my life and health so far to complete my
undertaking.
_________________________________________________________________
[25] Freeborn Garrettson was elected from this conference, but deceased
before the meeting of the General Conference.
[26] This being the name by which those brethren chose to designate
themselves, I have used it as a term of distinction, without allowing that
they were in reality reformers, either in or of the Methodist Episcopal
Church. To reform is to make over; and they seem to have become convinced
themselves of the inappropriateness of the term, by dropping it, and
substituting in Its place Protestant Methodists, implying, that though they
could not reform us — that is, make us better — they could at least protest
against our peculiarities.
[27] The author would gladly draw a veil over this affair, were it
consistent with historic truth; but Mr. McCaine has so linked himself with
this controversy that it is not possible to narrate the facts in the case
without an exposure of the absurdities of his pamphlet; and hence his name
is given to the public in connection with a transaction and as a voucher for
declarations which have been as discreditable and false as they were
injurious to the reputation of some of the purest men the world ever saw.
[28] In the second volume of this History I have given an account of the
discussions upon the presiding elder question. There is reason to believe
that the leading men among the “Reformers” calculated largely on the support
of many, if not indeed most of those who favored the election of presiding
elders; and it is probable that some of these would have gone with them had
they kept within the bounds of moderation in their demands. Yet it ought to
be remembered that the two questions had no necessary connection — that the
one did not involve the other — and hence it is not surprising that some of
the most firm, able, and successful opposers of this innovation were among
those who bad favored the election of the presiding elders, and making them
jointly responsible with the bishops for the appointments of the preachers.
[29] All these matters were set in a just point of light soon after these
trials were closed, in a pamphlet which was published in the early part of
the year 1828, entitled “A Narrative and Defense,” under the signatures of
the prosecuting committee and the preacher in charge, the Rev. Mr. Hanson
This “Narrative and Defense,” being supported by ample documentary
testimony, is entitled to credit; and hence it is from this able defense of
the authorities of the Church, and their proceedings in the cases at issue,
that I have drawn the principal facts contained in the above sketch of this
affair. From the Discipline afterward adopted by the “Reformers” I have
taken some facts respecting their secession and subsequent transactions.
[30] This increase appears after deducting the members in the Canada
conference, which were, in 1827, 8,595. Had these been included, the entire
increase would have appeared, as it in reality was, 57,900, and of preachers
275. The reason why these were not included was, the Canada conference had
become independent.
[31] Though I have earnestly sought, from various sources, to ascertain the
exact number who were expelled and who seceded from the Church, as well as
the numbers now belonging to the “Methodist Protestant Church,” I have not
been able to obtain the information. If any one will furnish me with this
very desirable information, from any authentic source, I will most gladly
avail myself of it to perfect this account in a future edition. However,
that the reader may perceive how far the Church was affected in the
above-mentioned cities by the secession, I have prepared the following
tabular view [not tabular in the electronic edition — DVM] of the number of
white members in each of them from 1827 to 1831, inclusive: New York — 1827:
3,219; 1828: 3,416; 1829: 3,473; 1830: 3,866; 1831: 4,889. Philadelphia —
1827: 3,633; 1828: 3,882; 1829: 4,440; 1830: 4,678; 1831: 4,859. Baltimore
— 1827: 3,631; 1828: 3,886; 1829: 4,119; 1830: 4,295; 1831: 5,059.
Pittsburgh — 1827: 737; 1828: 655; 1829: 676; 1830: 630; 1831: 700.
Cincinnati — 1827: 901; 1828: 915; 1829: 929; 1830: 1,171; 1831: 1,495. As
the colored members were not much affected either way by these agitations, I
have left them out of the estimate; and it will be seen that there was a
gradual increase in all the above cities from 1827 to 1831, the years in
which the “Methodist Protestants” were maturing their organization, except
Pittsburgh, and the decrease here was only eighty-two in 1828, and forty-six
in 1830. The number, therefore, who left us, instead of being from twenty to
thirty thousand, as was reported at the time, must have been very few, or
the rivals and admittances very considerable; and either alternative shows
on which side of the question at issue the public mind preponderated; and if
revivals of religion and an increase of membership may be relied on as an
evidence of the divine approbation, we have had ample testimony in favor of
our proceedings and general system of operations: we may therefore, with
thankfulness, adore the God of our salvation for his unmerited goodness
toward us as a people, even in the midst of our manifold failures and
infirmities. It is a fact worthy of record, not, indeed, as matter of vain
boasting but of humble gratitude to the Author of all good, that “no
weapon” hitherto “formed against us has prospered” — nor will it, so long as
we cleave unto God with full purpose of heart; but “if we forsake him he
will cast us off for ever,” May we then take heed to our ways, that we sin
not with our lips, nor charge God foolishly in any of our conduct!
[32] Some of these conferences must have been very small, for in looking
over the list of delegates I find them in the following proportions — From
Vermont, two; Massachusetts, two; New York and Canada, one; Genesee, eight;
New York, two; Pennsylvania, twenty-eight; Maryland, twenty-eight; Virginia,
twelve; North Carolina, six; Georgia, four; Alabama, two; Ohio, sixteen;
Western Virginia, two; in all, one hundred and thirteen. But as there were
thirty-one absentees, the convention was composed of eighty-two. From the
above the reader may see in what portions of our country the “Reformers”
were the most numerous. Among those who composed this convention there were,
I believe, but two, the Rev. Messrs. Asa Shinn and George Brown, both of the
Pittsburgh conference, who were traveling preachers at the time they
withdrew from us and joined the “Reformers.” The rest among the clerical
delegates were all local preachers, some of whom had once been in the
itinerant ministry, but had located, and two had been expelled. This shows
how feeble an impression had been made on the traveling ministry in favor of
“reform.”
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This document is from the Christian Classics Ethereal
Library at Calvin College, http://www.ccel.org,
generated on demand from ThML source.